Ahmad raza khan brailwi said it is not allowed to teach women how to write but the scholars of ahlus sunnah responded back as these type of fatawa Malign Islam.
Ahmed Raza sufi brailwi mentioned
It is prohibited in Shar’iah to teach women how to WRITE and this is the way and sunnah of Christians as it is like opening doors of the fitan and handing out the sword to trials and tribulations and this is far wide evident.
[Fatawa Rizwiyah 23/654]
It is maybe fatwa of some classical scholar also but who cares when it is against clear Quran and sunnah?
Shaykh Shams ul Haq Adheemabadi refuted these weird fatwas and said it is allowed In Majmua Fatawa Maqalaat page 591.
OBLIGATION OF SEEKING KNOWLEDGE FOR WOMEN
Ibn Al-Jawzi (rahimahullaah) said:
” المرأة شخص مكلف كالرجل ، فيجب عليها طلب علم الواجبات عليها ؛ لتكون من أدائها على يقين ، فإن كان لها أب أو أخ أو زوج أو محرم يعلمها الفرائض ويعرِّفها كيف تؤدي الواجبات : كفاها ذلك ، وإن لم يكن : سألت وتعلمت ، فإن قدرت على امرأة تعلِّم ذلك : تعرفت منها ، وإلا تعلمت من الأشياخ وذوي الأسنان ، من غير خلوة بهم ، وتقتصر على قدر اللازم ، ومتى حدثت حادثة في دينها : سألت عنها ولم تستح ؛ فإن الله لا يستحي من الحق “.
”A woman is an accountable individual just as a man is. She is obliged to seek knowledge of her duties so that she may perform them properly. If she has a father, brother, husband or other Mahram who can teach her about her obligatory duties and how to perform them, that should be sufficient for her. If she can find a woman who knows that, she should learn from her; if not, she may learn from shaykhs and elderly men without being alone with them, and stay only as long as she needs to. If a question about her religion occurs to her, she should ask it and not be shy, for Allaah is not too shy to tell the truth.”
” أحكام النساء ” ( ص 7 ) Translation done by ideal muslimah . Com
The right of Woman to seek knowledge and what if the husband is stopping her?
Ibn al Haaj Maaliki said:
فلو طلبت المرأة حقها في أمر دينها من زوجها ورفعته إلى الحاكم وطالبته بالتعليم لأمر دينها ; لأن ذلك لها إما بنفسه , أو بواسطة إذنه لها في الخروج إلى ذلك لوجب على الحاكم جبره على ذلك كما يجبره على حقوقها الدنيوية , إذ أن حقوق الدين آكد وأولى
If a woman ask her right regarding a matter of Deen from her husband, and ask the Haakim regarding her education regarding deen, as it is her right that whether husband educate her or give her permission to go out and seek knowledge. It is obligation on Haakim to force her husband to accept her demand as he do in worldly matters, because the rights of deen are more important. [al Madkhal 1/276]
Just two examples are quoted here in response to the fatwa of Ahmad Raza Khan.
1. Prophet peace be upon him ordered a sahabiya to teach and write.
Narrated Ash-Shifa’, daughter of Abdullah,:
The Messenger of Allah (ﷺ) entered when I was with Hafsah, and he said to me: Why do you not teach this one the spell for skin eruptions as you TAUGHT HER WRITING.
Sunan Abi Dawud 3887, Mustadrak Hakim: vol. 4 pg. 56-57, Imams Hakim and al-Dhahabi (rahimahumallah) have classified this narration as sahih (authentic) according to the standard of Imam Bukhari and Imam Muslim (rahimahumallah).
She was the first to write Ameer ul Momineen for the great Umar bin al Khattab and he used to respect her.
Umar ibn ‘Abdu’l-‘Aziz asked Abu Bakr ibn Abi Hathama, “Why did Abu Bakr write, ‘From Abu Bakr, the Khalifa (Successor) of the Messenger of Allah’ and then ‘Umar wrote after him, ‘From ‘Umar ibn al-Khattab, the khalifa (successor) of Abu Bakr’? Who was the first to write ‘the Amir al-Mu’minin’?” He replied, “My grandmother, ash-Shifa’, related to me, and she was one of the first to write ‘the Amir al-Mu’minin, and she was one of the first Muhajirun and when ‘Umar ibn al-Khattab entered the market, he visited her.
Al-Adab Al-Mufrad 1023
2. Aisha RadhiAllahanha and her student knew how to read and write.
A’isha bint Talha said,
“I spoke to ‘A’isha (Habiba Rasool Allah peace be upon him) when I was under her protection. people used to visit her from all places. Shaykhs used visit me because of my place with her. Young men used to treat me as a sister and give me presents and write to me from their cities. I said to ‘A’isha, ‘Aunt, this is a letter from so-and-so and his gift.’ ‘A’isha told me, ‘My girl, answer him and reward him. If you do not have anything to give, I will give you something.’ She told her to give it to her.”
