Right to work

 Islam has allocated the management of the home as a woman's primary role, in which she takes care of her family, raises and educates her children, and caters for the needs of her husband. The Messenger of Allah (Peace and Blessings of Allah be upon him)) said, "A woman is a shepherd in her husband's home, and she will be held accountable for that.''

       Regardless of her own financial situation, her maintenance is the responsibility of her father or husband with no obligation upon her to seek employment. It is perhaps due to this privilege that the mainstay of her work is within her home, although, her work is honored, being equivalent to fighting in the way of Allah.

      Despite the lofty position bestowed upon the woman in the home, Islam does not prevent her from working. She has been afforded the right to buy and sell while delegating others to do her bidding. It is due to her business interaction with others that permits her to uncover her face and hands. According to jurists, there is a need for revealing the face during buying and selling, and for revealing the hands while giving and taking. According to Al-Ikhtiyafr, it is not permissible for a man to look upon a woman except at her face and hands which is deemed necessary for exchange and recognition, that is, only if there is no one who can carry out transactions on her behalf.

    There are many legal texts which establish the legality of a woman to work. In the case of a married woman, it is permissible to work although her husband has the right to prevent her. However, the husband's preventative ability is revoked if he is unable to provide for her himself. It is, in accordance with Nihayah al-Muhtaj, the most preponderant view that in the case of inability the husband is afforded a period of three days in which he may secure a realistic means of income. If he fails to do so, the wife reserves the right to leave for work without the husband's permission, although the hours of such work should be in keeping with daylight hours. This right, which may be exercised on the morning of the fourth day, is legitimate even if she is rich, with the husband reserving no right to prevent her as her afforded right is to be provided for.

         In another manual of jurisprudence, Muntaha Al-Irafdat, we find that in the case of a husband failing to provide for his wife, she may choose either to dissolve the marriage or to remain with him but she is authorized to refuse sexual relations. If she does not prevent him from having intercourse with her, then he cannot prevent her from going out to earn a livelihood, and he has no right to confine her at home with his difficult situation if she does not demand for the dissolution of the marriage. For, confining her may lead to harming her through a lack of sustenance. This is regardless of the fact that she is rich or poor. The husband only has right to confine her at home if he provides her with sustenance and essential needs. Similarly, Fath al-Qadeer states: "If a woman is a midwife or has a right upon others (and vice versa), she can go out with or without permission.'' A similar opinion is mentioned in Hashiyah Sa'di Jalabi. However, Ibn 'Abidin said after quoting from Fath al-Qadeer, "Al-Bahr recorded on the authority of Khaniyah that going out should depend on her husband's permission since his rights are given precedence over collective obligation.''

     It is permissible for a woman to invest her finances in a partnership with others in whatever legal means she desires without permission. According to Jawahir Iklil, a wife can either lend money or invest it without being prevented since it is a form of trade according to the consensus of the scholars. If a woman works with her husband, whatever she earns belongs to her. In al-Fatafwa al-Bazzaziyyah, the Imam gave the verdict that any money earned through a co-venture between husband and wife would be regarded as the husband's, unless it is possible to discern her share, in which case her share is solely hers. A Fatwa was also given concerning a trainee woman whose husband sometimes helped in picking up spikes of grain.

Each of them should have a half of whatever they were able to pick.

                                   A father should nurture his daughter upon the dignity of work. In Hashiyah Ibn 'Abidin, it is mentioned that a father may entrust his daughter to a woman who can teach her sewing and embroidery.

        

Right to own property

 A Muslim woman has the right to own property and dispose of her wealth in a way she deems fit (as long as she possesses sound judgment). Such rights are established by the Shari'ah, to the effect that 

 Allah says, 

                      "If then you find sound judgment in them, release their property to them. An-Nisa 4:6

              She also has the right, according to the consensus of scholars, to embark on commercial ventures without the need of her husband or father's permission. The majority of jurists such as the Hanafis, Shafi'is, Ibn al-Mundhir, and a narration from Imam Ahmad state that a woman has the right to spend her wealth charitably. This view is held in light of the Prophetic narration, "O womenfolk give Sadaqah (charity) even if it is from your jewelry.'' The women responded to the Prophet's call without his inquiry as to whether they were donating the whole of their wealth or a part thereof. Since it is permissible for a Muslim woman to dispose of a part of her wealth without her husband's permission, he has no authority to restrain her if she wants to dispose of it in its entirety. According to Imam Malik and a narration from Imam Ahmad, she can only donate up to a third of her wealth and is not allowed to donate more than that without her husband's consent.

          As for those who cite it is a woman's right to donate her entire wealth, then they argue that if she has the freedom to possess and maintain her wealth, then she can also stand as a guarantor for others. Amongst these jurists is al-Mughni. They say, since it is a contract whose target is wealth, it is, therefore, valid if it is contracted by a woman, as this is similar to being like a male. 

