Women's liberation through Islaam

Today people think that women are liberated in the West 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 knownas the last Prophet of Islam. The Qur'an and
theTraditions 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 worshipping Him - 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 inWhom 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 andwomen 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 of
equality.
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 opinionsand ideas. There are
many traditions of the Prophet (pbuh) which indicate women would pose
questions directly tohim 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 valid in
legaldisputes. 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 have the
capacity for learning and understanding. Sinceit is also their
obligation to promote good behavior and condemn bad behavior in all
spheres of life, Muslim women must acquire the appropriate education
toperform 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
skills to work outside the home for the good of thecommunity, she may
do so as long as her family obligations are met. Islam recognizes and
fosters the natural differences between menand women despite
theirequality. 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. Godwill reward both sexes equally for the value of their
work, though it may not necessarily be the same activity. Concerning
motherhood, the Prophet (pbuh) said:"Heaven lies under the feet of
mothers." This implies that the success of a society can be tracedto
the mothers 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 having children 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 inthe Qur'an (60:12),
is that Muhammad (pbuh) is toldthat when the believing women come to
him and swear their allegiance to Islam, he must accept their oath.
This established the right of women to select their leader and
publicly declare so. Finally, Islam does not forbid a womanfrom
holding important positions in government. Abdur-Rahman Ibn Auf
consulted many women before he recommended Uthman Ibn Affan to be the
Caliph.
V. ECONOMIC RIGHTS
The Qur'an states: "By thecreation of the male and female; Verily,
(the ends) ye strive for are diverse." (92:3-4) In these verses, God
declares that He created men and women to be different, with unique
roles, functions and skills. As in society, where there is a division
of labor, so too in a family; each member has different
responsibilities. Generally, Islam upholds that women are entrusted
with the nurturing role, and men, with the guardian role. Therefore,
women are given the right of financial support. The Qur'an states:
"Men are the maintainers of women because Allah hasmade some of them
to excel others and because they spend of their wealth (for the
support of women)." (4:34) This guardianship and greater financial
responsibility is given to men, requires that they provide women with
not only monetary support but also physical protection and kind and
respectful treatment. The Muslim woman has the privilege to earn
money, the right to own property, to enter into legal contracts and to
manage all of her assets in any way she pleases. She can run her own
business and no one has any claim on her earnings including her
husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His
gifts more freely on someof you than on others; to men is allotted
what theyearn, and to women, what they earn; but ask Allah of His
bounty, for Allah hath full knowledgeof all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there
is ashare in what parents and relatives leave, and for women there is
a share of what parents and relatives leave, whether it be little or
much - an ordained share." (4:7)
VI. RIGHTS OF A WIFE
The Qur'an states: "And among His signs is that He created for you
mates from among yourselves that you may live in tranquillity with
them, and He has put love and mercy between you; Verily, in that are
signs for people who reflect." (30:21) Marriage is therefore not just
a physical or emotional necessity, but in fact, a sign from God! It is
a relationship of mutual rights and obligations based on divine
guidance. God created men and women with complimentary natures, and in
the Qur'an, He laidout a system of laws to support harmonious
interaction between the sexes. "...They are your garments and you are
their garments." (2:187) Clothing provides physical protection and
covers the beauty and faults of the body. Likewise, a spouse is viewed
this way. Each protects the other and hides the faults and compliments
the characteristics of the spouse. To foster the loveand security that
comes with marriage, Muslim wives have various rights. The first of
the wife's rights is to receive mahr, a gift from the husband which is
part of the marriage contract and required for the legality of the
marriage. The second right of a wife is maintenance. Despite any
wealth she may have, her husband isobligated to provide her with food,
shelter and clothing. He is not forced,however, to spend beyond his
capability andhis wife is not entitled to make unreasonable demands.
The Qur'an states:
"Let the man of means spend according to his means, and the man whose
resources are restricted, let him spend according to what Allah has
given him. Allah puts no burden on any personbeyond what He has given
him." (65:7)
God tells us men are guardians over women and are afforded the
leadership in the family. His responsibility for obeying God extends
to guiding his family to obey God at all times. A wife's rights also
extend beyond material needs. She has the right to kind treatment.
The Prophet (pbuh) said:"The most perfect believers are the best in
conduct. And the best of you are those who are best to their wives."
