Employment concerns forworking Muslim women – II: Working from home)a solution(

For single and married sisters who must work due to financial need,
this presents a perplexing dilemma on one hand the true economic need
is there, on another the tremendous temptation and tribulation. These
hardships have led some sisters in dire straights to turn totheir
local mosques for financial aid or in humiliation to the welfare
system; in most cases whatever assistance they do receive is never
enough to cover even the most modest living expenses. These options
can only offer short-term assistance and are not a solution to a
long-term need. One option that may work for most of us is working
from home.
Most of us are aware of the industriousness of the Prophet'swife,
Khadeejah. Shewas by all accounts, an astute businesswoman. Although
Khadeejahwas a wealthy woman, starting a home-based business today
does not require alarge investment. In fact, in most cases, a small
home-based endeavor may only require minimal funds to start-up. In
addition, most of us are also aware that Islam has blessed women and
permitted them to conduct business for themselves. There is no
question that it is permissible, but how we choose to carry out that
blessing is the key issue.
As Muslim women, we have certain obligations, such as our home and
family, which should always be our utmost priority. We must never lose
sight of the importance of those obligations; being good mothers and
wives is much more crucial to our life in the Hereafter than working
at another job will ever be. Raising our children to be trustworthy,
honest Muslims is a means for us to acquire our goal of
Jannah)Paradise(, and that is something that no monetary wealth can
ever accomplish no matter how great. Knowing this, we have a choice to
make, and protecting ourselves by working from the security of home
can make a world of difference to our family and more importantly, to
enable us to safeguard our religion.
The notion of working at home isnot something new. The "work-at-home"
idea has been echoed for years from scam artists and homemakers alike,
all trying to make some extra cash. However, with the advent of the
Internet, anew door has opened. Freelancing has become commonplace
today's job marketand employees are now telecommuting more than ever
before. Working from home can now be a reality instead of a dream for
Muslim women.
Excellent benefits:
The benefits and rewards of working from home are innumerable. You are
your own boss, and are therefore free to manage your own time. For
example, if your child needs attention or if you need to perform your
Prayer, it is your prerogative when to take a break; you will be on
your own time, not someone else's. If your financial situation
improves and there is not a need to work a great deal, the option to
take a vacation is yours. You will have the ability to deal with your
customers only via e-mail, eliminating face-to-face contact completely
and using the telephone altogether. What's more, you also get the
added benefit of deciding when to reply to that e-mail, when you have
thetime. Checks come to you, rather than you going to them. In other
words, the work can revolve around your life, rather than vice-versa.
One of the most beneficial aspects of working from home is that it can
be done by one person, or as a family venture. The effect of working
as a team can even bring the family closer together while
simultaneously benefiting it financially. Everyone from the young to
the old can participate in running a home-based business. It can also
be one of the most effective hands-on learning opportunities for
children. Running a home-based business incorporates various real-life
skills that children can discover such as marketing, advertising,
developing business concepts, math and teamwork.
Home business also provides a solid foundation to teach a child
Islamic work ethics. For Muslim women, it is a win-win situation. You
are able to be with your children, earn extra money from your home and
set a schedule that works best for yourself and your family.
Working from home is also a great way for sisters to band together and
develop an organized effort networking theirtalents. If you are
someone that has computer or business skills, you can donate your time
to teach other sisters that are in need of work so that they may
benefit their own families, and in turn you will be rewarded, Allaah
willing.
Our homes are a protection for us, but our homes can also be
profitable, not only Islamically but also economically. It is up to us
to be resourceful thinkers and find what each of us can do from our
home to help our families and ourselves, while preserving and
protecting our religion and chastity.
Final advice:
This was an attempt to give an alternative to substitute having to
indulge in an out-of-home working environment. However, if a sister is
forced to get into such an environment, then she must realize that
Hijaab, on its own, makes a statement telling she is a proud and
committed Muslim. This, if done sincerely, could repel much harm from
her.
