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Tuesday, March 26, 2013

Women's Liberation Through Islam

Today people think that women are liberated in the west and that the
woman's liberation movement began in the 20 th century. Actually, the
women's liberation movement was not begun by women but women but was
revealedbuy 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 orSunnah)
are the sources from which every Muslim women derives her rightsand
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 ofyour duty to your Lord who created you from a
single soul and from it its mate and from them both have spread broad
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 and women both come from the sameessence, they are equal
intheir humanity. Women cannot be by nature evil (as some religions
believe) or them 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 freedoms 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 (p) which indicate women
would pose questions directly to him and offer their opinions
concerning religion, economics and social matters.
A Muslim woman choosesher husband and to keep her name after
marriage.A Muslim woman's testimony is valid in legaldisputes. In
fact, where women are more familiar, their evidence isconclusive.
III. SOCIAL RIGHTS:
The Prophet (s) 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 oppropriate 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 women, 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 maynot 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 mothertherefore 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 in the Qur'an (60:12)
MUHAMMAD [Pbuh] is told that 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. Abdurrahman Ibn Auf consulted many
women before he recommended Uthman Ibn Affan to be the caliph.
V. ECONOMIC RIGHTS:
The Qur'an states: "by the creation 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 thereis a division of labor so too in a family, each member has
different responsibilities. Generally, Islam upholds that woman are
entrusted with the nurturing role, and men, with the guardian role.
Therefore woman are given the right of financial support.
The Qur'an states: "Men are the maintainers of woman because Allah
hasmade some of them to excel others and because they spend of their
wealth (for the support of woman" (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.
Muslim woman have 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 Quran states:
"and in no wise covet those things in which Allah hath bestowed his
gifts more freely on some of you than on others: to men is allotted
what they earn and to woman what theyearn: but ask Allah of his bounty
for Allah hath full knowledge of all things." (4:32)
A woman inherits from her relatives .The Quran 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 tranquility with them
and he has put love and mercy between you; Verily, in that are sings
for people who reflect". (30:21)
Marriage is therefore not just a physical or emotional necessity but
in fact a sign from God! Itis 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 laid out a system of laws
to supportharmonious 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, spouse is viewed this way. Each protects the
other and hides the faults and compliments the characteristics of the
spouse.
To foster the love and security that comes with you and security that
comes with marriage, Muslim wives have various rights. The first ofthe
wife's rights is to receive mahr, a gift from the husband which is
part of the marriage contract and required forthe 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
manwhose 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. Go"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 tranquility between them.
Both men and 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 of 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, tothe best of her ability, from theft or damage.
She should manage the household affairs wisely so as to prevent loss
or waste. She should not allow anyone to enter the house that her
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
woman, 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 whoseis 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.
Source: http://www.alazhr.com/

The Distorted Image of Muslim Women

By Sister Naasira bint Ellison, a convert to Islam
Hudaa, Jamaica, New York
Since the height of the feminist movement in thelate 70's there has
been amagnifying glass placed over the status of Muslim women.
Unfortunately, the magnifying glass thathas been used is an unusual
one. Unusual in the sense that it is very selective about which items
it will magnify; other items it will distort to such a degree that
they will no longer look familiar. I remember once reading in an "in
depth" article about the lives of Muslim women. This article
"explained" that at any time a man can divorce his wife by simply
stating "I divorce you, I divorce you, I divorce you". This article
can lead anyone ignorantof the Islamic ruling regarding divorce to
believe that in less than five seconds the woman is left with no
husband and is left to care for herself (and possibly children) by any
means necessary. The question that immediately poppedup in my mind
was, "Did the author innocently write that out of sincere ignorance or
was it another of the many attempts to degrade the religion of Islam
and its followers (muslims)?" It may be my own paranoia, but I tend to
believe it was the latter of the two.
The truth of the matter is that Islam has the most humane and most
just system of divorce that exists. Firstly, many options are taken
and tried before coming to the decision of the divorce. If the man and
woman decide that they can no longer live together successfully as a
husband and wife, the husband (in most cases, not always) pronounces
the divorce by saying "I divorce you". At this point the waiting
period begins. The waiting period lasts for three menstrual cycles to
assure the woman is not pregnant. This period allows the couple time
to think about what they are doing and if this is what they really
want to do. There are no lawyers involved to antagonise an already
delicate situation.
In the case that it is realised, that the woman is pregnant, the
waiting period lasts the entire time she is pregnant. During the
waiting period (whether the woman is pregnant or not) the man is
obligatedto provide food, clothing and shelter to the woman as he did
before the divorce pronouncement. If the couple carries the divorce
through to the birth of the child and the woman suckles the baby, the
man is obligated to feed and clothe both his ex-wife for the time the
woman suckles (the maximum being two years). After this weaning, the
child will be provided for by the father until he/she is no longer in
need of support.
It is quite ironic that in such an "advanced society" as America,
thereare divorce cases in which women are being forced to pay alimony
to their ex-husbands. Can this and many other things we know about the
American system of divorce compare to the Islamic system of divorce?
I have also read stories wherein it is stated that women are forced to
marry men without their consent. This in no way resembles the marriage
system in Islam. In Islaam the woman marries the man of her choice.
She may even marry someonethat her mother and/or father objects to.
The point is that it is the woman who makes the final decision as to
whomshe will marry. Once the man and the woman decide that they are
interested in one anotherfor marriage, a dowry is decided upon. A
dowry isnot a brides price but, it is a gift from the groom to the
bride. They agree upon a gift that is affordable by the groom. In the
time of the Prophet (sas), often things such as livestock and money
were given. This is a wise decision in the event that a woman becomes
divorced or widowed, she has some financial security to fall back on
even if it is for a limited amount of time. Once the man and woman are
married, the man is required to clothe,feed, shelter and educateher
(or allow her to be educated) in the same manner as he does himself.
The last distorted image that I will cover is that of the Muslim
women's dress. The western influenced media portrays our dress to be
outdated and oppressive.Needless to say however, I differ with these
adjectives. Our dress codedoes not hinder us from doing anything
productive in our lives. Muslim women maintain a variety of jobs, non
of which are devalued nor hampered due to their dress code. And as for
thetiming of muslims women's dress during these contemporary times, it
seems most appropriate due to decreasing morals in the world today.
For those who say that Islamic dress is outdated, they speak from
great ignorance. The decreasing morality and trials of this time makes
Hijaab even more in need. More than ever before sex crimes are
rampant. Although this society tells women they can wear what they
wantto wear, anytime a rape occurs the woman is the one put on trial
an one ofthe first questions is,"What were you wearing?" This concept
seems as though it is a set up directed against the so called
contemporary woman. Also there is a direct correlation between the
respect a man has for a woman and the amount of her body her body she
displays flauntingly.
In conclusion, I hope this article helped to clear up some
distorted/misunderstood aspects of Islam and women. Women in Islam are
respected and held inhigh regard. We will never find success
and/orsolutions to our problemsuntil we realise that Allaah knows best
and that this disbelieving society will ruin itself.
Source: The True Religion