God tells us He created mates and put love, mercy, and tranquillity
between them. Both menand women have a need for companionship and
sexual needs, and marriage is designed to fulfill those needs. For one
spouse to deny this satisfaction to the other, temptation exists to
seek it elsewhere.
VII. DUTIES OF A WIFE
With rights come responsibilities. Therefore, wives have certain
obligations to their husbands. The Qur'an states: "The good women in
the absence oftheir husbands guard their rights as Allah has enjoined
upon them to be guarded." (4:34) A wife is to keep her husband's
secrets and protect their marital privacy. Issues of intimacy or
faults of his that would dishonor him,are not to be shared by the
wife, just as he is expected to guard her honor. A wife must also
guard her husband's property. She must safeguard his home and
possessions, to the best of her ability, from theft or damage. She
should manage the household affairs wisely so as to prevent loss or
waste. he should not allow anyone to enter the house whomher husband
dislikes nor incur any expenses of which her husband disapproves. A
Muslim woman must cooperate and coordinate with her husband. There
cannot, however, be cooperationwith a man who is disobedient to God.
She should not fulfill his requests if he wants her to do something
unlawful. A husband also should not take advantage of his wife, but be
considerate of herneeds and happiness.
VIII. CONCLUSION
The Qur'an states:
"And it becomes not a believing man or a believing women, when Allah
and His Messenger (Muhammad) have decided on an affair (for them),
that they should (after that) claim any say in their affair; and
whosois rebellious to Allah and His Messenger, he verily goes astray
in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago
that most women do not enjoy today, even in the West. These are from
Godand are designed to keepbalance in society; what may seem unjust or
missing in one place is compensated for or explained in another place.
Islam is a complete way of life.
Mary Ali and Anjum Ali
(published by The Institute of Islamic Information and Education
(III&E) and reproduced with permission) The Institute of Islamic
Information and Education (III&E) is dedicated to the cause of Islam
in North America through striving to elevate the image of Islam and
Muslims by providing the correct information about Islamic
beliefs,history and civilization from the authentic sources. Enquiries
are welcome. Islam-on-the-Phone (312) 777-0767 Ask for a list of
questions and codes.
For more information please contact:
The Institute of Islamic Information and Education
P.O. Box 41129 Chicago, IL
60641-0129 U.S.A. Tel. (312) 777-7443,
Fax. (312) 777-7199

Does Islam allow wife beating?

Respected scholars! Does Islam allow wife beating?Some husbands are
violent and they say that the Qur'an allows them tobeat their wives.
Is there any logical explanation given regarding men being allowed to
beat their wives, as stated in surat An-Nisa', verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be
upon HisMessenger.
Dear questioner, we would like to thank you for the great confidence
you place in us, and we implore Allah Almighty to help us serve His
cause and render our work for His Sake.
The verse you mention has been greatly misconceived by many people who
focus merely on its surface meaning, taking it to allow wife beating.
When the setting is not taken into account, it isolates the words in a
way that distorts or falsifies the original meaning. Before dealing
with the issue of wife-battering in the perspective of Islam, we
should keep in mind that the original Arabic wording of the Qur'an is
the only authentic sourceof meaning. If one relies on the translation
alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of
the Islamic Society of North America, states:
"According to the Qur'an the relationship betweenthe husband and wife
should be based on mutual love and kindness. Allah says: "Andamong His
Signs is this, that He created for you mates from among yourselves,
that ye may dwell in tranquility with them, and He has put love and
mercy between your (hearts): verily in that are Signs for those who
reflect." (Ar-Rum: 21)
The Qur'an urges husbands to treat their wives with kindness. [In the
event of a family dispute, the Qur'an exhorts the husband to treat his
wife kindly and not to overlook her positive aspects]. Allah Almighty
says: "Live with them on a footing of kindness and equity. If yetake a
dislike to them it may be that ye dislike a thing, and Allah brings
about through it a great deal of good." (An-Nisa': 19)
It is important that a wiferecognizes the authority of her husband in
the house. He is the head of the household, and she issupposed to
listen to him.But the husband should also use his authority with
respect and kindness towards his wife. If there arises any
disagreement or dispute among them, then it should be resolved in a
peaceful manner. Spouses should seek the counsel of their elders and
other respectable family members and friends to batch up the rift and
solve the differences.
