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Sep 5 12 tweets 3 min read Read on X
7 Black Muslim Women Around The Prophet Muhammad To Know...

1. Sawdah bint Zam'ah, the black wife of the Prophet. Sawdah was a tall, heavy-set and very dark-skinned Arab woman. The Prophet married Sawdah when she was a mature woman, widow, and mother. He married her after the death of his first wife, Khadijah.
2. Umm Ayman was the Prophet’s mother after the Prophet’s (biological) mother. Umm Ayman, also known as Barakah, was an east African black woman who took over as primary care-giver of the Messenger of God after his mother died. Umm Ayman raised the Prophet, and then the he encouraged men to marry her following the death of her first husband. Umm Ayman married Zayd ibn Harithah and gave birth to Usamah, a beloved companion of the Prophet.
3. Barirah was a formerly enslaved black woman from Medina who wanted to separate from her husband, Mugith, who was deeply in love with her. He would walk around the streets of Medina crying, and pleading her to return to him. He even asked the Prophet to speak to her on his behalf. When Barirah informed the Prophet that she does not want to be with Mugith even if he gave her the world, the Prophet accepted her decision to end the marriage.
4. Umm Mihjan was an elderly black woman who used to clean and look after the Prophet’s mosque in Medina. When she died, she was buried. One day, the Prophet asked about her whereabouts and he was told she passed away. The Prophet was upset and asked where her grave was so that he could pray for her. Umm Mihjan was a righteous woman of God.
5. Umm Zufar was a black woman who suffered from epileptic fits during the time of the Prophet. When she told the Prophet that she would be patient with her affliction, the Prophet told her that would enter Paradise due to her strong faith and good deeds.
6. Sumayyah bint Khayyat was the first martyr in Islam. She was a black woman from Abyssinia (modern day Ethiopia), and her husband was one of the earliest converts to Islam. Facing torture in the scorching desert, Sumayyah and her husband refused to abandon their faith in Allah and His Prophet. Upon seeing their suffering, the Prophet told Sumayyah and her family that their destination is Paradise.
7. The wife of Abdullah ibn Rawahah was a black woman who was a former slave in the first Muslim community. One day Abdullah hit her when she was enslaved, and then felt remorse. Then Abdullah sought forgiveness and married her after the Prophet told him that she was a righteous and pious woman of God.
May Allah/God have mercy on them all and grant them the highest place in Jannah/Paradise.

And may Allah send His peace and blessings upon Prophet Muhammad, his family, his companions and the righteous believers.
Illuminating the Darkness: Blacks and African Muslims in Islam by Habeeb Akande Image
Shaykh Bilal Ismail from South Africa reviews Illuminating the Darkness by Habeeb Akande
Shaykh Bilal Ismail from South Africa reviews Illuminating the Darkness by Habeeb Akande
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More from @Habeeb_Akande

Jul 7
Qur’anic Guidance on Marital Happiness (the Ma’ruf Rule) by Abla Hasan

The Qur’an sets the foundation for the general rules that a marital relationship should follow in order to achieve tranquility, which is the purpose of marriage. The Qur’an refers to the ma’ruf rule, “Live with them in accordance with ma’ruf [what is fair and kind]; if you dislike them, it may well be that you dislike something in which God has put much good” (4:19). For a happy marriage, husbands are commanded to treat their wives in accordance with what is ma’ruf. The term is derived from the root a-r-f, which means, among its other meanings, “to know.” As a general term, ma’ruf can be applied to any set of conventionally approved moral, ethical, and even legal behaviors; thus, its use emphasizes what is collectively and conventionally known to be appropriate, fair and kind in each community. Once again, we see that the Qur’an’s use of a general term is an effective way to make its message broad enough for all times and places, for all types of legislation and diverse cultures. In the previous verse, as in many other verses, the term ma’ruf is intentionally left open, to enable it to be equally applicable to the various human social constructions that may be adopted throughout history. For a happy marriage, a man’s behavior should live up to the best standards approved of and adopted by his community. Thus, according to this rule, the Qur’an’s moral and ethical humanitarian guidance can coexist in complete harmony with any number of actual or possible human laws, provided the core of these laws is in alignment with the general Qur’anic guidance.
In addition to the Qur’anic assertion of the ma’ruf rule as general, yet essential, guidance to marital happiness, another more serious assertion is made in Q.65:2m where ma’ruf is presented as a condition for the continuation of marriage in the first place; we read, “When they have completed their appointed term, either keep them honorably (ma’ruf), or part with them honorably (ma’ruf).” This verse indicates that husbands are given two choices: either to treat their wives according to ma’ruf or to divorce them. Thus, Q.65:2 asserts ma’ruf not only as a Qur’anic commandment to couples in marriage but as a necessity for the continuity of marriage. In addition, we can easily infer that women have the right to be treated according to ma’ruf and this is a continuous right that women do not lose, even in case of divorce. The right to be treated according to ma’ruf is required not only during marriage and after the marriage is over, but also during divorce related negotiations, according to “If, by mutual consent and consultation, the couple wish to wean [the child], they will not be blamed, not will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner (ma’ruf)” (2:223). In short, the Qur’an assets ma’ruf as an irreplaceable rule that couples must observe while married, during divorce, and even after divorce takes place.
Finally, I compare the assertion of ma’ruf as the rule to deal with divorced wives (as in Q.65:2) and the replacement of the word ma’ruf with the word ihsan in Q.2:229, as we read, “Divorce can happen twice, and [each time] wives either be kept on in acceptable manner (ma’ruf) or released in a good way (ihsan).” While Q.65:2 gives husbands a choice between continuing the marriage according to ma’ruf with the commandment to treat divorced wives according to ihsan. This comes in a clear reference to the special care and delicate attention that should be given to women divorced twice and not only once, as Q.2:229 indicates. Ihsan, along with justice and generosity toward relatives. Is at th top of the tripartite Qur’anic summary of what God commands: “God commands justice, doing good (ihsan) and generosity toward relatives” (Q.16:90). Thus, ihsan represents the highest possible human moral perfection.
The commandment to ihsan relates specifically to the tender treatment that women who are divorced twice are expected to have. Therefore, the insertion of “[each time]” in Abdel Haleem’s translation of the verse does not address the rationale for the replacement of ma’ruf with ihsan in this verse.