Grade: Hasan (Al-Albani)
Reference : Al-Adab Al-Mufrad 1118
Shaykh Nasir ud din al Albani the king, won my heart. Refuted those who said women should not be taught writing. A MUST READ.
Narrated Ash-Shifa’, daughter of Abdullah,:
The Messenger of Allah (ﷺ) entered when I was with Hafsah, and he said to me: Why do you not teach this one the spell for skin eruptions as you TAUGHT HER WRITING.
(Sunan Abu Dawud no. 3887, graded Authentic by al Albani)
Shaykh al Albani commented:
والأخرى: مشروعية تعليم المرأة الكتابة. ومن أبواب البخاري في ” الأدب المفرد ” (رقم ١١١٨) : ” باب الكتابة إلى النساء وجوابهن “. ثم روى بسنده الصحيح عن موسى بن عبد الله قال: ” حدثتنا عائشة بنت طلحة قالت: قلت لعائشة – وأنا في حجرها، وكان الناس يأتونها من كل مصر، فكان الشيوخ ينتابوني لمكاني منها، وكان الشباب يتأخوني فيهدون إلي، ويكتبون إلي من الأمصار، فأقول لعائشة – يا خالة هذا كتاب فلان وهديته. فتقول لي عائشة أي بنية! فأجيبيه وأثيبيه، فإن لم يكن عندك ثواب أعطيتك، قالت: فتعطيني “…وقال المجد ابن تيمية في ” منتقى الأخبار ” عقب الحديث:
” وهو دليل على جواز تعلم النساء الكتابة “.
وتبعه على ذلك الشيخ عبد الرحمن بن محمود البعلبكي الحنبلي في ” المطلع ”
The other benefit from this hadith is the legitimacy of teaching women to write. al Bukhari made a chapter in al Adab wal Mufrad no. 1118. Chapter: “Letters to women and their reply” Then he narrated with an authentic chain from Musa bin Abdullah who said:
A’isha bint Talha said, “I spoke to ‘A’isha when I was under her protection. people used to visit her from all places. Shaykhs used visit me because of my place with her. Young men used to treat me as a sister and give me presents and write to me from their cities. I said to ‘A’isha, ‘Aunt, this is a letter from so-and-so and his gift.’ ‘A’isha told me, ‘My girl, answer him and reward him. If you do not have anything to give, I will give you something.’ She told her to give it to her.”..
Al-Majd Ibn Taymiyyah said in Muntaqa al-Akhbar, after this hadith:
This is evidence that it is permissible for women to learn to write.
He was followed by Sheikh Abd al-Rahman bin Mahmoud al-Baalbaki al-Hanbali in “Al-Mutala’”. (End quote)
Then he answered those who use fabricated ahadith and claim, if women start knowing how to write, it can corrupt them:
He said:
والآخر: لو كان المراد من حديث النهي من يخشى عليها الفساد من التعليم لم يكن هناك فائدة من تخصيص النساء بالنهي، لأن الخشية لا تختص بهن، فكم من رجل كانت الكتابة عليه ضررا في دينه وخلقه، أفينهى أيضا الرجال أن يعلموا الكتابة؟ ! بل وعن تعلم القراءة أيضا لأنها مثل الكتابة من حيث الخشية! والحق أن الكتابة والقراءة، نعمة من نعم الله تبارك وتعالى على البشر كما يشير إلى ذلك قوله عز وجل (اقرأ باسم ربك الذي خلق خلق الإنسان من علق. اقرأ وربك الأكرم. الذي علم بالقلم) ، وهي كسائر النعم التي امتن الله بها عليهم وأراد منهم استعمالها في طاعته، فإذا وجد فيهم من يستعملها في غير مرضاته، فليس ذلك بالذي يخرجها عن كونها نعمة من نعمه، كنعمة البصر والسمع والكلام وغيرها، فكذلك الكتابة والقراءة، فلا ينبغي للآباء أن يحرموا بناتهم من تعلمها شريطة العناية بتربيتهن على الأخلاق الإسلامية، كما هو الواجب عليهم بالنسبة لأولادهم الذكور أيضا، فلا فرق في هذا بين الذكور والإناث. والأصل في ذلك أن كل ما يجب للذكور وجب للإناث، وما يجوز لهم جاز لهن ولا فرق، كما يشير إلى ذلك قوله صلى الله عليه وسلم: ” إنما النساء شقائق الرجال “، رواه الدارمي وغيره، فلا يجوز التفريق إلا بنص يدل عليه، وهو مفقود فيما نحن فيه، بل النص على خلافه، وعلى وفق الأصل، وهو هذا الحديث الصحيح، فتشبث به ولا ترض به بديلا، ولا تصغ إلى من قال:
ما للنساء وللكتا … بة والعمالة والخطابة
هذا لنا ولهن منـ … ـا أن يبتن على جنابة!