However, in some cases ahusband may use some light disciplinary action
in order to correct the moral infraction of his wife, but this is only
applicable in extreme cases and it should be resorted to if one is
sure it would improve the situation. However, if there is a fear that
it might worsen the relationship or may wreak havoc on him or the
family, then he should avoid it completely.
The Qur'an is very clear on this issue. Almighty Allah says: "Men are
the protectors and maintainers of women, because Allah has given the
one more strength than the other, and because they support them from
their means. Therefore the righteous women are devoutly obedient and
guard in the husband's absence what Allah would have them to guard. As
to those women on whose part you fear disloyalty and ill-conduct,
admonish them (first), (next), refuse to share their beds, (and last)
beatthem (lightly); but if they return to obedience, seeknot against
them means (of annoyance); for Allah is most High and Great (above you
all). If you fear a breach between them twain, appoint (two) arbiters,
one from his family and the other from hers. If they wish for peace,
Allah will causetheir reconciliation; for Allah has full knowledge and
is acquainted with all things." (An-Nisa': 34-35)
It is important to read the section fully. One should not take part of
the verse and use it to justify one's own misconduct. This verse
neither permits violence nor condones it. It guidesus to ways to
handle delicate family situation with care and wisdom. The word
"beating" is used in the verse, but it does not mean "physical abuse".
The Prophet (peace and blessings be upon him) explained it"dharban
ghayra mubarrih" which means"a light tap that leaves nomark". He
further said that face must be avoided. Some other scholars are of the
view that it is no more than a light touch by siwak, or toothbrush.
Generally, the Prophet (peace and blessings be upon him) used to
discourage his followers from taking even this measure. He never hit
any female, and he used to say that the best of men are those who do
not hit their wives. In one hadith he expressed his extreme repulsion
from this behavior and said, "How does anyone of you beat his wife as
hebeats the stallion camel and then embrace (sleep with) her?"
(Al-Bukhari, English Translation, vol. 8,Hadith 68, pp. 42-43)
It is also important to note that even this "light strike" mentioned
in the verse is not to be used to correct some minor problem, but it
is permissible to resort to only in a situation of some serious moral
misconduct when admonishing the wife fails, and avoiding from sleeping
with her would not help. If this disciplinary action can correct a
situation and save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University in Halifax,
Nova Scotia, Canada, and a cross-appointed faculty member in the
Departments of Religious Studies and Management, adds:
"If the problem relates to the wife's behavior, the husband may exhort
her and appeal for reason. In most cases, this measure is likely to be
sufficient. In cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by sleeping in a
separate bed from hers. There are cases, however, in which a wife
persists in bad habits and showing contempt of her husbandand
disregard for her marital obligations. Instead of divorce, the husband
may resort to another measure that may save the marriage, at least in
some cases. Such a measure is more accurately described as a gentle
tap on the body, but never on the face, making it more of a symbolic
measure than a punitive one.
Even here, that maximummeasure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of
mutual respect, kindness and good treatment. Based on the Qur'an and
Hadith, this measure may be used in the cases of lewdness on the part
of the wife or extreme refraction and rejection of the husband's
reasonable requests on a consistent basis (nushuz).Even then, other
measures, such as exhortation, should be tried first.
b. As defined by Hadith, itis not permissible to strike anyone's face,
cause any bodily harm or even be harsh. What the Hadith qualifies
as"dharban ghayra mubarrih", or light striking, was interpreted by
early jurists as a (symbolic) use of siwak! They further qualified
permissible "striking" as that which leaves no mark on the body. It is
interesting that this latterfourteen-centuries-old qualifier is the
criterion used in contemporary American law to separatea light and
harmless tap or strike from "abuse" in the legal sense. This makes it
clear that even this extreme, last resort, and "lesser of the two
evils" measure that may save a marriage does not meet the definitions
of"physical abuse," "family violence, " or "wife battering" in the
20th century law in liberal democracies, where such extremes are so
commonplace that they are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness
of continued refraction does not imply its desirability. In several
hadiths, the Prophet (peace and blessings be upon him) discouraged
this measure. Here are some of his sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands
(beating them). These (husbands) are not the best of you."
