Zainab Al Ghazali (RA)-Woman, Who Challenged 20th Century Pharaoh!

Ahmad Kashmiri
Allama IqbalRA, after observing the education system of his times had versed “Ga
la Tou Ghount Diya Hai Ahle Madrase Ne Tera, Kahaan Se Aaye Sadaye Lailahaillall
ah”, if Allama were alive today how would have he versed today’s co-education sy
stem! The students of higher secondary level, on so called Morning Prayer on Aug
5 2005, were asked about the great lady of Islamic world who had died at that t
ime. All the students including girls remained silent! The news of the death of
lady had been broadcasted from the local radio in its morning program ‘Aaj Ki Su
rkhiyaan’ based on the news of local newspapers. To these 17 to 18 year old girl
s, the name of the lady who in the same age as that of these girls had organized
the woman’s organization was told - Zainab Al Ghazali. But the students includi
ng more than 100 girls gestured extreme strangeness as if they had never come ac
ross such a name!!!
Though she had passed away on August 3, 2005, but the news came to this part of
planet only later and only few news papers carried the news on august 5, 2005.
Zainab Al Ghazali was not any usual Muslim leader who was famous for her motto,
strategy or any other peculiar perspective. No! Actually, she belongs to the Isl
amic world in a greater dimension.
Zainab Al Ghazali was that Mujahidah of Ummah who was bestowed by Allah the visi
on of Prophet Muhammad (Salallah Allihi Wasalam) four times in dream and was off
ered the blessings by the prophet
It was Zainab Al Ghazali who challenged the Pharaoh of twentieth century and sta
rted Dawah of Islam and its Shariah by summing all her courage and dedication an
d inturn got the severe heart rending and tremendous tortures from suppressors b
ut the point of mention will remain that such tortures did not hamper her from k
eeping the missionary thought, expression, stand and the work and she continued
Haqooqulah (duties towards people) as well as the Haqooqul Ibad (duties of worsh
ip). For her exemplary devotion and tolerance she would be remembered till dooms
day.
The service she has done to Islam cannot be described under any single title onl
y. Herself, she was not a fellow but a great Islamic Movement. It is very unfort
unate that our youngsters have forgotten their predecessors of Islam. To do just
ice with the contributions of this great Mujahidah a comprehensive book is neede
d.
The information about Zainab Al Ghazali, that has reached to us, is mainly throu
gh her book “Ayami Min Hayatee” based on her six year period in the torching cen
ter (jail), the book has been translated in Urdu by Khalil Ahmad Hamidi as “Zind
aan Ke Shab O Roz”.
Based on the excerpts of the book I (author of this article) have tried to pay
some tribute to this great Mujahidah.
Born on Jan, 2, 1917, in Egyptian village Manyate Umer, her father was a farmer
and a religious person, who died when Zainab was only 11. But the guidance and f
atherhood of her father had left deep and nonperishable impacts on Zainab. The t
ranslator of the book Khalil Ahmad Hamidi, in the preface of the book, reveals t
hat Zainab had herself narrated that how her father would tell her the tales and
events of the great Islamic women (Sahaabiyat) in an impact making manner. In t
he agro society, in the lap of the families with values, religious traditions an
d with impact from the spiritual guidance of her father, Zainab entered the fie
ld of maturity and understanding at the age of 18. In 1938 she founded Jameyate
Sayedate Muslimaat, an organization of the Muslim women. For the features, acti
vities and the strategy of this organization she chose Hazrate Nusaibah (RA) as
her ideal. For the publication of the motives and prospects of her organization
she started a magazine-Sayedaate Muslimaat. Since this budding da-ayeah (preache
r) with her inbuilt qualities and the affection of Islam proved her metal as com
pared to the ‘Voice Of Liberation Of Women’, launched by Qasim Ameen, the Moveme
nt ‘Vartafah Sayed’, for the progress of Egyptian women launched by Huda Shoara
vi and the write ups of Salamah Moosah and Tuha Hussain pleading for the freed