The most important advice for sisters to remember is that no matter
where we are, or what we are doing, we should be persistent in
fulfilling Allaah's commands, be ever mindful of Him, and rely solely
upon His grace and assistance. If we are in a job where we feel that
our values are being compromised, the best option is to leave.
Allaah,Almighty, should always be our first priority, not money,
personalsatisfaction, or desire for prestigeor power. If things seem
too overwhelming or difficult, we should always turn to Allaah and ask
for his help and guidance.
The Prophetsaid:"Allaah the Almighty says:'I will be for My slave as
he thinks of Me. I am with him when he makes mention of Me. If he
makes mention of Me to himself, I make mention of him to Myself; and
if he makes mention of Me in an assembly, I make mention of himin an
assembly better than it. Andif he draws near to Me a hand's span, I
draw near to him an arm's length; and if he draws near to Me an arm's
length, I draw near to him a fathom's length…"]Al-Bukhaari[
If you absolutely must work, thenmake sure that before you apply for
any job to perform the Istikhaarah Prayer and seek guidance from
Allaah and place the matter with Him – indeed Allaah is the Best
Disposer of affairs, and the Best to rely on. Let us rely upon Allaah
in all of our matters, whether personal, social, or professional.

Entering the marital bond – IV :The wedding night

For a woman, the wedding day is one of the happiest and most exciting
days of her life. The preparations, the guests and the festivities are
all in anticipation ofthis very special event. At the same time, many
women also experience a great deal of apprehension and anxiety,
particularly as the wedding night approaches. Many are concerned about
how it will be for them, what will happen, how their newhusbands will
treat them. It is an unknown experience that stirs upmany emotions and
concerns.
Islam is a religion that has maintained the special nature of the
wedding and the wedding night, providing specific prescriptions for
those events. Intimate relations between a man and a woman are only
allowed within the marital bond, ensuring the uniqueness of that day
and that relationship. It is important to recall that the union of man
and woman is an innate occurrence and, because of that, it will come
naturally. Allaah Says )what means(:"And We created you in
pairs."]Quran 78: 8[ Islam has regulated this relationship on the
basis of wisdom and nature. Through marriage, the natural instinct is
provided for within reasonable and appropriate limits. This prevents
the disorder and disharmony that we see in societies where these
limits are not in place. The Islamic prescriptions are the most
beneficial for the human beings, as well as the society in regard
tosexual and marital relations. The individual is able to fulfill his
or her desires in a healthy and wholesome manner, while protecting the
society from iniquity at the same time.
So, as couples unite, they should reflect upon the fact that they
arefulfilling an important duty in Islam and will be rewarded
accordingly. There is also a spiritual component to this unionalong
with the other elements. This means that they will be accountable to
Allaah in all that they do in relation to this union. They are
embarking on a new course in life, which will present new challenges
and new joys. They will need to learn about each other – the other
person's needs, personality, temperament,and uniqueness. Patience will
be needed since any match will not be perfect and there will most
certainly be differences. This will be true regarding intimate matters
as well, and this should be kept in mind as the couple begins their
journey together on the first day of marriage. The couple should take
time to get toknow and understand one another and to discover the
uniqueness and desires of their new life partner. This should be done
in a gradual and sensitive manner. Each individual should be more
concerned about the needs and wants of their partner,more so than his
or her own self. This is a very delicate issue, especially for women
who are generally more sensitive and emotional.
Mothers, sisters and friends who are experienced should assist in
preparing the bride for the wedding night. They should be supportive
and provide her with the necessary information. This will lessen her
anxiety and make her feel comfortable knowing that other women have
had similar experiences. All of this should be done, of course,
without providing specific detailsof each individual's experiences for
this is a very personal matter. The discussion can be general and
based upon the Quran and the Sunnah.
The following are some of the etiquette that should be considered in
preparing for this special night. This information will also be
valuable and useful throughout the marriage.