                                                  As for those who believe that she can only donate up to a third of her wealth without her husband's permission, they also believe that she can only guarantee what covers up to a third of her wealth since guaranteeing in this case forms a type of donation. As for guaranteeing what covers more than a third of her wealth, according to this view it is legal as long as it is permitted by her husband. 

The entitlement to having her will respected

 In Islam, the woman has freedom of will as well as the freedom to express her opinion. Allah has granted her this fundamental right which she had been denied during the time of ignorance. A time in which if her husband died, she had no authority over herself, and she was inherited along with the estate of her husband.

       Al-Bukhari recorded on the authority of Ibn 'Abbas (May Allah be pleased with him) concerning 

Allah's saying: 

                        "0 you who believe! You are forbidden to inherit women against their will; and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse; and so live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.'' An-Nisa 4:19.

      

 "(Before the revelation of this verse) if a man died, his relatives had the right to inherit his wife, with which they could marry her, give her away in marriage, or, if they wished, not do anything. They would be more entitled to have power over her than her own relatives. Due to such oppression, the aforementioned verse was revealed.''

 

                Zayd bin Aslam said, "During the time of ignorance, when a man died, the people of Yathrib would inherit his estate while also taking control of his wife. The inheritor would treat her harshly until he himself married her or gave her out in marriage to whomever he wished. As for Tihamite Arabs, a man among them would treat his wife badly until he would divorce her and stipulate that she married only a man of his choice and that she should give back to him a part of what she got as bridal gift. Due to such immoral behavior Allah forbade the believers from that.

               Ibn Juraij said, "This verse was revealed concerning Kabishah bint Ma'n ibn 'Asim bin Al-Aws. Her husband Abu Qays ibn Aslat died and her husband's son wanted to take her over. She came to Allah's Messenger (Peace and Blessings of Allah be upon him) and said, "O Messenger of Allah, I was not allowed to inherit of my husband's estate nor was I left alone to remarry a man of my choice).'' It was then that this verse was revealed.''

            Ibn Katheer said, "The verse applies to all that was practiced during the age of ignorance in that regard.'' Equally, the woman's wish should be respected concerning her marriage. The Messenger of Allah (Peace and Blessings of Allah be upon him) said, in a Hadith reported by Al-Bukhari on the authority of Abu Hurayrah (May Allah be pleased with him), "A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission. 

          According to the consensus of jurists, it is obligatory to consult a matron a previously married woman) who is sane before marrying her off. If she is married off without her permission, the validity of such a marriage would depend upon her approval. As for the sane and mature virgin, consulting her before marrying her off is only recommended (and not mandatory), according to the majority of the scholars. It was reported from 'Ata that the Prophet (Peace and Blessings of Allah be upon him) would seek the permission of his daughters before he married them off. Seeking the permission of a virgin is mandatory before marrying her off according to the opinion of the Hanafis.

        According to the Hanafis, a woman's permission is required for marriage. It is also permissible for a free and mature woman to marry herself off. A woman is eligible to marry another woman off (if she is authorized to do so), and similarly, a woman may be married off by another woman or man (if she authorized him/her to do so). This is the view of Abu Hanifah, Zufar, Al-Hasan, and the apparent opinion of Abu Yusuf. The Hanafis cite the Hadith of Khansa' bint Hiiam who was married off by her father without her consent and that the Prophet (Peace and Blessings of Allah be upon him) revoked the marriage. It was also reported that a woman married her daughter off which led to her appearance (at the behest of the male guardian) at the court of Ali bin Abi Talib (May Allah be pleased with him).

 