om of Egyptian woman, Zainab Al Ghazali’s voice was well according to the Islam
ic values and it emerged with full vigor for the protection of the natural woma
nliness. During those days in Egypt the Ikhwanul Muslimeen, the movement started
by the youth, was emerging fast. The great personality of Hasn Al Banna (RA) an
d his way of preaching introduced attraction in this movement. Hassan Al Banna m
ade Ikhwat Muslimaat organization for working in women. He, however, wished Zain
ab Al Ghazali to merge her organization and to handle the former, but she after
discussing with Majlise Shora (counsel) did not agree for breaking her organizat
ion. However, decided that the two would work in cooperation. In 1948 in the reg
ime of Shah Farooq, Ikhwanul Muslimeen was first time targeted, following the pr
essures from Jews. At this occasion realizing the situation Zainab Al Ghazali de
cided to dissolve Sayedaate Muslimaat and to work under Ikhwat Muslimaat but Has
san Al Banna farsightedly advised Zainab to maintain the independent status of
Sayedate Muslimaat telling her that its separate existence would benefit them in
future. Since in 1948 Ikhwanul Muslimeen was declared outlawed. In 1954, in the
regime of Jamal Ab Nasir Ikhwanul Muslimeen was targeted with greater intensity
, under these circumstances, Sayedate Muslimaat was the only organization that w
as yet to be targeted and it survived till 1964 with 120 branches the countrywid
e with its primary motto to serve the miserable. But Jamal Ab Nasir could not to
lerate its functioning any more and banned it and finally imprisoned Zainab Al G
hazali.
Ahead in the preface, Hamidi writes, “In the book in question, the reader finds
the repetition of one subject viz torture, torment, contempt, disrespect and atr
ocities and to its response there is thankfulness, patience, invocation of almig
hty, reciting of Quranic verses, principle-ship, firmness of faith, fearlessness
from falsehoodness, and unchanging character. Such a confrontation may fed up t
he readers but if the reader, in these days, wants to see the truth of the sayin
g of Prophet Muhammad (SAW), then this book will work as a mirror for him, “Ina
Min Umatee Rijalun Al-iiman Assbatu Fi Qulubihim Minaljibali A-Raosii” (In my U
mmah there are such brave people in who’s hearts the faith is stronger than the
mountains mounted in earth).
On 20th August 1965 Zainab Al Ghazali was arrested. For six years she continuous
ly bore the unbelievable sufferings and finally she got released on 10th August
1971. The sufferings she met is not merely an account of torture of a woman, Inf
act, in that epoch the generation emerged out of the Movement of Ikhwanul Muslim
een was full of inspiration and fervor of Jihad and its each individual was a un
ique pearl.
While reading the book of Zainab Al Ghazali, “Zindaan Ke Shab O Roz” this author
experienced an extraordinary situation that can not be expressed in words, howe
ver it developed curiosity in me that I must write something on Zainab Al Ghazal
i (RA).
I remember in year 2005 the news of the death of this great woman came in news b
riefs of a few local newspapers only. However, the organization of Dukhtarane Mi
llat had paid its tributes to the legendary woman of the Ummah. The topics have
been classified for the sake of understanding.
Faith:
Zainab al Ghazali had the strict belief that on Allah’s earth there should be A
llah’s law in Muhammadan (SAW) System (Nizame Mustafah). Based on her this exclu
sive faith she started the exemplary Dawah (invitation to Islam). On the actual
position of a Muslim woman she writes its constitution can be settled only and o
nly in an Islamic government. She says that infidel claimers and the flag-holder
s of ignominy and disbelief, and those, who believe in Allah and have stood on H
is way for Dawah, can not go hand in glove and can never be the intimate friends
. She undoubtedly declares Hassan AL Banna as the righteous and genuine leader o
f Islam and insists the Muslims of that era to give the oath of allegiance to Ha
san AL Bana so that Muslims could fulfill the duties for which they were brought
to this world, and the real essence of existence can come true, the picture of
which has been presented by the Quran.