1. Special supplications and prayer
As the union for a man and a woman embodies an inherent spiritual
component, the couple should remember Allaah at this time. The husband
should put hishand on his wife's head and supplicate for her. The
Prophetsaid:"If one of you marries a woman, he should take her by her
forelock, mention Allaah's Name and supplicate for blessing by saying,
'O Allaah, I ask you for her good and the good of what You have
dispositioned her toward and I seek refuge )in You( from her evil and
the evil You have dispositioned her toward.'"]Al-Bukhaari[
Following this, the couple performs two Rak'ahs )units of prayer( together.
Before becoming intimate, the man should say, "Bismillaah, Allahumma
jannibnaa ash-shaytaana wa jannibish-shaytaana ma razaqtana," which
means: "In the name of Allaah, O Allaah, ward off Satan from us and
ward off from Satan what you grant us." The Prophetsaid:"Then, if
Allaah decrees that they should have a child, Satan will never harm
him."]Al-Bukhaari[ This should be said before each intimate act in
order to protect the children who may be conceived.
2. Cleanliness
Miswaak )tooth stick( –It is recommended for each partner to clean his
or her teeth and mouth with Miswaak or a toothbrush. This will make it
easier for them to come close to each other and enhance the relations.
Shurayh Ibn Haani'said: "I asked 'Aa'ishah, what theProphetwould begin
with when he entered his house and shesaid:'Cleaning his
teeth.'"]Muslim[
Wudhoo' )ablution( and Ghusl)ritual bathing( – after the couple have
completed the sexual act and wish to repeat it, it is recommended to
perform ablution before this. This is the Sunnah of the Prophetas
demonstrated in the following narration. The Messenger of
Allaahsaid:"If one of you has gone to his wife and he wishes torepeat
the act, he should )first( perform ablution."]Muslim[ After completion
of intimacies, it is required for both spouses complete Ghusl )a
ritual bath( before resuming prayer and other religious acts.
3. Appropriate behavior
The husband may approach his wife in any manner that he wishes as long
as it is through the vagina. Allaah Says )what means(:"Your wives are
a place of sowing of seed for you, so come to your place of
cultivation however you wish and put forth]righteousness[ for
yourselves…"]Quran 2: 223[ It is imperative to stay away from the anal
area and to avoid intercourse when the woman is menstruating. The
Prophetsaid:"Whoever has intercourse with a menstruating woman or with
a woman through the anus has committed disbelief in what has been
revealed to Muhammad."]Ahmadand Abu Daawood[ These acts areto be
avoided because they are unnatural and they may lead to various
physical, psychological, and interpersonal problems.
The union between a man and a woman is a special gift which hasbeen
given by Allaah. It is one of the bounties of this life and, as such,
it should be treated accordingly. It is a relationship that should be
based upon love, compassion, and concern for the other. It is an act
of charity for which Allaah will reward both partners. The
Prophetsaid: "In having intercourse )with your wife( there is an act
of charity)for which you shall be rewarded(."The companionssaid, "O
Messenger of Allaah, one of us fulfills his desires and he will be
rewarded for that?" Hesaid:"Do you not see that if he fulfills it in a
forbidden way that he will have its burden )it being a sin(. In the
same way if he fulfills it in a permissible way, he shall have a
reward."]Muslim[
As the couple begin their life together as husband and wife, they
should keep to these important principles and, Allaah willing, Allaah
will reward them with a long and happy life together.

History of the Sunnah – III: The era of the Companions and their followers

As a part of our discussion of the Companions'methodology in
preserving the Sunnah of the Prophetwe mentioned thus far two of its
aspects; namely, prudence in narrating the Hadeeth, and verification
and substantiation of the Hadeeth before accepting it. Three more
aspects are presented here.
3. Study, critique, and assessmentof the narrations
Of the ways the Companionsused to preserve the Sunnah, properly
learning and studying it,was perhaps the most important.They refer to
this using terms like, "Tadaarus" and"Muthaakarah," both of which
indicate a studying that involves more than one person as well as a
mutual exchange of knowledgeand ideas. The results of this"studying
and discussing" were manifold. Learning the Sunnah correctly, free of
mistakes was one of the goals, and so was the firm memorization of it.
