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الدول للسرة الذاتة بجامعة سودرتورن المؤتمر

م4باستكهولوم بالسود

أمل التمم.د

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Revelation and Disclosure in Arab Women's Autobiography: The

Narratives of the Prophet Muhammad's wives As a Model

D. Amal Altamimi

University of Dammam, Saudi Arabia

البوح والمكاشفة ف السرة الذاتة للمرأة العربة

أنموذجا _ صلى هللا عله وسلم–من مروات زوجات النب محمد

أمل بنت الخياط التميمي. د

جامعة الدمام

D. Amal Altamimi

University of Dammam, Saudi Arabia

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It was assumed by many scholars that the disclosure and

revealing are rare in classical Arabic autobiography , and

when found, a woman is not able to uncover her secrets

as does man.

The purpose of this paper

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The purpose of this paper is to demonstrate that a

culture of disclosure and disclosure exists in Arabic

women's autobiographical narratives in present as well as

in the past, as we can see in some of the personal

narratives of the wives of the Prophet Mohammed, peace

be upon him.

Revelation and Disclosure in Arab Women's Autobiography

السرة الذاتة الشفهة قدما

Autobiography oral old

السرة الذاتة المكتوبة حدثا

Autobiography newly written

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Date of oral histories of the wives of the Prophet

Mohammad's 1435 years ago

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على الشريفة الحجرات اسم يطلق

هللا رسول يسكنها كان التي البيوت

زوجاته مع وسلم عليه هللا صلى

.المؤمنين أمهات

Called on the name of

the noble houses, cabins,

which was inhabited by

the Messenger of Allah

peace be upon him with

his wives, mothers of the

believers. مخرج حجرة السدة عائشة الذي كان ستخدمه النب صلى هللا عله

وسلم للخروج للمسجد

Outlet chamber Aisha, who was used by

the Prophet peace be upon him out of the

mosque

تاريخ المرويات

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These narratives could bedated to the seventh centuryAD, They were collected in theeighth century by trustworthymen as the sayings of theProphet and the second sourceof Islamic law,

This image shows the roomsof the wives of the Prophetcalled noble houses, it showsalso the way out of Aisha'sroom which the prophet usedto take while going to themosque.

أكثر الروايات الشخصية لعائشة رضى هللا عنها

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Among the wives of the prophetwho have paid special attentionto narrating many intimatestories are Aisha and UmmSalamah and Hafsa , butA'ishah was most prolific innarrating these stories becausewas a young beautiful girl andthe most-beloved wife and shewas also pampered andscientist and jealous. Sheemphasized in her narrativesmatters pertaining to sexual life,while Umm Salamahconcentated on narrating reliousmatters.

Subjects:

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1- العالقات الحميمية

قصص الغرة بن النساء وكدهن -

زوجها إلى الزوجة تودد التودد مواقف -3عنقه على التعلق أو بالمسابقة

العالقات الحميمية مثل أمور الفراش والمداعبة والغزل -3بين الزوجين مثل القبل في نهار رمضان واالغتسال من

.الجنابة من إناء واحد

.هموم الزوجة ومتاعبها وأسرارها الخاصة -4

the outer circler epresents the life of the Prophet as

a prophet

the second circle represents him as a man closed to his friends, relatives,

servants and daughters.

The Third Circlerepresents him as a

husband who has very intmite relationships

with his wives.

the life of the Prophet peace be upon him could be arranged into three circles as shown in the presentation.

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Subjects:

Subjects:

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the life of the Prophet peace be upon him could bearranged into three circles as shown in the presentation.we find that the outer circle represents the life of theProphet as a prophet, and the second circle representshim as a man closed to his friends, relatives, servants anddaughters. The Third Circle represents him as a husbandwho has very intmite relationships with his wives. Thenarratives concerning this circle narrate the many storiesdealing with the most intimate issues such as love,courtship, kissing, caressing, flirting …ect Furhtermore,

they reveal a great dead of the sexual life of the prophet.

One of the most revealing story narrated by A'ishah is the " incident of

slander" in which she was accused falsely of having extra martial affair.

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“…Allah's Messenger (ملسو هيلع هللا ىلص) came, greeted us and sat down. He had never sat with me since that day of theslander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle thenrecited Tashah-hud and then said, 'Amma Badu, O `Aisha! I have been informed so-andso about you; if you areinnocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allahand ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts hisrepentance.' (continued...) (continuing... 1): -5.462:... ... When Allah's Messenger (ملسو هيلع هللا ىلص) finished his speech,my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Replyto Allah's Messenger (ملسو هيلع هللا ىلص) on my behalf concerning what he has said.' My father said, 'By Allah, I do notknow what to say to Allah's Messenger (ملسو هيلع هللا ىلص) .' Then I said to my mother, 'Reply to Allah's Messenger (ملسو هيلع هللا ىلص)on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Messenger'.(ملسو هيلع هللا ىلص) In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, nodoubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds)and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess toyou about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude forme and you except that of Joseph's father when he said, '(For me) patience in the most fitting against thatwhich you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on mybed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, Inever thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as Iconsidered myself too unworthy to be talked of by Allah with something of my concern, but I hoped thatAllah's Messenger…”

تبرئة القرآن لعائشة مه حديث اإلفك

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She was exonerated by the Koran like what

happened to the Virgin Mary.

Patterns reveal:

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Shows us reveal two types of women in Islamic culture:

The first pattern: the pattern of revealing the purpose of the storyAlamtaaah, and this pattern was in great demand among Muslimsfor the purpose of entertainment and fun, such as books that tellthe stories of the wives of the Prophet Muhammad peace be uponhim to Aisha Abdul Rahman.

The second pattern: the pattern of revealing the legislative intent tothe fatwa, and those relating to the provisions of Almruyat Chraeih.There were Narratives wives of the Prophet peace be upon him inthe books of the legislation in the doors of jurisprudence, such as:the rule of washing the man with his wife, and sentenced the manreading the Koran in stone his wife when she is menstruating, andthe direct rule of fasting ... etc..

Motives:

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There were three main motives for the narration of these narratives:

- Religious: These revealations come as a response to the DivineCommand of Allah Almighty as ordered him to them, where he says GodAlmighty:

ا ات هللا والحكمة إن هللا كان لطف ا خبر وتكن من آ تلى ف ب و اذكرن ما

And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware.33:34

- Educational and moral

- Therapeutic.

Topics in revealing Narratives wives of

the Prophet peace be upon him:

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In these narratives, the Prophet's wives tell about their most

intimate marital experiences and narrate stories that describe

intimate feelings about courtship between the spouses in the

form of fondling, kissing, jealousy, happiness, fear, and secrets.

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Reception: These narratives have been received mainly from

a religious and social point of view and rarely from a

literary point of view. Narratives of the Prophet's

wives to see and reveal the positions of openness and

disclosure? Most read these texts of two axes:

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Conclusion:

We have attempted to show in this paper that the

narratives of the prophets wives include a great deal

of revelation and disclosure, that have literary values

in addition to their well known religious and social

ones.

This paper may pave the way for further studies to

thes women's narrtines and similar ones found in

classical Arabic autobiographical narratives.

21 Amal Altamimi

The ended

Thank you