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سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي النِّسَاءِ يَغْزُونَChapter: Regarding Women Participating In Battle.
Hadith 2531
اُردوEn
حَدَّثَنَا عَبْدُ السَّلَامِ بْنُ مُطَهِّرٍ ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ ، عَنْ ثَابِتٍ ، عَنْ أَنَسٍ ، قَالَ : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَغْزُو بِأُمِّ سُلَيْمٍ وَنِسْوَةٍ مِنَ الْأَنْصَارِ لِيَسْقِينَ الْمَاءَ وَيُدَاوِينَ الْجَرْحَى .
Narrated Anas ibn Malik: When the Messenger of Allah ﷺ went on an expedition, he took Umm Sulaym, and he had some women of the Ansar who supplied water and tended the wounded.
Related hadith on this topic
Brief Explanation
1؎: From this hadith it is understood that it is permissible for women to participate in jihad, although some narrations indicate that the women who set out for jihad were ordered by the Prophet sallallahu alayhi wa sallam to return. Two reasons are mentioned for this:
1- The Prophet sallallahu alayhi wa sallam may not have had an accurate assessment of the enemy’s strength and weakness, and there was a danger that the Muslims might be overpowered by the enemy, so he sent them back.
2- It is possible that these women were young and of new age, from whom there was a fear of temptation (fitnah) in the battlefield, so he sent them back. And Allah knows best.
1- The Prophet sallallahu alayhi wa sallam may not have had an accurate assessment of the enemy’s strength and weakness, and there was a danger that the Muslims might be overpowered by the enemy, so he sent them back.
2- It is possible that these women were young and of new age, from whom there was a fear of temptation (fitnah) in the battlefield, so he sent them back. And Allah knows best.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ In jihad, women may be employed for services to the mujahideen.
➋ These tasks can be performed while observing hijab.
➌ Therefore, for these services, it is also necessary to provide women with education, training, and practice.
➍ In light of the Shari’ah teachings, absolutely no permission can be given for unrelated men and women to mix openly and without hijab.
➎ Some people derive a general rule and principle from a few isolated incidents of this kind from the era of the Prophet (sallallahu alayhi wa sallam),
➏ that there should be no distinction or difference between men and women in any matter,
➐ and that women should participate side by side with men in every field of life.
➑ But it is obvious that this claim of such people is entirely incorrect,
➒ and their reasoning is baseless. How can the Western concept of equality between men and women, and participation side by side in every matter, be established merely from taking a few elderly women along for minor services such as dressing the wounds of the injured and giving them water?
➊ In jihad, women may be employed for services to the mujahideen.
➋ These tasks can be performed while observing hijab.
➌ Therefore, for these services, it is also necessary to provide women with education, training, and practice.
➍ In light of the Shari’ah teachings, absolutely no permission can be given for unrelated men and women to mix openly and without hijab.
➎ Some people derive a general rule and principle from a few isolated incidents of this kind from the era of the Prophet (sallallahu alayhi wa sallam),
➏ that there should be no distinction or difference between men and women in any matter,
➐ and that women should participate side by side with men in every field of life.
➑ But it is obvious that this claim of such people is entirely incorrect,
➒ and their reasoning is baseless. How can the Western concept of equality between men and women, and participation side by side in every matter, be established merely from taking a few elderly women along for minor services such as dressing the wounds of the injured and giving them water?
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2531
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Jihad is not obligatory upon women,
but due to the benefits and necessities mentioned in the hadith, it is permissible for them to participate in jihad.
An accepted Hajj (hajj mabrur) is the most virtuous form of jihad for them.
In jihad, a person has to endure the hardships of travel,
difficulties,
and sufferings,
and must spend wealth.
In Hajj and Umrah, one also faces all these hardships,
therefore, women receive the reward of jihad for Hajj and Umrah.
On this basis, Hajj and Umrah have been declared as jihad for women, as if the reward of jihad is granted to them upon performing Hajj and Umrah.
1:
Jihad is not obligatory upon women,
but due to the benefits and necessities mentioned in the hadith, it is permissible for them to participate in jihad.
An accepted Hajj (hajj mabrur) is the most virtuous form of jihad for them.
In jihad, a person has to endure the hardships of travel,
difficulties,
and sufferings,
and must spend wealth.
In Hajj and Umrah, one also faces all these hardships,
therefore, women receive the reward of jihad for Hajj and Umrah.
On this basis, Hajj and Umrah have been declared as jihad for women, as if the reward of jihad is granted to them upon performing Hajj and Umrah.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1575