                          A woman can share thoughts with her husband and she can even disagree with him. 'Umar bin AlKhattaub (May Allah be pleased with him) said, "By Allah, during the days of ignorance we had no regard for women until Allah the Exalted revealed about them what He has revealed, and appointed for them what He appointed.'' He said, "It so happened that I was thinking about some matter when my wife said, "I wish you had done that and that'' I said to her, "It does not concern you and you should not feel disturbed in a matter which I intend to do.'' She said to me, "How strange is it that you, O son of Khattaub, do not like anyone to retort upon you, whereas your daughter retorts upon Allah's Messenger (Peace and Blessings of Allah be upon him) until he spends the day in vexation.'' 'Umar said, "I took hold of my cloak, then came out of my house until I visited Hafsah and said to her "O daughter, I heard) that you retort to Allah's Messenger (Peace and Blessings of Allah be upon him) until he spends the day in vexation.'' Hafsah replied, "By Allah, we do retort to him.'' I said, "You should bear in mind, my daughter that I warn you against the punishment of Allah and the wrath of His Messenger (Peace and Blessings of Allah be upon him). Do not be misled by one who has been fascinated by her own beauty and love of Allah's Messenger (Peace and Blessings of Allah be upon him).'' I ('Umar) then visited Umm Salamah (May Allah be pleased with her) because of my relationship with her and informed her of my thoughts. Umm Salamah (May Allah be pleased with her) said to me, "Umar ibn al-Khattab, how strange is it that you meddle with every matter so much so that you manage to interfere between Allah's Messenger (Peace and Blessings of Allah be upon him) and his wives?'' This perturbed me so much that I refrained from saying what I had to say, and so I came out of her apartment. Whenever I had been absent (from the company of the Prophet), a friend that I had from the Ansar used to bring me news and whenever he had been absent I used to take news to him. In those days we were apprehensive about the king of Ghassan. It was mentioned to us that he intended to attack, and thus our minds become occupied by him. My friend, the Ansari, arrived one day knocking at the door saying, "Open it, open it.'' I said, "Has the Ghassani come?'' He said, "(The matter is) more serious than that. The Messenger of Allah (Peace and Blessings of Allah be upon him) has separated himself from his wives.'' I said, "Let the nose of Hafsah and 'A'ishah (May Allah be pleased with her) be smeared with dust.'' I then took hold of my cloak and went out until I came and found Allah's Messenger (Peace and Blessings of Allah be upon him) in his attic which he had climbed by the means of a ladder made of date-palm. The servant of Allah's Messenger (Peace and Blessings of Allah be upon him) had been sitting at the end of the ladder to whom I said, "This is Umar'' and permission was granted to me. I narrated my encounters with Allah's Messenger (Peace and Blessings of Allah be upon him) to which he smiled. He was lying on the mat (with nothing in between), and under his head there was a pillow made of leather stuffed with palm fibers. At his feet was a heap of sant tree (acacia niloctica, meant for dyeing) and a piece of hide was hanging near his head there. On seeing the imprint of the mat on the side of Allah's Messenger (Peace and Blessings of Allah be upon him) I wept. He said, "What makes you weep?'' I said, "Messenger of Allah, the Khusrau and the Ceasars (spend their lives in) the midst of (luxuries), whereas you being Allah's Messenger (are leading your life in this poverty).'' Thereupon Allah's Messenger (Peace and Blessings of Allah be upon him) said, "Don't you like that they should have riches of their world, and you have the Hereafter?''

        It is also recommended to seek a woman's advice in matters that either concern them or in which they may have some experience. This is an expression of mutual consultation as manifested in Allah's saying, while describing the characteristics of the believers,

  

 "And their affair is [determined by] consultation among themselves.'' Ash-Shoora 42:38.

            This is also supported by the Hadith of Umm Salamah " as recorded by Al-Bukhari and others: "When the writing of the peace treaty was concluded, Allah's Messenger (Peace and Blessings of Allah be upon him) said to his companions, "Get up and slaughter your sacrifices and get your heads shaved.'' By Allah none of them got up, and the Prophet (Peace and Blessings of Allah be upon him) repeated his order thrice. When none of them got up, he left them and went to Umm Salamah" and informed her of the people's attitudes towards him. Umm Salamah (May Allah be pleased with her) said, "O the Prophet of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head. ''So the Prophet (Peace and Blessings of Allah be upon him) went out and did not talk to any one of them until he had slaughtered the sacrifice and called his barber to shave his head. Seeing that, the companions of the Prophet got up, slaughtered their sacrifices, and started shaving the heads of one another.''

           A Muslim woman may grant protection to disbelievers which must be respected by the Muslims. In AlMughni, it is mentioned that it is permissible for a woman to give a promise of protection to disbelievers. 'A'ishah (May Allah be pleased with her) said, "A woman would give promise of protection and it would be deemed permissible.''

      Umm Hani (May Allah be pleased with her) said she addressed the Prophet (Peace and Blessings of Allah be upon him) saying: "Messenger of Allah, I gave protection to my in-laws and I shut them inside but the son of my brother, Ali, wanted to kill them.'' The Messenger of Allah, (may Allah bless him and grant him peace), said, "We give protection to whomever you have given protection, Umm Hani. (May Allah be pleased with her)

         

Her eligibility for Islamic obligations

 Muslim women are expected to fulfill Islamic obligations, just as men are. Her guardian is obliged to command her to perform acts of worship, something which should be instilled from childhood. The Messenger of Allah (Peace and Blessings of Allah be upon him) said, "Command your children to pray when they attain age seven and hit them over it when they attain age ten -and separate their beds at that age).'' According to Imam An-Nawawi, this Hadith unanimously applies to both male and female children.

A Muslim woman is obliged to perform ritual acts of worship from puberty. She is obliged to perform prayers, fast, to give the annual charity (Zakah), and perform the sacred pilgrimage (Hajj) with the right that no one can prevent her from carrying out these obligations. As a general rule, the beliefs, acts of worship, conducts and rulings that Allah has ordained for man apply to both males and females on an equal basis.

 Allah says, 

                     "Whoever works righteousness -whether male or female while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).'' An-Nahl 16:97.

                       "Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord -Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawaffil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allah much with their hearts and tongues Allah has prepared for them forgiveness and a great reward (i.e. Paradise).'' Al-Ahzab 33:35.