- Excerpt from the book, "Decoding the Egalitarianism of the Qur'an" by Abla Hasan
Read 4 tweets
Jul 6
REVIEW: Decoding the Egalitarianism of the Qur’an by Abla Hasan attempts to retrieve lost voices on gender-equality by challenging patriarchal interpretations of Islam’s sacred text. Written by Syrian-American researcher and associate professor of Arabic language and culture at the University of Nebraska-Lincoln, Abla Hasan presents a gender-egalitarian message of the Qur’an from a Muslim feminist perspective. The author argues that the Qur’an affirms the equal rights and equal value of men and women, in which it fully acknowledges women’s humanity.Image
According to the author, medieval male scholars, jurists and their modern followers have misunderstood the Qur’anic message of gender-equality, as they interpreted the sacred book through patriarchal lenses. Hasan’s scepticism of the hadith tradition is in line with other Muslim feminists who challenge traditional religious authorities claim that men are superior to women. In recent times, a growing number of Muslim women are embracing Islamic feminism in their campaign for gender equality and calls for reform of the Muslim family law.
The book is divided into five chapters, covering systematic misinterpretations, gender egalitarianism, marriage, the hijab, and the story of Maryam in the Qur’an. The author uses her knowledge of the Arabic language and research skills to explore how premodern, feminist, and traditionalist scholars have understood women’s status in the Qur’an. The author stresses the importance of reviewing the interpretive linguistic choices that jurists and exegetes over the last fourteen centuries have adopted to explain the Qur’anic text. Additionally, the author argues that the Qur’an does not support minor marriage, wife beating, and what she refers to as “Islamic polygyny” which contradicts “Qur’anic polygyny.” Hasan encourages women to return back to the primary text of Islam to understand how the Qur’an is a liberating and spiritually uplifting text for women. She argues that women’s right to just and fair treatment is rooted in the Qur’an, however patriarchal interpretations have been used by traditionalists and Salafi Muslims to dominate and subjugate women. The author refutes misogynistic interpretations of the Qur’an which claim women’s primary role is to serve men, not God. The book is a valiant attempt to help women reconnect with the book of God.
Read 8 tweets
Jun 14
Illuminating the Blackness by Habeeb Akande - An Exploration of African Identity and Heritage