Her way of working:
For the social reformation, she believed in a way wherein such an initiative was
necessary that would restore the glory and greatness of the past Ummah, She wri
tes, “The point of beginning of our work must be based on the Seerate-Rasool (SA
W) (Prophet’s character) and the life of the Saliheen (descendents) and our way
of working must be fully based on Allah’s Book and according to the sunnah of th
e prophet” (Zindaan Ke Shab-O-Roz Page, 53). In her organization, with her broth
ers-in-Islam, she had resolved to carry on the Dawah work for thirteen years (sa
me as the age of Dawah in Mecca). With the instructions of Imam Syed Qutub and w
ith the permission of Hassan Al Huzaibi it had been decided that self reformatio
n, character building, human upliftment and the nurturing of belief of Tawheed (
belief of one God) in the hearts and minds would continue permanently. It was re
solved that the care takers of Islamic Dawah who believe in Islam as the Din (re
ligion) as well as the State and have the vision of an Islamic State would raise
the demand for an Islamic State if their proportion was 75 percent in the natio
n(Qoum). But if the achievement was not above 25 percent the work of teaching, t
raining and reformation would be extended by next thirteen years with full dedic
ation, devotion and the reformative mission until the nation was able to rise to
Islam consciously. “To us this thing hardly matters that how many generations w
ould complete the span in this very work. The importance is to the matter that b
uilding and preparation is continuing and we are doing our duty continuously and
unstinted. Till our lives get consumed and the respite of our age will end and
we will hand our flag of Laila Illallah Muhammadun Rasoolallah (SAW) to coming
sons with our heads up.”(Pages: 60-62).
Torture and Pain:
As writes Khalil Ahmad Hamidi that some readers may get bored with the confronta
tion of one topic- the torture. Such is the treatment given to this great Mujahi
dah. Infact, all the kinds of torture and violence known till then were employe
d upon this great woman, that one fails to decide that wherefrom to start, such
is the nomenclature and the intensity of these tortures. On one hand there is th
e great spirit and character of this great woman and on the otherhand there are
the meanest interrogative tactics of the tyrants. Abuses, taunts, threatening, f
earful consequences and thousands bodily attacks and punishments given to her gi
ve a heart rending feeling to the reader. Her pious body was continuously beaten
by specially made whips called leather-whips(Churmi Tazyane) till blood would g
ush out of the bruises and this practice was repeated again and again. The tyran
ts would not end doing this. Having not even generally a kind treatment towards
a woman they would explore new versions of interrogation and beating. They would
push her towards wall and would give hundred, five hundred and countless whips.
They would not spare her upholding down and give whips till she would turn unco
nscious. Coming back to consciousness she would find herself in hospital, then s
hifted again to torture centre, then again to hospital. They would take her hosp
ital only to keep her alive/conscious for next turn of torture. And then came th
e turn of water, fire and the current! Despite the series of tortures when tyran
ts failed to break her, the brutal people threw her into the water-torture-well.
Her body being bruised with injuries, she was forced to sit into the water and
the tormentors would remain around ready with whips so that she could not give a
movement to her body, this torture would continue for weeks together. In the ce
ll (room) they would drive her bruised body over fire, give her electric shocks,
she would loose consciousness, come back to consciousness, and the tormentors w
ould start torture again. Indeed, she was firm on her stand- the stand of Islam.
Yes her faith was stronger than the mountains mounted in earth.
Trust and Patience:
This great ummati (follower) of prophet Muhammad (SAW) refreshes in our minds th
e trust and patience of Khalil Ul Rehman, Prophet Ibrahim (AS). When Zainab Al G
hazali was subjected to scourges and whips she would respond to it by resorting
to recital-state, invoking Allah, Allah. In all the stages of torture this great
Mujahidah showed the trust and patience like that of Prophet Ibrahim (AS). At e
very turn of torture she would recite the verses of Quran and prepare herself fo
r the next turn. She might be the first Muslim of the world who when tortured in
water ‘responded’ by performing dry-ablution (Tayamum) in water and started her
prayer (Nimaz). Even in the dirty jail room (cell) she would offer collective
prayer with her fellow prisoners (ladies) on dry-ablution and this practice was
there a continuous process except when unconscious.