              Ibn Abbas narrated the grounds for which the above verse was revealed was when the believing women inquired from the Messenger as to why he frequently referred to the believing men and not the believing women too. So Allah revealed this verse. 

 

It was also reported that Umm Salamah (May Allah be pleased with her) said that she asked the Messenger of Allah: "O Messenger of Allah, why are the men mentioned in everything and no mention is made of women?'' It was then that this verse was revealed. In response to the believers' request, 

Allah says,

                   "So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work ofany of you, be he male or female. You are (members) one of another.'' Aal 'Imrafn 3:195

                                The reason for the revelation of this verse is the same as the previous verse. Ibn Katheer commented on Allah's saying, ''You are one of another'', as meaning: "You are equal as far as My reward is concerned.''

Allah also explains that those who bother the believing women commit the same sin as those who bother the believing men. 

He says, 

               "And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin.'' Al-Ahzafb 33:58.

The Muslim woman, like her male counterpart, is required to promote and enjoin in righteousness, while forbidding and preventing sin. 

Allah says,

                    "The believers, men and women, are Auliya' (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma'ruff (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.'' At-Tawbah 9:71.

     The individual obligation of a Muslim woman is extended to warfare Jihad) if the enemy invades the Muslim land. The scholars state that if the enemy invades the territory of a Muslim people, engaging in Jihad becomes an individual obligation upon all the Muslims, both male and female. The woman must participate even without her husband's permission because the right of the husband cannot prevail over an individual obligation.

Right to education

 The right to education is equally shared by men and women. Although the premise of equality is a general notion in Islamic law, at time differences in legal rulings can be found which, with analysis, are deemed to suit her feminine nature. The Messenger of Allah (Peace and Blessings of Allah be upon him) said, "Seeking knowledge is an obligation for every Muslim.'' This Hadith applies to women just as it applies to men. The Prophet (Peace and Blessings of Allah be upon him) is also reported to have said, "If a person has a daughter who he refines and educates, as well as spending generously on her from that which Allah has blessed him with, then she shall be a shield for him against the Fire.''

         

          During the time of Allah's Messenger, the woman used to strive in search of knowledge. Abu Sa'eed Al-Khudri (May Allah be pleased with him) narrated that the womenfolk came to Allah's Messenger (Peace and Blessings of Allah be upon him) and said, "Messenger of Allah, men have taken all your time. So fix a day for us.'' On that he promised them one day for religious lessons and commandments. It was such determination that led A'ishah ") to comment, "Wonderful are the Ansafr women! Shyness did not prevent them from learning knowledge of the religion.''

          The Messenger of Allah (Peace and Blessings of Allah be upon him) also said, "Command your children to pray when they attain the age of seven and hit them over it when they attain the age of ten, and separate their beds (at that age).'' An-Nawawi commented, "The Hadith applies to both boys and girls; there is no difference between them according to the consensus of the scholars.'' He then said, "AshShafi'i and scholars of his madhhab (school of legal thought) said, 'Fathers and mothers should teach their young children purification, prayer and fasting and other acts of worship. They should teach them that fornication, homosexuality, consumption of alcohol, lying, backbiting and other vices are forbidden. They should teach them that as soon as they have reached the age of puberty, they have become legally obliged. This training is compulsory according to the correct view of the scholars. The wages for such training shall be from the boy's wealth if he has some, but if he does not have any, then it becomes the responsibility of whoever shoulders his responsibility.' Ash-Shafi'i and the scholars of his madhhab also believed in the necessity of educating the mother because training her is part of training the children. Such education is therefore obligatory (like maintenance). There are also some nonShari'ah sciences that may be regarded as necessary for females such as obstetrics and genecology so that male doctors are prevented from having to see naked women.

        In Al-Fatafwa Al-Hindiyyah, the scholars were questioned regarding a woman with a medical condition requiring a doctor to examine a private part of the body. The scholars determined that it was improper for a male physician to examine her, and instead, a female doctor should take his place. However, in the case of no female doctor or specialist and a fear that her situation may worsen, the male physician may examine her (while lowering his gaze as much as possible) on the condition that her body is covered entirely except for the area that requires examination.

      • There is no disagreement among the scholars on the legality of educating females. However, any form of education should take place in a way that does not contradict the injunctions of Islam. The following are regulations that must be observed while educating females:

a.          She should not mix with members of the opposite sex (inside the classroom). A female student must not sit beside a male student, which is established from the fact that the Messenger of Allah (Peace and Blessings of Allah be upon him) fixed a day for women in which he admonished them, that day differing from those of men. We find that even in acts of worship women do not mix with men. Instead they are allocated a separate place from where they hear sermons and perform their prayers. However, it is not imperative to create a special place segregated off for them to pray in nor to erect a barrier between their rows and the rows of men for no such thing was found during the Prophet's time.

b.           She should lower her gaze and refrain from showing off her adornment. This is in accordance with Allah's injunction: 

             "And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brothers' sons, or their sisters' sons, or their (Muslim) women (i.e. their sisters in Islafm), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, 0 believers, that you may be successful.'' AnNoor 24:31.