Habeeb Akande’s *Illuminating the Blackness: Blacks and African Muslims in Brazil* is a seminal work that delves into the nuanced intersections of race, religion, and culture, specifically focusing on the experiences of African-descended people in Brazil. The book is a profound exploration of identity, heritage, and the overlooked contributions and struggles of African Muslims in a predominantly Afro-Brazilian society.Image
Overview of the Book
Akande’s work is not merely a historical account; it serves as a reflective lens on the ways in which African identity and Islamic culture have shaped and influenced Brazil's cultural tapestry. The book shines a light on the racial dynamics within Brazil, a nation that boasts the largest population of African descendants outside of Africa, while also exploring the overlooked stories of African Muslims who were brought to the Americas during the transatlantic slave trade.
Thematic Focus
Illuminating the Blackness covers several major themes, including:
• Historical Context: Akande offers a detailed account of the transatlantic slave trade and its impact on Brazil, highlighting how African cultures and traditions were transplanted and transformed within the Brazilian context.
• Islamic Heritage: The book underscores the contributions of African Muslims, particularly their role in resisting oppression and maintaining their religious identity in a predominantly Catholic nation.
• Racial Inequality: Akande critically examines the systemic racism that affects Afro-Brazilians and discusses the ways in which this marginalization intersects with religious identity.
• Cultural Resilience: The narrative celebrates the resilience and ingenuity of Afro-Brazilians in preserving their heritage despite centuries of oppression.
Read 14 tweets
Jun 11
REVIEW: Lust and Grace by Ali Ghandour is an exceptional book on premodern Muslim scholars’ permissive attitude toward sex and eroticism. Prior to colonialism, Arabic speaking scholars wrote erotic treatises in a literary genre known as ilm al-bah (erotology). Image
Written by German academic and Muslim theologian, Ali Ghandour, this concise book challenges modern perceptions about Islam being a prudish religion where sex is taboo. The author highlights women-friendly religious scholars who emphasised mutual love and female fulfilment in their works. In medieval Muslim societies, there was no shame in studying the joys and mysteries of carnal knowledge.
In his encyclopaedia of Islamic sciences, Miftah al-Sa’ada, Ottoman historian and scholar, Ahmad ibn Khalil Taşköprüzade (d. 1561) accounted for three erotology-related sciences; Ilm adab al-nikah (the art of marital sexual ethics), ilm al-bah (the art of sex), and ilm al-ghunj (the knowledge of eroticism). According to Taşköprüzade, Muslim scholars at the time were comfortable studying the arts of intimacy. They explored the subject from a medical, legal, ethical and erotic perspective.
Read 13 tweets
Jun 8
Sex-Positive Islam and Sex-Negative Muslims

Contrary to popular belief, Islam has a rich heritage in speaking openly about sexual matters and female pleasure. Nowadays, sex is taboo in the Arab-Muslim world due to the prevalence of ultraconservative and puritanical interpretations of Islam, where sexual myths are common. In premodern Islamic societies, erotology was a legitimate Islamic science where religious scholars and Muslim thinkers studied the art of eroticism.
In 2006, an Egyptian cleric's controversial fatwa claiming that nudity during sexual intercourse invalidates a marriage has uncovered a rift among Islamic scholars. The controversial religious debate was an ongoing issue as scholars debated, should you keep your clothes on when having sex?

Dr Rashad Hassan Khalil, a former dean of Al-Azhar University's faculty of Sharia, warned that "being completely naked during the act of coitus annuls the marriage." The religious decree sparked a hot debate on religious talk shows, Islamic websites, and daily newspapers. His ruling was promptly dismissed by other scholars, including Suad Saleh, a head of the women's department of Al-Azhar's Islamic studies faculty, who argued that "anything that can bring spouses closer to each other" should be permitted.
Al-Azhar's fatwa committee chairman Abdullah Megawar argued that married couples could see each other naked but should not look at each other's genitalia and suggested they cover up with a blanket during sex.

Whilst studying in Cairo, I encountered many shaykhs who spoke about what is lawful and appropriate in the bedroom. Some scholars spoke very frankly about intimate matters, others were very coy, and some ignored the topic all together. Muslim scholars are not a monolith where they have the same approach towards sexual matters. Scholars’ opinions are shaped by their religious training and cultural norms.
Read 10 tweets
Jun 8
Study On Feeling Scared During Sex

A US study found that women feel scared during sex significantly more often than men. When people were asked about what made them feel fear when intimate, there were stark differences between the genders. For example, women referred to being afraid of being choked without consent, and men mentioned being afraid of period blood. According to the study, women reported a scary sexual experience three times more than men.
The study also found that women were more likely to respond based on physical safety. For instance, women were scared by their partners not stopping when they said no, or being overly rough/aggressive. Men, on the other hand, were more likely to report being afraid of the number of prior sexual partners a woman had, or a condom breaking. These gendered differences in sources of fear during sex is important to understand when engaging in partnered play.
Another important point that was made during this study was that “unwanted, unpleasurable, and even frightening things can happen during sex that is otherwise wanted and pleasurable.” In other words, while sexual intercourse itself, or even a particular sex act, may be consensual and pleasurable in the beginning, that can change in the midst of the sexual encounter. This reinforces the need for ongoing communication between partners, in order that the non-consensual and/or unpleasurable acts may be terminated and subsequently avoided.
Read 5 tweets

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