And since it was physically impossible for a large number of the
Companionsto have equal time access to the Prophetthese discussions
were the means through which the narrations known to only a few
individuals were passed on to many others, thus expanding the circle
of narrators. Books such as Jaami' Bayaan Al-'Ilm by Ibn Abd
Al-Barrand Al-Jaami' Li Akhlaaq Ar-Raawi by Al-Khateebhave many
authentic narrations from the Companionsbearing witness to the
effectiveness of these discussionsin preserving the Sunnah.
Another aspect of the Companions'methodology in preserving the Sunnah
was the critical assessment and evaluation of what they narrated and
taught to one another. Anytime a Companionfelt what he heard from
another had a problem, he or she would critically analyze it and give
his/her opinion about it. A major example of this effort by the
Companionswas demonstrated by Badruddeen Az-Zarkashiwho wrote a book
in which he collected more than seventy narrations in which one
Companion, 'Aa'ishah, the Mother of the Believerswas reported as
having corrected other Companions'narrationsbased on her assessment of
the narrations in light of the Quran and the Hadeeth.
4. Traveling in search of the Hadeeth
Another great effort they made was traveling in search of the Hadeeth,
for after the death of the Prophetthe Companionsmoved to different
places within the Muslim land, and traveling became an essential
method of Hadeeth collection, authentication and preservation. Here
are a few examples of the Companions'travel for the sole purpose of
confirming certain narrations:
Jaabir Ibn Abdullaahtraveled a whole month to Ancient Syria only to
verify one Hadeeth.]Al-Bukhaari[
One of the Companionstraveled to visit Fudhaalah Ibn 'Ubaydand told
him that he came not to visit him but only to ask him about a
narration that they both heard together from Prophetand he was hoping
that Fudhaalahhad the complete wording of that Hadeeth. ]Abu Daawood[
One of the Companionsleft his home in Madeenah in order tomeet Abu
Ad-Dardaa'in Damascus only to have Abu Ad-Dardaa' confirm a narration
which this Companionhad already heard from the Prophet. ]Ibn Abd
Al-Barr[
The Companion Abu Ayyoobtraveled all the way to Egypt to ask 'Uqbah
Ibn 'Amrabout one Hadeeth. Abu Ayyoob told 'Uqbahthat the two of them
were the only living Companions who have heard that Hadeeth directly
from the Prophetandhe wanted to confirm the Hadeeth from
'Uqbah.]Ahmad[
5-Memorization of the Hadeeth
Muslims – one generation after the other – did all that is humanly
possible to preserve the texts of the Quran and the Sunnah as accurate
as they received it from the Prophet. Beside the extra effort they
exacted to develop the Methodology, the Companionsbenefited from a
talent that came naturally to them, one that was truly befitting to
the main undertaking of that methodology—the verbatim transmission of
the Sunnah. This unique quality of the Companionswas that they enjoyed
powerful memories.It was easy for anyone of them tocommit to heart any
number of narrations and retain them as such for a very long time.
This quality was not specific only to the Companionsbut ratherwas a
common feature of the Arab society as a whole. Many scholars—Muslims
and non-Muslim alike – established the fact that the Arabs of that
erawere masters of language, and their society had a profoundly strong
oral tradition. The known narrator of poet­ry, Hammaad, for example,
was reported to have memorized at least one hundred long poems for
each letter in the Arabic alphabet. Thatis more than 2800 pieces of
poetry. Powerful memory was a source of pride for them and theyplaced
more con­fidence in it than in writing, they believed that writings
could be tampered with. Some even took this pride to extreme levels,
they would notwrite anything down for fear thatmay be taken as
indication of defective memory.