Abiding by the above regulations prevents temptation and the spread of corruption. 

Honoring women as wives

 Allah commands that a Muslim man treat his wife kindly, 

saying,

             "And live with them honorably.'' An-Nisa 4:19.

Ibn Katheer said, "This means to speak to your wives softly and let your actions towards them be as kind as possible, that is to say, in the manner you would like reciprocated. 

Allah also says, 

                          "And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable.'' Al-Baqarah 2:228. 

 In an authentic Hadith reported by At-Tirmidhi and Ibn Majah, the Messenger of Allah (Peace and Blessings of Allah be upon him) said, "The best among you is the best one in treatment of his family and I am the best of you in the treatment of his family.'' Among the characteristics of Allah's Messenger were kindness and cheerfulness. He used to joke with members of his family being extremely amicable with them, to the extent that it is narrated that he would engage in racing 'A'ishah, the mother of the believers (May Allah be pleased with her), thereby showing love to her. She said, "The Messenger of Allah (Peace and Blessings of Allah be upon him) competed with me in a race and I outstripped him (that was before I put on weight). After I had put on some weight, I competed with him and he outstripped me. He then said, "This outstripping is in retaliation for that one.'' It was also the habit of the Prophet (Peace and Blessings of Allah be upon him) to spend some time with his family after performing the 'Isha' (late evening) prayer before he went to bed.

A Muslim is required to exercise patience with his wife even if he dislikes her. 

Allah says, 

                   "If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.''In his commentary of this verse, Ibn Katheer said, "This Recorded by Ahmad, Abu Dawud and Ibn Majah; and it is an authentic Hadith. An-Nisa 4:19.

Means that your patience by keeping them, though you dislike that, may do you a lot of good in this world and the Hereafter. According to Ibn 'Abbaus, that good may be in form of an abundantly blessed offspring that Allah may bless him with by that woman if he is patient with her and shows compassion to her.'' Likewise, the Prophet (Peace and Blessings of Allah be upon him) said, "No believing man should hate a believing woman. If he dislikes a behavior of hers, he should be pleased with other aspects of her.''

                           The woman's legal rights upon her husband are clearly detailed in the chapter on marriage. However, we are going to mention here one of the instances cited by the scholars that relates to honoring motherhood.

                           The Messenger of Allah (Peace and Blessings of Allah be upon him), advised on many occasions that the mother should be treated in the kindest way. He also advised that caring for her should be given preference over that of the father. Abu Hurayrah (May Allah be pleased with him) narrated, "A man came to Allah's Messenger and said, "O Allah's Messenger! Who is more entitled to be treated with the best companionship by me?'' The Prophet said, "Your mother.'' The man said. "Who is next?'' The Prophet said, "Your mother.'' The man further said, "Who is next?'' The Prophet said, "Your mother.'' The man asked for the fourth time, "Who is next?'' The Prophet said, "Your father.'' 

                          The Prophet (Peace and Blessings of Allah be upon him) also regarded her pleasure as a way to Paradise. A man came to him and said, "Messenger of Allah, I want to fight in the way of Allah, please advise me.'' The Prophet (Peace and Blessings of Allah be upon him) said, "Do you have a mother?'' The man answered in the affirmative. Thereupon the Prophet (Peace and Blessings of Allah be upon him) said, "Go and stay with her, for Paradise is at her feet.'' 

Her entitlement to care and equality with male children

 

Islam shows a great concern for a woman in all stages of her life. It calls for her to be taken care of as a child, such that she becomes a shield against the Hellfire and a way to Paradise for her carer. Anas ibn Malik (May Allah be pleased with him) narrated that the Messenger of Allah (Peace and Blessings of Allah be upon him) said, "If a person takes care of two girls until they attain the age of maturity, he shall come on the Day of Resurrection in my company (and he joined two of his fingers together).''

              Islam forbids favoring the education and care of a boy over that of a girl. The Prophet (Peace and Blessings of Allah be upon him) said, "If a person has daughter and he did not bury her alive nor disgrace her or favored his son over her, Allah will admit him to Paradise.'' Anas bin Malik (May Allah be pleased with him) narrated that a man was sitting in the company of Allah's Messenger (Peace and Blessings of Allah be upon him) when his son happened to come to him with which he kissed the boy and sat him on his lap. Thereafter his daughter came in and he sat her down beside him. Thereupon the Messenger of Allah (Peace and Blessings of Allah be upon him)) said, "You have not treated them equally.'' Additionally, Al-Fatafwa Al-Hindiyyah mentions: "It is unlawful to favor a male over female in gifts. The Malikis are of the view that a trust will be invalid if the beneficiaries are only male children to the exclusion of female ones. This is because in doing so the benefactor has re-enacted the actions of the time of ignorance.

