The woman – like the man is accountable for her actions, and is obligated in the religion with duties which she is to fulfill, this can only be done upon the basis of having knowledge of such obligations, it is therefore necessary upon the woman that she seeks beneficial knowledge.
Ibn al-Jawzee (rahimahullaah) said: “The woman is a person who is accountable just like the man, it is therefore necessary upon her to seek knowledge of the obligations upon her, in order for her to fulfill them upon certainty. So if she has a father or a brother or a husband or a Mahram who can teach her the obligatory things and make her aware of how to carry out the obligations, then that suffices her, and if it is not to be; then she is to ask and learn.
Therefore, if she is able to find a woman who knows, then she learns from her, otherwise she learns from the Shaikhs and elderly men without being in isolation with her, and she should be frugal according to its necessary duration, and whenever an occurrence comes upon her in her religion, she should ask – and should not be shy, for Allaah is not shy from the truth.”[7]
Shaikh ‘Uthaimeen (rahimahullaah) said: “Seeking knowledge is not exclusive to the men, hence just as it has been legislated for the man that he should seek knowledge; rather it is specified upon him if his worship is not established except by way of it, then it is specified upon him, likewise then is the woman – and there is no difference.”[8]
The Role of the Wives of the Prophet (sallallaahu ‘alaihi wa sallam) and the Female Companions in the Spread of Knowledge
The wives of the Prophet (sallallaahu ‘alaihi wa sallam) are regarded as fine examples for womankind and were eminent keepers of knowledge who were referred to as important sources by others including the companions themselves, because they were the wives of the Prophet (sallallaahu ‘alaihi wa sallam) and thus the mothers of the believers, and it was in their homes that the revelation would often be revealed. Allaah, The Most High, said:
وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
((And remember what is recited in your houses of the verses of Allaah and the Hikmah [Wisdom – the Prophetic Sunnah]. Indeed Allaah is Ever-Subtle, All-Aware.)) (Al-Ahzaab: 34)
Al-Qurtubee (rahimahullaah) said regarding this aayah: “Allaah, The Most High, commanded that they should inform with regard to that which is revealed from the Qur’aan in their homes, and that which they see from the actions of the Prophet (sallallaahu ‘alaihi wa sallam) as well as that which they hear from his statements – such that they propagate that to the people so that they can act and follow the example. This is a proof of the permissibility of accepting the report of a single individual from the men and the women in the religion”[9]
Therefore the likes of ‘Aaishah (radhiyallaahu ‘anhaa) was greatly referred to for knowledge, as was Umm Salamah (radhiyallaahu ‘anhaa) – who in the words of Adh-Dhahabee was: “From the Fuqahaa of the female companions”[10] and about whom Ibn al-Qayyim said that she was: “one of those who would be referred to for legal opinion during the era of the companions.”[11] As well as others from the wives of the Prophet (sallallaahu ‘alaihi wa sallam) who were sought for knowledge and opinions in all aspects of religion.
The following brief overview of the contribution of the wives of the Prophet (sallallaahu ‘alaihi wa sallam) in the field of hadeeth reveals the dedication which was observed in preserving knowledge as well as in spreading it:
Umm al-Mu’mineen ‘Aaishah (radhiyallaahu ‘anhaa)
Her reports reach two thousand two hundred and ten (2210) ahaadeeth of which Al-Bukhaaree and Muslim agree upon and report one hundred and seventy four ahaadeeth, and Al-Bukhaaree individually reports fifty four ahaadeeth and Muslim reports sixty nine ahaadeeth.
Umm al-Mu’mineen Umm Salamah (radhiyallaahu ‘anhaa)
Her reports reach three hundred and seventy eight (378) ahaadeeth of which Al-Bukhaaree and Muslim agree upon and report thirteen ahaadeeth, and Al-Bukhaaree individually reports three hadeeth and Muslim reports thirteen ahaadeeth.
Umm al-Mu’mineen Umm Habeebah (radhiyallaahu ‘anhaa)
Her reports reach sixty five (65) ahaadeeth, of which Al-Bukhaaree and Muslim agree upon and report two hadeeth, and Muslim individually reports two hadeeth.
Umm al-Mu’mineen Hafsah bint ‘Umar (radhiyallaahu ‘anhumaa)
Her reports reach sixty (60) ahaadeeth, of which Al-Bukhaaree and Muslim agree upon and report four ahaadeeth, and Muslim individually reports six ahaadeeth.
Umm al-Mu’mineen Maymunah bint al-Haarith (radhiyallaahu ‘anhaa)
Her reports reach thirteen (13) ahaadeeth[12] of which Al-Bukhaaree and Muslim agree upon and report seven ahaadeeth, and Al-Bukhaaree individually reports one hadeeth and Muslim reports five ahaadeeth.
Umm al-Mu’mineen Zainab bint Jahsh (radhiyallaahu ‘anhaa)
Her reports reach eleven (11) ahaadeeth of which Al-Bukhaaree and Muslim agree upon and report two hadeeth.
Umm al-Mu’mineen Safiyyah (radhiyallaahu ‘anhaa)
Her reports reach ten (10) ahaadeeth of which Al-Bukhaaree and Muslim agree upon and report one hadeeth from them.
Umm al-Mu’mineen Juwairiyah (radhiyallaahu ‘anhaa)
Her reports reach seven (7) ahaadeeth, Al-Bukhaaree individually reports one hadeeth and Muslim reports two hadeeth.
Umm al-Mu’mineen Soudah (radhiyallaahu ‘anhaa)
Her reports reach five (5) ahaadeeth, of which Al-Bukhaaree individually reports one hadeeth.[13]
As for the female companions in general, then the number of ahaadeeth reported on their authority in the six famous books of hadeeth is as follows:
Al-Bukhaaree reports from 31 female companions.
Muslim reports from 36 female companions.
Abu Dawood reports from 75 female companions.
At-Tirmidhee reports from 46 female companions.
An-Nasaa-i reports from 65 female companions.
Ibn Maajah reports from 60 female companions.[14]
Point of Note: How the women would narrate and so teach is explained by Shaikh Muqbil bin Haadi al-Waadi’ee (rahimahullaah) who said: “‘Aaishah – Umm al-Mu’mineen and Umm Salamah and likewise after them amongst the Taabi’een; Hafsah bint Sireen and ‘Amrah bint ‘Abdir-Rahmaan, then that which was after that – the scholars did not cease to hear from the women. This conveyance was upon the basis that it was done from behind a veil, for they were pious to Allaah, The Mighty and Majestic, however; it has been reported from a hadeeth of ‘Aaishah – and from ‘Aaishah that she would speak from behind a veil.”[15]
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