Dream of Prophet (SAW):
During the torture torn period of her imprisonment she saw Prophet Muhammad (Sal
allahu Alaihi Wasallum) four times in dream, she on page no. 78 writes “ ……….whi
le I was offering prayer (Dua), I don’t know how I fell asleep…….I saw a blissf
ul dream.( I saw four times prophet Muhammad in dream). In one of the dreams, I
saw an endless desert, where there was rain of saddles(of camels) as if made of
light (Noor ) each saddle carrying four men whose faces too were enlightened wit
h Noor. I stood at the end of the caravan of camels. In front of me is a digni
fied personality holding seals, these seals were extending to the end- necks of
the continuing caravan of camels. I am saying under my lips, “Is this Hazrate Mu
hammad (Salallahu Alaihi Wasallum). At once reply comes, ‘O’ Zainab Al Ghazali y
ou are on the footsteps of Allah’s Rasool, Muhammad (SAW). I requested, “Ya Saiy
edee, Ya Rasulallah (SAW), I am on the foot steps of Allah’s Rasool(SAW), His Ex
cellency replied, “O’ Zainab Al Ghazali you are on the footsteps of Allah’s Raso
ol, Muhammad(SAW). I requested again, “O’ my holy prophet, ‘O’ Allah’s Rasool, a
m I on the footsteps of Muhammad(SAW)- who is Allah’s Banda and Rasool, prophet
again replied, O’ Zainab, you are on right path, you are on right path, you are
on the footsteps of Allah’s banda and Rasool, Muhammad(SAW)., “ In the trouble t
orn circumstances one more time I dreamed and found myself in a vast field, I wa
s told that this is the court where our hearing was to take place. I was standin
g and the walls of the surroundings fell down, I found my self in big premises e
qual to the whole earth’s face on which sky was roofing and encamping the whole
earth. Lines of the light (Noor) were reaching all around and scene between eart
h and sky was now brightening. In this scenario I am seeing prophet (SAW) stood
in front of me facing Kaba. “I am standing behind you and am listening you sayin
g, “‘O’ Zainab, listen to the voice of right. Then I heard a voice that passed p
iercing between sky and earth. That voice was, “Here people of falsehood will co
mmence verdict, and here powers of mendacity will issue decisions. Extremely cru
el and unjust resolutions will be passed against you. Your are the great guardia
n of the trust-ship of Allah, you are the leader of right path and you are advis
ed that, “ Fasbiroo wasabirud Bitua Taqawa Allah La-alakum Tuflihoon (Al Imran:
301). These words stroke my ears and went piercing between sky and earth. The in
tensity and effect of these words was so high upon my heart that I could not get
the meaning fully. When this voice stopped, prophet (SAW) gave me attention and
pointed me to right side, I saw to the right and I saw a big mountain, Green, i
ts peak reaching high to the sky. On all the four sides having flowers spread. P
rophet (SAW) pronounced me, “Zainab rise on this mountain, atop you will find Ha
ssan Ul Huzaibi, convey him these words. Then prophet saw towards me and I felt
deeply his seeing getting into my body, though he did not tell any words orally
but I felt that the words have reached within me and I have understood prophet’s
(SAW) wish. After that prophet (SAW) raised his hand high towards sky and I fel
t myself rising to sky. While I was going up, in the way, I met Khalidah Al Huza
ibi and Alaiyah Al Huzaibi, I enquired from both of them whether they too were w
ith us on this way to which they replied in affirmative. Leaving them behind I w
ent ahead, after few steps I met Aminah Qutub, Hamidah Qutub and Fatimah Eisa. T
o them also, I asked the same question and they replied in positive. I went ahea
d till I reached the peak of the mountain which was very vast and in its middle
was a field on which flooring was spread with pillows thereof. In the middle of
it was seated Hassan Al Huzaibi who stood up on seeing me and greeted (salaam) m
e. He was very happy for my arrival to this place. After greeting (him with sala
am) I told him that prophet (saw) has sent me so that I can convey some words to
you, ‘these words are of prophet and are entrusted with me’. Hassan A Huzaibi r
eplied that ‘Alhamdulillah those words have reached upto me.’ We sat and it was
felt as those words had not reached in the shape of words but transferred throug
h souls. While I sat with Hassan al Huzaibi I looked towards earth where, in a v
alley, there was a van in which there were two naked women. I drew the attention
of Hassan al Huzaibi towards them and he too looked on this van. Seeing this sc
ene I turned very sad but Hassan Al Huzaibi asked me whether I was having any ob
jection on these women. I told yes. He told me, “do you think that ‘where we hav
e reached’ is the result of our own efforts, this is the blessing of Allah on us
. Don’t become sad on these women?” I told, this is our duty that through resist
ance we set them right. Hassan al Huzaibi asked, ‘Can you do this by your own ef
forts?’ I replied yes, ‘By Allah’. He then told that on this courage we must tha
nk Allah. After this he rose up both his hands and began recital of ‘Alhamdulill
ah.’ I too started recital of Alhamdulillah. We were continuing recital of Alham
dulillah and my eye opened (rouse from sleep)” (pages 253-255).