              Taking care of a girl in her childhood should include grooming her for her future life. Although images and statues are prohibited, the Shari'ah has exempted dolls, and consequently, it is lawful to produce, sell and buy dolls. Playing with dolls is a form of preparation for young girls facilitating a form of experience of taking care of their own offspring when they eventually become mothers. 

             'A'ishah (May Allah be pleased with her), the Prophet's wife, used to play with wooden dolls along with her friends. Whenever her friends would see the Messenger of Allah (Peace and Blessings of Allah be upon him), they would withdraw away from him in bashfulness. The Prophet (Peace and Blessings of Allah be upon him) used to buy toy dolls for her. 

The Aqiqah

It is from the Sunnah to sacrifice an animal on behalf of a newborn; this applies to both boys and girls. Just as the guardian is required to sacrifice an animal for a male child on the 7th day of his birth, the guardian is also required to do the same for a female child. However, a single goat is slaughtered on behalf of a baby girl while two are slaughtered for a boy.  

His/Her naming 

            It is also from the Sunnah to give both male and female babies good names. Just as the Prophet (Peace and Blessings of Allah be upon him) would rename many of his companions due to the bad meanings or connotations of their names, he would do the same for his female companions. Abdullah ibn 'Umar (may Allah be pleased with him and his father) narrated that there was a daughter of 'Umar whose name was 'Asiyah (meaning disobedient) and that the Messenger of Allah (Peace and Blessings of Allah be upon him) changed her name to Jameelah (beautiful). 

           It is also commendable to take a Kunyah (title or nickname) for the child. Imam An-Nawawi said, "It is from good manners to address honorable people and those who are close to them with their kunyah. The Messenger of Allah (Peace and Blessings of Allah be upon him) was nicknamed Abul-Qasim after his son Al-Qasim. It has also reached us through sound chains of narrators (from Abu Dawud and others) that 'A'ishah (May Allah be pleased with her) said, "O Messenger of Allah, all my colleagues have kunyahs.'' The Prophet (Peace and Blessings of Allah be upon him) replied, "Adopt a Kunyah with your son's name, Abdullah.'' Her son that is referred to here is Abdullah ibn Zubayr who was the son of her sister Asma bint Abu Bakr. Henceforth, 'A'ishah was known as Umm Abdullah. As is evident from the time of the Prophet and his companions, males and females both have equal entitlement to a Kunyah

Her share of inheritance

Allah apportioned a share of inheritance to females as He did to males. During the time of ignorance, it was customary that Arabs would refuse any share of inheritance for females. Sa'eed ibn Jubayr and Qatadah said, "The polytheists would give their wealth (left behind as estates) only to adult males and would give nothing to females and children. So, Allah revealed: 

"There is a share for men and a share for women from what is left by parents and those nearest related, whether the property is small or large -a legal share.'' An-Nisa 4:7. 

This verse implied that all parties have a right to inheritance with due acknowledgment of differences in the amount each (male and female) is entitled to, of course, in accordance with Allah's ordainment. Al-Mawardi commented in his tafseer that, "The cause of revelation of this verse is that the people, during the age of ignorance, would give the estates left behind as inheritance to only male survivors while excluding females.'' Ibn Jurayr reported from 'Ikrimah who said, "The seventh verse of Soorah An-Nisa (chapter of Women) was revealed in the case of Umm Kajjah and her daughters, Tha'labah, and Aws ibn Suwaid, all who belong to the Ansar.

        One of the two men was Umm Kajjah's husband and the other was the uncle of her children. She had come to Allah's Messenger (Peace and blessings of Allah be upon him)) asking him, "O Messenger of Allah, my husband died and left me and his daughter as survivors.'' Her child's uncle said, "O Messenger of Allah, her children cannot ride a horse nor help the weak nor ward off the enemy. She is earned for and she cannot earn.'' It was then that this verse Soorah An-Nisa 4:7) was revealed.

"Allah commands you as regards your children's (inheritance): to the male, a portion equal to that of two females.'' [1] An-Nisa 4:11.

Jabir ibn Abdullah (May Allah be pleased with him), concerning the cause of revelation of the above mentioned verse, narrated that Sa'd bin Rabi's wife came to the Messenger of Allah (Peace and Blessings of Allah be upon him) and said, "Messenger of Allah, these are the daughters of Sa'd ibn Rabi' who was killed as a martyr when he was with you at the battle of Uhud, their paternal uncle has taken all of their property and inheritance leaving nothing for them, and they cannot be married unless they have some property.'' The Messenger of Allah (Peace and Blessings of Allah be upon him) said, 

"Allah will decide regarding the matter.'' Thereafter the verses of inheritance were revealed. The Messenger of Allah (Peace and Blessings of Allah be upon him) then sent for the girls' uncle and told him, "Give them two-thirds and their mother an eighth, and what remains is yours.''