In another hadith the Prophet (peace and blessings be upon him) is
reported to have said: "How does anyone of youbeat his wife as he
beats the stallion camel and then he may embrace (sleep with) her?"
d. True following of the Sunnah is to follow the example of the
Prophet (peace and blessings be upon him) who never resorted to that
measure,regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the
needs andcircumstances of diverse times, cultures and circumstances.
Some measures may work in some cases and cultures or with certain
persons but may not be effective in others. By definition,
a"permissible" act is neither required, encouraged or forbidden. In
fact it may be to spell out the extent of permissibility, such as in
the issue at hand, rather than leaving it unrestricted or unqualified,
or ignoring it all together. In the absence of strict qualifiers,
persons may interpret the matter in their own way, which can lead to
excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by
any"Muslim" can never be traced, honestly, to any revelatory text
(Qur'an orHadith). Such excesses and violations are to be blamed on
the person(s) himself, as it shows that they are paying lip service to
Islamic teachings and injunctions and failing tofollow the true Sunnah
ofthe Prophet (peace and blessings be upon him)."
You can also read: IslamicGuidance on Treating Wives Read also: Islam
& Wife Beating (Special Folder)
Allah Almighty knows best.

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Da'wah priorities in the Quran

Da'wah is an Arabic word which comes close to the word "invite" or
"invitation" in English. The understanding of the usage of the word
"Da'wah" with regard to the faith of Islam is that it is the
responsibility of the Muslims to "invite" all humanity to the way of
Islam, i.e., submission to the One True God (Allaah Almighty) on His
terms. Da'wah isincumbent on all Muslims and must be done in
compliance withthe methodology already established by the last Prophet
ofIslam, Muhammad .
Muslims therefore must exercise their efforts and use all permissible
means to invite others to the truth they have. Bearing the message is
a serious responsibility and a noble task and, as such, it has to be
performed with knowledge, seriousness, consideration and wisdom. When
embarking in such an effort, there are some priorities that should be
taken into account. Such priorities can be divided into two
categories: (1) those regarding the content of Da'wah and (2) those
regarding those who make/receive Da'wah. Priorities of the first
category are:
1- Tawheed (Islamic monotheism)
Tawheed is the bedrock of every Islamic activity, whether directed to
Muslims or non-Muslims. It is the essence of Islam, without which
every effort is rendered null. The Quran shows, in no uncertain terms,
that the message and the top priority of all the Prophets may Allaah
exalt their mention was one and the same: The message of Tawheed.
Tawheed means "the realizing and maintaining of Allaah's Oneness in
all of man's actions which directly or indirectly relate to Him. It is
the belief that Allaah is One, without partner in His Dominion and His
actions (Ruboobiyyah), One without similitude in His Names and
Attributes (Al- Asmaa' Was-Sifaat), and one without rivalin His
Divinity and worship (Uloohiyyah)."
Muhammad the last Prophet sent to humanity and the Jinn, was ordered
by Allaah, the Most Exalted, in the Quran to say (whatmeans):
"Say (O Muhammad): 'This is my way; I invite unto Allaah (i.e. to the
Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and
whosoever follows me (also must invite others to Allaah) with sure
knowledge. And Glorified and Exalted be Allaah (above all that they
associate as partners with Him). And I am not of the polytheists.'"
[Quran 12:108]
Tawheed is the most important concept in Islam and the top priority in
bearing the Message. The following evidence shows this in a clear way:
The oft-quoted reference with regards to priorities and gradation in
Da'wah is the famous narration reported by Ibn`Abbaas who said: "The
Prophet sent Mu`aath to Yemen and said: 'Invite the people to testify
that Laa ilaaha illa Allaah [none has the right to be worshipped but
Allaah] and that I am the Messenger of Allaah. If they obey you in
that, then inform them that Allaah hasenjoined upon them five daily
prayers in every day and night. If they obey you in that, then inform
them that Allaah has made it obligatory on them to pay the Zakaat
(alms) from their properties and it is to be taken from the wealthy
among them and given to the poor among them. '" [Al-Bukhaari and
Muslim]
It was for this reason that the Prophet stayed in Makkah for thirteen
years, calling people to the correct understanding of the Oneness of
Allaah Almighty, and making worship solely for Him.