“In another dream I saw prophet (SAW) going, wearing white dress. Prophet (SAW)
was followed by Hassan Al Huzaibi wearing the similar dress. I stood on the way,
with me was Syedah Aayesha (Razi Allah Anha) and few more women, perhaps (as it
came in my heart) her Khadimas (maid-servants). Syedah Aayesha (Razi Allah Anha
) began to give some advice. Prophet (SAW) passed in front of us and voiced to H
azrate Ayesha (Razi Allah Anha) and said, “ Aayesha keep patience, keep holding
patience, see Aayesha (Razi Allah Anha) don’t loose hold of patience. In respons
e, Hazrate Aayesha (Razi Allah Anha) every time pressed my hand and stressed for
patience. I got awakened. I told this dream to Hamidah.”
20th Century Pharaoh and His Hell: Before writing something on Zainab al Ghazali
this author read her book (Zindaan Ke Shab- O- Roz) thoroughly. In the beginnin
g pages, reading the horrendous attitude of her oppressor, an idea came to my mi
nd as to introduce“20th Century Pharaoh” in the title of this article. But as I
went ahead reading this book, I came to know that Zainab Al Ghazali herself has
attributed this word for Jamal Abdul Nasir and even the title of one chapter is
“In Front Of Pharaoh of Egypt”. Seeing the intensity, severity and frequency of
tortures and attitude, Jamal Abdul Nasir is fit to be called as 20th century pha
raoh. Among his infamous loyalist subordinates Included Shamas Badraan, Hamza Al
Basyooni, Safoot Al Roobi who were insane and far away from human element. The
y had so much drowned into darkness of infidelity that in the torture houses the
y would threaten the suppressors that if they (suppressors) did not surrender be
fore the wishes of Jamal Abdul Nasir then they would be killed and sent to the h
ell of Jamal Abdul Nasir. Their foolishness was upto the extent that they would
tell that in compliance to the wishes of Jamal Abdul Nasir the reward is the par
adise of Jamal Abdul Nasir. Zainab al Ghazali writes, “Shamas Badraan was an unk
ind and stone-hearted man, extremely beast natured and tyrant, he would hang me
head down and Safoot would start the torture, Safoot would tuck up sleeves, rais
e the whip in air and would obey his boss-Shamas Badraan….beating me with five h
undred whips! With wailing I would call, Ya Allah, Ya Allah. Shamas Badraan wou
ld ask me, where is Allah whom you are calling, if he is existing let Him come t
o your rescue, but yes if you will acclaim Abdul Nasir he would certainly reach
over here to help you!!!After these insolent words he resorted to impudent comme
nts for Almighty Allah and any faithful person can neither bring such words on h
is tongue nor withstand to speak such words, even the imitation of such infideli
ty too can’t be tolerated, though the imitation of infidelity is not infidelity.