Does Islam honor or disgrace woman?

                                        

 Islam honors the woman in the most excellent manner which is exemplified in the following ways: -Her excellent reception at birth During the pre-Islamic period, the Arabs used to receive news of the birth of a female contemptuously. Their faces would become overcast with worriment, and in a depressed state they would hide away from society. Such behavior stemmed from their regard of a female child as a source of poverty and disgrace, feelings which led them to bury their daughters alive. Their disdain for female children was also manifest by the fact that an Arab would rather spend on his (male) slaves or animals than his daughter. So, due to such depraved behavior, Allah forbade the Muslims from this heinous practice explaining that whoever committed such a horrific act would find himself with nothing but loss.

 He says,

 "Indeed lost are they who have killed their children, from folly, without knowledge'' Al-An'am 6:140 Islam also called to the attention of mankind the right of existence, and that life is a blessed gift from Allah, regardless of its gender. 

He says,

"He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills.'' Ash-Shoora 42:49. 

Ibn Al-Qayyim Al-Jawziyyah said, "Allah gives precedence in mentioning that which was delayed during the time of ignorance. Then, the people would bury female newborns alive. It is as if Allah is telling them in this verse: 'That debased sex whose mentioning you delay is given precedence in my estimation'. The purpose is that feeling vexed and irritated at having a female child is one of the characteristics of the age of ignorance. Allah says,

"And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision.'' An-Nahl 16:58-59. 

Qatadah said, "Allah informs us about the heinousness of their action. As for the believer, it befits him to be pleased by what Allah has apportioned to him. The decision of Allah (for him) is far better than his own. By Allah, he does not know that it is better for him! Many a girl is better for her family than a boy! Allah only informed you of the deeds of the people of Jahiliyyah so that you might avoid it. One of them would feed his dog yet bury his daughter alive in a bid not to feed her)!'' Islam requires a Muslim not only to repeal from the horrific act of burying one's daughter alive, but also seeks to elevate the Muslim to the highest degree of humanity by discouraging him from being upset and grimaced when a girl is born to him. Instead, he should receive her with gratification and recognition of the bounty of God. Salih, son of Imam Ahmad bin Hanbal said, "Whenever a baby-girl was born to Ahmad, he would say, "Prophets are fathers of girls'', as well as, "you already know what the texts (Qur'an and hadiths) mention about girls.''

Status of Women in Islam

 

We find in the glorious Qur'an that Allah created femininity as the opposite of masculinity. 

 "0 mankind! We have created you from a male and a female.'' Al-Hujuraft 49:13.

Femininity has signs that clearly distinguish it from masculinity. These signs are either corporal such as menstruation, or psychological, such a woman's natural disposition.

      What is a woman's right in the light of the Shari'ah (law) of Islam? As human beings, women have the right to be educated, nurtured and cared for during childhood. The Messenger of Allah peace be upon him) said, "Whoever has a daughter who he perfectly refined and educated, and was generous to her with that which Allah generously endowed him with; she will be a shield for him against the Fire.'' He also said, If a person assumed the guardianship of these girls and he was kind to them, they will serve as a shield for him against the Fire.'' In another Hadith, he said, "And a man who has a slave-girl who he perfectly refined and educated, and then set her free and married her shall have two rewards.''

When a young woman attains the age of maturity, she has the right to spend her wealth as she chooses and is entitled to express her views freely, as well as the right to abstain from being married off without her consent. In addition to increased rights, she is required to cover herself while also disassociating herself from males who are not her close relatives. The Muslim woman, as a female, is required to maintain her femininity. 

  She should adorn herself only with female adornments, that is to say, she is forbidden from imitating men. She is also required to neither mix nor be alone with men who are not her close relatives. This has been aided for her, such as the ruling which requires her to pray at the rear of the men's rows while participating in congregational prayer. The Muslim woman is required to fulfill all of the obligations of the shari'ah which Allah has ordained, with certain rulings differing to that of men in some forms of worship. For example, Menstruation, pregnancy and childbirth are from among the special characteristics of woman whereby specific legal fiqhi) rulings exist as a means of easing the burden of religious duties. Similarly, it is due to the relative physiological and psychological weaknesses of women that prevents them from assuming responsibilities that may be considered physically and psychologically) demanding, such as political leadership and major roles in the judiciary. 

She is also, generally speaking, exempted from participating in Jihad, and her testimony is regarded as half that of a man. However, since she is more compassionate and caring, her right to take care of nursling is given priority over that of a man's. The fundamental principle is that a woman should take care of her home, her husband and her children. That is why her maintenance is the responsibility of her husband, even if she is rich. 

Allah says, "Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.'' An-Nisa 4:34. 