Priorities of Da'wah to non -Muslims is as important as Da'wah to
Muslims. The top priority with regards to non-Muslims is to bring them
away from their disbelief or polytheism to belief in the Oneness of
Allaah Almighty and the Messengership of Muhammad and teaching them
the true purpose of their existence.
2- Strengthening belief:
The best of generations, the Companions learned their religion from
the Prophet sallallaahu alayhi wa sallam himself and continued on
keeping the same priorities, strengthening belief before anything
else.
Abdullaah Ibn `Umar said "Welived during a period of time in which one
of us would receive faith first before receiving the Quran and when
the Quranic Chapters were revealed, we would learn what they
permitted, what they ordered and what should be the stance towards
them. But I have seen men, some of whom are given the Quran before
faith and they read it from the opening chapter of the Book to its
closing and they do not know what it orders, what it forbids and what
should be his stance towards it. They arelike someone who picks dates
only to throw them (i.e. he does not get any benefit from his
recital)." [Al-Haakim]
Having shown that the first priority is calling to correct beliefs and
faith in Allaah, it is important to understand the underlying reasons
as to why thisprimary objective remains true in all places and at all
times.
There is no doubt that all our shortcomings are related to our level
of faith. Many consider the unity of Muslims to be one of the most
fundamental issues that weshould concentrate our efforts on, since
without strong unity, Muslims are unable to face their problems.
However, unity cannot be achieved through organizations or lectures,
nor can it be achievedby spending money. We need to realize that it
was Allaah Himself Who united the hearts of the Companions of the
Prophet once faith entered their hearts. Allaah Almighty Says (what
means):
"And He has united their (believers') hearts. If you had spent all
that is in the earth, you could not have united their hearts, but
Allaah has united them. Certainly He is All-Mighty, All-Wise." [Quran
8:63]
So, there is no way for establishing unity, brotherhood or an Islamic
society except through profound faith which leads to righteous action.
Consequently, the first step for usto take is to correct our faith.
Anything else would be short-sightedness and lead to failure. We must
learn and teach the trueIslamic faith; its realities, signs and
benefits. Learning the faith should be accompanied by learning about
Shirk (associating partners with Allaah in worship) and disbelief, so
that Muslims safeguard themselves from the disbelief and misguidance
of the disbelievers. To strengthen our faith we must put the Quran
backto its proper place in the Muslim's life. The Quran is the book of
guidance that is to be understood and abided by, not merely recited
and used as a talisman.
As concerns the priorities related to the second category: they are:
1- Cultivating one's personality and character
The Prophet said: "The best believers are those with the best
character." [Abu Daawood and others]
One of the duties of the Prophet was purifying people around him, by
helping them acquire noble character and rid any evil that was in
their souls.
Spirituality and piety also need tobe developed. Muslim scholars must
teach Muslims simple things first, before proceeding to more
complicated matters, whileMuslims must turn to their scholars for
guidance and leave interpreting religion without knowledge. This is a
very grave matter which is one of the major causes of many problems
that Muslims are facing today.
2- Starting with one's own familyand relatives:
Among the priorities, too, is that the first people that Muslims
should call to Allaah are their own families and relatives. Allaah,
The Most Exalted, ordered His Messenger to warn his relatives (of
disbelief and urge them to submit to Allaah), as He Says (what means):
"And warn (O Muhammad) your closest kindred." [Quran 26:214]
Addressing the believers in general, Allaah Almighty Says (what
means): "O you who believe! Protect yourselves and your families from
the Fire whosefuel will be people and stones (idols)." [Quran 66: 6]
Family is the basic nucleus of the society and when that institutionis
healthy, all of the society will be healthy too.
3- Consulting scholars whenever needed
Every innovation or act of Shirk entails speaking about Allaah andHis
religion without knowledge. This is why it is such a great priority
that Muslims learn to consult scholars in religious matters and speak
only based on certain knowledge. Were Muslimsto follow the way of Abu
Bakr who said: "What earth will hold me, and what heaven will shadow
me if I say something concerning the Book of Allaah (Quran) which I do
not know?", there would probably be no secularism, modernism,
feminism, rejection of the Sunnahand other deviations present among
the Muslims nowadays.