” (Page: 166)
Divine Power: Those bad people did not left any stone unturned in tormenting Zai
nab al Ghazali. Besides whips and other physical torture they released dogs, rat
s and snakes on her. These rats have been called in her book as Nasiree Chuhay (
rats of Nasir). Even the human-flesh-eating-men were released on her and when sh
e backtracked that cannibal (Aadum Khore ), she writes, “ I saw he was abashing
but he was moving nearer to me! What happened then, with divine power my both ha
nds got stuck around her neck. I raised the slogan, Bismillah, Allah o Akbar. I
interred my teeth into his neck. At first he fluttered then suddenly his neck go
t freed from my hands and he fell under my feet. Out of his mouth as if the soap
was precipitating and he was like a dead body at my feet. This all happened wit
h my hands. I was drowned in the sea of sorrow and pain, bruised with injuries,
my body was bruised everywhere. It was me Zainab al Ghazali who backtracked the
man-eater who was directed to eat and munch me. Allah the most powerful, allocat
ed me with divine power by which this beast turned into a heap of earth, Allah O
Akbar, Allah O Akbar” (pages: 152-153).
Domestic Life: Zainab Al Ghazali writes (page: 55), “,My these activities (befo
re jail), at ‘Saydatul Muslimaat’ were not a hesitation in my duties and neithe
r there was any weakness in the duty towards my domestic activities. But once my
Muhataram husband, late Muhammad Saalim’s forehead wrinkled when Abdul Fatah Is
mail and some nice youth would come to my residence repeatedly. My husband asked
me, “Are the activities of Ikhwanul Muslimeen continuing?” and when he started
‘over discussion’ with me, I told him, “My dear husband, do you remember the dec
ision of our marriage and the consensus we had reached then. Does ‘Your Excellen
cy’ remember what I had requested at that time.” he told, “Yes, you had kept som
e conditions for matrimonial life, but I now fear the apprehensions of torture u
pon you by the oppressors?” After that Zainab Al Ghazali reminded him the detail
ed promise that the eminence of Islam would remain a priority for her. Ahead in
the book she writes,” Groups of youth began to come to my residence during night
, my Momin husband in the middle of night on listening the knock of the night vi
sitors would awake from deep sleep, open the door and make them sit in the offic
e room and then he would awake the house maid and advice her to make meals and t
ea for these guests…….taking a rest on his bed then he would tell us, “If you wo
n’t feel troubled then awake me for offering Nimaze Fajer with you if you contin
ue till then” “ I would say Insha Allah and go, and if we really continued till
Nimaze Fajr, I would awake him, he would offer Nimaz with us and would say salam
with paternal affection to the children present there and then go” (pages: 55-
58).
Life and Death upto Allah: Seeing the intensity and frequency of the torture and
torment, Zainab al Ghazali met in the jail, the reader prepares himself after e
very paragraph to read about the episode of her death. But he only comes to kno
w that she is yet alive as writes Khalil Hamidi in the preface or if the today’s
reader knows that she died only in year 2005. But during her torture this grea
t lady would tell upon the jail inspectors (darogah) that life and death is only
upto Allah and not a leaf can budge without the will of Allah.
If Iqbal (RA) were among Contemporaries : Allama Iqbal (RA) passed away in 1938
and at that time Zainab Al Ghazali was yet at the onset of her great mission. Si
nce Allama Iqbal (RA) has a great contribution towards the Ummah through his phi
losophy and poetry. He has explored new vistas in discovering the Islamic legend
ary principles and personalities and in distinguishing west from the east. Iqbal
(RA) has almost touched every aspect of Islamic history and philosophy and evid
ently if he were alive in the times of Zainab Al Ghazali or if the later were hi
s predecessor then perhaps the ‘pronunciation’ of the verses of his poetry on Ni
svanyat (womanhood) would have been ‘finer than the finest.’
Remaining life: After the freedom from the jail she lived thirty four years life
. Much is not known to this author that how she lived her post jail life and how
she used her great capacity and caliber. However, according to internet informa
tion she contributed also to the work of publication and wrote for many high rep
ute journals of the world.
Zainab al Ghazali and we people: The international columnists would treat and pr
oject Zainab Al Ghazali as a high repute and prolific writer only. But one fails
to understand the attitude and understanding of the intellectuals and the Ulema
s of the Ummah for their utmost ignorance towards this great Mujahidah. Anyway
the personality and the contribution of Zainab Al Ghazali (Rahmatullahi Alaiha)
who challenged 20th century pharaoh require that her mission be continued and an
institution is established at Ummah-level to understand her message.
(Feedback at ahmadkashmiri@gmail.com)