Advice:-> if you die, there is no second chance.

If you fail in your exams, there is always a next year.
If you lose your spouse, there can be a second marriage,
but if you die, there is no second chance.
This life is only one opportunity! So live a righteous life in the
path ofALLAH, and strive for the hereafter; Inshallah!

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Story - WOMEN'S LIBERATION THROUGH ISLAM

Today people think that women are liberated in theWest and that the
women's liberation movement began in the 20th century. Actually, the
women's liberation movement was not begun by women but was revealed by
God to a man in the seventh century by the name of Muhammad (peace be
upon him), who is known as the last Prophet of Islam. The Qur'an and
the Traditions of the Prophet (Hadith or Sunnah) are the sources from
which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTS
Islam, fourteen centuries ago, made women equally accountable to God
in glorifying and worshippingHim - setting no limits on her moral
progress. Also, Islam established a woman's equality in her humanity
with men. In the Qur'an, in the first verse of the chapter
entitled"Women," God says, "O mankind! Be careful of your duty to your
Lord Who created you from a single soul and from it its mate and from
them both have spread abroad a multitude of men and women. Be careful
of your duty toward Allah in Whom you claim (your rights) of one
another, and towards the wombs (that bore you). Lo! Allah has been a
Watcher over you." (4:1) Since men and women both came from the same
essence, they are equal in their humanity. Women cannot be by nature
evil (as some religious believe) or then men would be evil also.
Similarly, neither gender can be superior because it would be a
contradiction ofequality.
II. CIVIL RIGHTS
In Islam, a woman has the basic freedom of choice and expression based
on recognition of her individual personality. First,she is free to
choose her religion. The Qur'an states:"There is no compulsion in
religion. Right has been made distinct from error." (2:256) Women are
encouraged in Islam to contribute their opinions and ideas. There are
many traditions of the Prophet (pbuh) which indicate women would pose
questions directly to him and offer their opinions concerning
religion, economics and social matters. A Muslim woman chooses her
husband and keeps her name after marriage. A Muslim woman's testimony
is validin legal disputes. In fact, in areas in which women are more
familiar, their evidence is conclusive.
III. SOCIAL RIGHTS
The Prophet (pbuh) said:"Seeking knowledge is a mandate for every
Muslim (male and female)." This includes knowledge of the Qur'an and
the Hadith as well as other knowledge. Men and women both havethe
capacity for learning and understanding. Since itis also their
obligation to promote good behavior and condemn bad behaviorin all
spheres of life, Muslimwomen must acquire the appropriate education to
perform this duty in accordance with their own natural talents and
interests. While maintenance of a home, providing support to her
husband, and bearing, raising and teaching of children are among the
first and very highly regarded roles for a woman, if she has the
skillsto work outside the home for the good of the community, she may
do so as long as her family obligations are met. Islam recognizes and
fosters the natural differences between men and women despite their
equality. Some types of work are more suitable for men and other types
for women. This in no way diminishes either's effort nor its benefit.
God will reward both sexes equally for the value of their work,
thoughit may not necessarily be the same activity. Concerning
motherhood, the Prophet (pbuh) said:"Heaven lies under the feetof
mothers." This implies that the success of a society can be traced to
themothers that raised it. The first and greatest influence on a
person comes from the sense of security, affection, and training
received from the mother. Therefore, a woman havingchildren must be
educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTS
A right given to Muslim women by God 1400 years ago is the right to
vote. On any public matter, a woman may voice her opinion and
participate in politics. One example, narrated in the Qur'an (60:12)

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The Bible on marriage of young girls with much older men
As it is Christian evangelistsand other believers in the Bible who
have been bitterly reviling the Holy Prophet Muhammad on account of
his marriage with Aisha, we put to themthe practices of the great
patriarchs and prophets that are recorded in the Bible itself in this
connection. The main accusations regarding the marriage of Aisha are
that she was too young in age while the Holy Prophet was a much older
man, being fifty years of age, and that consent to marriage was either
not obtained from her or she was not capable of giving it.
Abraham
In the book of Genesis in the Bible it is recorded about Abraham:
"Now Sarai, Abram's wife, had borne him no children. But she had an
Egyptian maidservant named Hagar;so she said to Abram, 'The Lord has
kept me from having children. Go, sleep with my maidservant; perhaps I
can build a familythrough her.' Abram agreed to what Sarai said. So
after Abram had been living in Canaan ten years, Sarai his wife took
her Egyptian maidservant Hagar and gave her to her husband to be his
wife. He slept with Hagar, and she conceived. … So Hagar boreAbram a
son, and Abram gave the name Ishmael to the son she had borne. Abram
was eighty-six yearsold when Hagar bore him Ishmael." (Genesis,
chapter 16, verses 1–4, and 15–16, New International Version. Bolding
is mine.)
Firstly, it is evident that as Abraham (who then had the name Abram)
was 86 years old, Hagar must havebeen some fifty years younger than
him, and probably even younger, to bear a child. Secondly, the Bible
speaks of Sarai givingher maidservant Hagar to Abraham. So Hagar's
consent was not obtained but rather she was commanded by Sarai to go
and become Abraham's wife.
David
The first book of Kings in the Bible begins as follows:
"When King David was old and well advanced in years,he could not keep
warm even when they put coversover him. So his servants said to him,
'Let us look for a young virgin to attend the king and take care of
him. She can lie beside him so that our lord the king may keep warm.'
Then they searched throughout Israel for a beautiful girl and found
Abishag, a Shunammite, and brought her to the king. The girl was very
beautiful; she took care of the king and waited on him, but the king
had no intimate relations with her." (1 Kings, chapter 1, verses 1–4,
New International Version. Bolding is mine.)
So there seems nothing wrong, according to the Bible, in procuring a
young virgin, again apparently without her consent, whose duties
include lying with the elderly king in bed. The intention was
certainly for sexual enjoyment, otherwise there was no necessity of
looking for a young, beautiful virgin.

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Maulana Muhammad Ali writes in a footnote under this report:
"It should also be noted that Aisha joined the Holy Prophet's
household only one year before the battle of Uhud. According to the
common view she would be only ten years of age at this time, which is
certainlynot a suitable age for the work she did on this occasion.
This also shows that she was not so young at this time." [12]
If, as shown in the previoussection above, Aisha was nineteen at the
time of the consummation of her marriage, then she would be twenty
years old at the time of the battle of Uhud. It may be added that on
the earlier occasion of the battle of Badr when some Muslim youths
tried, out of eagerness, to go along with the Muslim army to the field
of battle, the Holy Prophet Muhammad sent them back on account of
their young age (allowing only one such youngster, Umair ibn Abi
Waqqas, to accompany his older brother the famous Companion Sa'd ibn
Abi Waqqas). It seems, therefore, highly unlikely that if Aisha was
ten years old the Holy Prophet would have allowed her to accompany the
army to thefield of battle.
We conclude from all the evidence cited above that Aisha (may Allah be
pleased with her) was nineteen years old when she joined the Holy
Prophet as his wife in the year 2 A.H., the nikah or betrothal having
taken place five years previously.

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