Furthermore, When Any News Comes To You

Unquestionably, we live in troublesome occasions, brimming with hardships. Also, one of the manners in which that we are attempted by Allaah Subhaanahu wa Ta'ala is by trying us with bits of gossip and how we respond to them. We are besieged with a wide range of data consistently, be it straightforwardly from an individual, on TV, or by means of email. Furthermore, some great hearted individuals may simply acknowledge them, expecting this piece of information as undeniable realities coming from reliable sources. Nonetheless, as a Muslim, what is our job towards such truisms and cases? 

What does the Sharee'ah say about such data?

Allaah says: 

"Observe, you got it on your tongues, and said out of your mouths things which you had no information on; and you believed it to be a light matter, while it was generally genuine in seeing Allaah" (Surah Nur: 15) 

So before we acknowledge what anybody and everybody says, there are specific focuses to remember, as we as a whole need to remain before Allaah one day.

1) VERIFY the news 

We need to check the data and discover, as well as could be expected, the honesty and legitimacy of the news that contacts us. WHY? … 

Since Allaah orders you and me to be JUST 

"Verily! Allâh orders that you should deliver back the trusts to those, to whom they are expected; and that when you judge between men, you judge with equity. Verily, how superb is the training which He gives you! Genuinely, Allâh is Ever All­Hearer, All­Seer." (Surah Nisaa':58)

2) Deliberate on the data 

Consider what is being said, who is saying it and about whom is he saying it, prior to trusting it. 

"O you who accept! On the off chance that a Faasiq (fiendish individual) comes to you with any news, check it, in case you should hurt individuals in obliviousness, and a short time later you become remorseful for what you have done" [al-Hujuraat 49:6] 

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: 

"Pondering is from Allaah and scramble is from the Shaytaan." (al-Silsilah al-Saheehah)

3) Examine the conditions 

In some cases something may show up or sound valid on a superficial level however, you may not have the foggiest idea about the full conditions behind the explanation or the report might be taken inappropriately. 

Al-Hasan al-Basri said: "The devotee saves judgment until the matter is demonstrated." 

4) Look for PROOF 

Any individual who asserts an assertion or levels an allegation against someone else should give evidence: 

"Say (O Muhammad), Produce your confirmation in the event that you are honest" [al-Baqarah:111] 

Furthermore, in the event that they neglect to deliver any strong verification for what they guarantee… … 

"Since they produce not observers, they are the liars in seeing Allaah" [al-Noor 24:13] 

5)Ask individuals in control 

Individuals in control can clarify current realities of the matter and eliminate any disarray or questions an individual may have, 

"When there comes to them some matter contacting (public) wellbeing or dread, they spread the word about it (among individuals); if just they had alluded it to the Messenger or to those accused of power among them, the legitimate examiners would have perceived it from them (straightforwardly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaytaan (Satan), save a couple of you" [al-Nisaa' :83] 

6) Stand up for the Truth 

Quest for and go to bat for the Truth, and don't acknowledge any bogus assertions from anybody, regardless of whether it is from somebody you love or hold near your heart. 

"O you who accept! Stand apart solidly for equity, as observers to Allâh, despite the fact that it be against yourselves, or your folks, or your family, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the desires (of your souls), in case you may keep away from equity, and on the off chance that you misshape your observer or decline to give it, verily, Allâh is Ever Well­Acquainted with what you do."(Surah Nisaa':135) 

7) Beware that it very well might be a LIE 

The Sharee'ah issues a harsh admonition against passing on all that one hears. 

The Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) said: 

"It is sufficient lying for a man to discuss all that he hears." (Muslim) 

Al-Nawawi said: "Normally an individual hears truth and untruths, so in the event that he discusses all that he hears, he is lying by recounting things that didn't occur, and lying by talking about some different option from the manner in which it occurred… ." 

(8) Beware that it could be SLANDER 

Numerous individuals simply accept any news they hear and pass it on without halting to feel that it may not be valid. All things considered it is a defamation against the individual that the news is about. Also, criticize is a significant sin. 

"Burden to each backbiter, slanderer." (Surah Humazah: 1) 

What's more, the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: 

'No man blames another for an improper deed or kufr, however it will return on him, if the individual he denounces isn't as he says he is.'" (Bukhari). 

"No (Muslim) man will abandon a man who is a Muslim in where his regard might be abused and his honor maligned without Allah abandoning him in where he wishes help." (Abu Dawood - validated by Sheik al-Albani) 

9) Be cautious about what you say 

"Not a word is said aside from that there is a watcher by him prepared to record it." – [Surah Qaf :18] 

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said, 

" Indeed a worker may say a word from which Allah's dismay is acquired and he doesn't understand it. Allah will place him in Jahannam because of it." (Bukhaari) 

"O you who accept! Fear Allaah, and be with the individuals who are valid (in words and deeds)" [al-Tawbah 9:119] 

Furthermore, for what reason did you not, when you heard it, say? 

"It isn't right of us to talk about this: Glory to Allaah, this is a most genuine defamation" (Surah Nur:16) 

May Allaah control us and empower us to support the Truth, any place it could be. Ameen.