Obviously, the Companionswho had more passion for preserving the
Sunnah than poetry and literature used this powerful quality to
protect and maintain the Sunnah. Imaam Ad-Daariminarrated that
theCompanion Abu Hurayrahsaid: "I used to divide the night into three
parts. In the first, I would perform the optional night Prayer, in the
second I would sleep, and in the third I would spend committing
Hadeeth to my memory." Actually, all of the Companionsconsidered this
an honor anda blessing, for they were encouraged to do so by the
saying of the Prophet: "May Allaah make radiant )bestow vigor upon(
anyone who heard what I said and commit­ted it to his memory until he
is able to convey it to another. Perhaps the person who hears it from
him can have a better understanding of it than him." ]At-Tirmithi[
On the other hand, the Prophetalso taught the Companionstwo aspects
that brought a needed balance to the use of memorization in conveying
his Hadeeth, namely the importance of writing, and the need of being
moderate in all matters. This fact complemented their efforts in
establishing a sound and well rounded methodology.
The phenomenon of "Memory Power" continued to be a generalcharacter of
the Arab society wellinto the third and fourth centuries of Hijrah,
the time by which all of the Sunnah was collected into books and
records. But the diminishing of its prevalence in the society with
time did not minimize the role memory played in the preserving of the
Sunnah. "Memory Power," or Dhabt—proficiency in narration, as it later
came to be known—became an essential part of the standards used to
judge authenticity. Judging the narrators memory power is central in
what we know as the science of "Al-Jarh wa Ta'deel."

Dought & clear, - The Muslim Woman, - • Are women equal withmen in reward and punishment?.

Some people say that women are lacking in intellect and religious
commitment, and in inheritance and bearingwitness. Some say that
Allaah has made them equal in reward and punishment. What is your
opinion: are they lacking according to Islam or not?.
Praise be to Allaah.
Islam came to honour women and raise their status, and to give them a
position that befits them, and to take care of them and protect their
dignity. So Islam commands women's guardians and husbandsto spend on
them, to treat them well, look after them and be kind to them. Allaah
says (interpretation of the meaning):
"and live with them honourably"
[al-Nisa' 4:19]
It is reported that the Prophet(peace and blessings of Allaah be upon
him) said: "The best of you are those who are best to their wives, and
I am the best of you to my wives." Narrated by al-Tirmidhi, 5/709, no.
3895.
Islam gives women all their rights and allows them to dispose of their
affairs in an appropriatemanner. Allaah says (interpretation of the
meaning):
"And they (women) haverights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable, but men have a degree
(of responsibility) over them. And Allaah is All-Mighty, All-Wise"
[al-Baqarah 2:228]
This includes all kinds of dealings, buying, selling,compromising,
appointing others to act on their behalf, lending, depositing trusts,
etc.
Islam enjoined upon women the acts of worship and duties that befit
them, the same duties as men, namely purification, zakaah, fasting,
prayer, Hajj, and other acts of worship.
But Islam gives a womanhalf the share of a man when it comes to
inheritance, because sheis not obliged to spend on herself or her
house or her children. Rather the one who is obliged to spend on them
is the man, just as the man is responsible for spendingon guests,
contributing to payment of ransom money, and spending onreconciling
between conflicting groups.
With regard to the testimony of two women being equivalent to the
testimony of one man in some cases, that is because women tend to be
more forgetful than men because of their natural cycles of
menstruation, pregnancy, giving birth, raising children etc. All these
things preoccupy them and make them forgetful. Hence the shar'i
evidence indicatesthat another women should reinforce a woman's
testimony, so that it will be more accurate. But there are matters
that pertain onlyto women in which the testimony of a single woman is
sufficient, such as determining how often a child was breastfed,
faults that may affect marriage, and so on.
Women are equal with men in terms of reward, remaining steadfast in
faith and doing righteous deeds, in enjoying a good life in this world
and a great reward in the Hereafter. Allaah says (interpretation of
the meaning):
"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 ofwhat they used to do (i.e. Paradise in the Hereafter)"
[al-Nahl 16:97]
So we know that womenhave rights and duties, just as men have rights
and duties. There are matters which suit men so Allaah has made
themthe responsibility of men, just as there are manners which suit
women so He has made them the responsibility of women.
And Allaah is the Source of strength.