THE CONTRIBUTION OF
WOMEN IN ISLAM

According to the Quran, one of the commandments given to the Children of Israel through Prophet Musa (Moses) was as follows:

“We revealed [Our will] to Moses and his brother, saying, ‘Set aside for your people some houses in the city and turn them into places of worship, and be constant in prayer! And give [O Moses] the good news to the believers.’” (Quran, 10:87)

The term “Qibla” in Arabic means a reference point or centre of attention. In this context, making homes a Qibla means that certain homes, or specific parts of these homes, should serve as centres for religious activities, discussion, and education. These spaces would function as gathering points for meetings, consultation, quiet planning for religious work, and religious training. In essence, homes were meant to function as institutions where religious duties could be carried out.

This concept of turning the home into an institution directly defines the role of women. A home, by its very nature, cannot exist without a woman. Therefore, when the home is designated as a centre for religious activities, women naturally occupy a central position within its structure. This concept reveals the prophetic perspective on the broader role of women in society.

This idea is also reflected in the Quran concerning the wives of the Prophet Muhammad (SAW). Allah commands them:

“Bear in mind all that is recited in your homes of the revelations of God and of wisdom. God is all pervading and all aware.” (Quran, 33:34)

This verse highlights the responsibility of the Prophet’s wives to share with others the teachings they received directly from the Prophet. In other words, the homes of the Prophet’s wives were meant to function as educational and religious centres.

The same principle applies not only to the Prophet’s wives but also to every Muslim household. The homes of the Prophet’s wives serve as a model, for they had the responsibility of teaching the wider Muslim community the lessons they had learned from the Prophet. This legacy continued among the companions of the Prophet as well. One such example is given below:

Anas bin Malik narrated that three men visited the homes of the Prophet’s wives to inquire about the Prophet’s worship. When they were informed about it, they considered it insufficient. They said, “How can we compare ourselves with the Prophet of Islam (SAW), when Allah has forgiven his past and future sins?” One of them said, “As for me, I will pray throughout the night.” Another said, “I will fast every day and never break my fast.” The third said, “I will keep away from women and never marry.”

When the Prophet (SAW) heard of this, he said, “Are you the ones who said such things? Listen! By Allah, I fear Allah more than you do, and I am more conscious of Him than you are. Yet I fast and I break my fast, I pray and I sleep, and I also marry women. Whoever turns away from my Sunnah is not from me.” (Sahih al-Bukhari, Hadith No. 5063)

This narration shows how the homes of the Prophet’s wives became Islamic centres of education and learning. People would come there to learn the teachings of Islam. This process of teaching and learning Islam was established during the life of the Prophet (SAW) and continued even after his passing. The example set by the Prophet’s wives in the early days has remained an ideal for Muslims in every age, encouraging them to establish similar centres of learning and religious guidance in their homes.