فإن فيه هضما لحق النساء وتحقيرا لهن، وهن كما عرفت شقائق الرجال.
نسأل الله تعالى أن يرزقنا الإنصاف والاعتدال في الأمور كلها
And the other point: If the intention behind the hadith of prohibiting (women to write) is to prevent corruption resulting from education, then there would be no benefit in singling out women with this prohibition, as fear is not exclusive to them. How many men have been harmed in their religion and character by writing? Should men also be forbidden from learning to write?!
Furthermore, the same applies to learning to read, as it carries similar concerns as writing!
The truth is that writing and reading are blessings from Allah Almighty upon humans, as indicated by His saying (Read! In the name of your Lord who created, created man from a clot. Read! And your Lord is the Most Generous. Who taught by the pen). They are like other blessings that Allah has bestowed upon them and intended for them to use in His obedience. If there are those who misuse them for other purposes, that does not negate their status as blessings from Him, just like the blessings of sight, hearing, and speech, among others. Therefore, it is not appropriate for parents to deprive their daughters of learning them, provided they are raised with Islamic morals, just as they are obligated to do with their sons. There is no difference in this regard between males and females.
The principle in this matter is that whatever is obligatory for males is also obligatory for females, and whatever is permissible for males is also permissible for females, with no distinction. As indicated by the saying of the Prophet (peace be upon him): “Women are the counterparts of men.” It was narrated by Ad-Daraqutni and others. Differentiation is not permissible except with evidence indicating it, which is missing in our current context. On the contrary, the evidence suggests otherwise, according to the original principle. This is the authentic hadith, so adhere to it and do not accept any alternative or listen to those who say:
“Why do women need writing, employment, and public speaking?
This is for us and them that we agree on its prohibition!”
In it lies the belittlement and injustice towards women, while they are, as known, the counterparts of men. We ask Allah Almighty to grant us fairness and moderation in all matters.”
Silsila as-Saheeha no. 178
When parenting is done well, a daughter becomes pride of women.
The pride of women, Shahda bint Ahmad (484 h to 574 h), THE TEACHER OF GREATEST OF THE SCHOLARS.
She is the daughter of Abu Nasr Ahmed bin Al-Faraj Al-Dinawari. Her grandfather was a merchant in needles, and that’s how she acquired the skill of needlework. However, her father instilled in her a love for Hadith, He himself ensured that his daughter received a proper academic education, guaranteeing that she studied under various well-known scholars.
ad-Dhahabi said:
حدث عنها: ابن عساكر والسمعاني وابن الجوزي وعبد الغني وعبد القادر الرهاوي وابن الأخضر والشيخ الموفق والشيخ العماد والشهاب بن راجح والبهاء عبد الرحمن والناصح والفخر الإربلي وتاج الدين عبد الله بن حمويه وأعز بن العليق وإبراهيم بن الخير وبهاء الدين بن الجميزي ومحمد بن المني وأبو القاسم بن قميرة وخلق كثير.
Her students are Ibn Asakir (The author of Tareekh Damishq), as-Sam`ani (who is known as Tāj al-Islām and Qiwām al-Dīn), Ibn al Jawzi (author of Tilbees Iblees and 100s of books), Abdul Ghani (al Maqdasi the great scholar), Abdul Qadir al Rahawi, Ibn al Akhdar, Mawfiq (Ibn Qudama the author of al Mughni), Shaykh al Imaad, Shihab bin Raajeh, al Baha Abdul Rahman, Naasih, Fakhr al Arbali, Taj ad-din Abdullah al Hamawi, Aa`iz bin Aleeq, Ibraheem bin al Khayr, Baha ud din al Jamezi, Muhammad bin al Mina, Abul Qasim bin Qameerah and Many others. [Seyar A`lam an-Nubala 20/542-543]
She established one of the major institutions, دارسجة, on the banks of the Dajla river. Hundreds of students came to her for their studies.
She passed away in the year 574 AH at the age of ninety. Her funeral prayer was held at a palace in Baghdad. It is said that thousands of people participated in her funeral including scholars, students, and state figures.
Conclusion.
Don’t listen to these scholars who clearly go against authentic ahadith, no matter how big is his following. Follow the scholars who quote Quran and authentic ahadith.