M NajimudeeN Bsc -:*:- INDIA |-:-|: A Crocodile Testifies

M NajimudeeN Bsc -:*:- INDIA |-:-|: A Crocodile Testifies

Dought & clear, - Ruling on delaying ‘Asr prayer and its adhaan for an hour so that employees can gather.

We are work colleagues in al-Jubayl Industrial City (Eastern
Province). We pray Zuhr and 'Asr in a small mosque at work, and there
is no other congregation. Some of the brothers suggested that we
organise the time of the adhaan and iqaamah as follows:
1. Zuhr prayer: adhaan at 11.45 and iqaamah at 12.00 noon
2. 'Asr prayer: adhaan at 3.35 and iqaamah at 3.45
The reason for that is to enable everyone to pray in the mosque in
congregation. This is themost suitable time wheneveryone will have
returned to their offices from various distant places. Our question
is: by doing that, will we have fulfilled what is meant in the hadeeth
narrated from our Messenger Muhammad (blessings and peace of Allah be
upon him), "Themost beloved of deeds to Allah is prayer offeredon
time"? Another question: is praying 'Asr at 3.45 within the time for
'Asr prayer?
Praise be to Allah.
Firstly:
The Sunnah is to give the adhaan when the time for the prayer begins,
because that wasthe usual practice of the mu'adhdhins of the Messenger
of Allah (blessings and peace of Allah be upon him). But there is
nothing wrong with those who want to offer the prayer later than the
beginning of itstime delaying the adhaan so that it will be closer to
the time when they offer the prayer.
Ar-Ramli said in his commentary on Asna al-Mataalib (1/133): The
adhaan should be given for the prayer when the time for it begins,
although it is acceptable to do it until the time forthe prayer ends.
End quote.
In other words, the time for the adhaan lasts from when the time for
the prayer begins until that time ends.
With regard to giving the adhaan before the time for prayer begins,
that is not permissible except in the case of Fajrprayer.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/246):
Giving the adhaan before the time for prayer begins, exceptfor Fajr,
is not acceptable, and we do not know of any difference of opinion
concerning that. Ibn al-Mundhir said: The scholars are unanimously
agreed that the Sunnah is to give the adhaan for prayer after the time
for the prayer has begun, except in the case of Fajr. Because the
adhaanwas prescribed to signal the time for prayer, it is not
prescribed to do it before the time begins, lest the purpose for which
it was prescribed is missed. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about
the ruling on delaying the adhaan from the beginning of the time for
prayer.
He said: If a person is in a town, it is not appropriate to delay it
from the beginning of the time, because that will lead to chaos and
differences among the mu'adhdhins, and it will lead to people
becomingconfused as to which of them is more correct, theone who does
it sooner or the one who does it later? But if the adhaan has nothing
to do with the town (rather it is thematter of a group of people
working in some institution and the like) then it is up to them, butit
is better for them to give the adhaan at the beginning of the time and
then pray, because doing the prayer at the beginning of its time is
preferable except in cases where it is prescribed to delay it. If it
is prescribed to delay it, then the adhaan may also be delayed. Hence
itis proven in Saheeh al-Bukhaari that the Messenger (blessings and
peace of Allah be upon him) was on a journey and the mu'adhdhin got up
to give the call to prayer, but the Prophet (blessings and peace of
Allah be upon him) said: "Wait until it cools down." Then he wanted to
get up and he said, "Wait until it cools down." Then he wanted to get
up and he said, "Wait until it cools down," until the hill was the
same length as its shadow, then he gave the call to prayer. This
indicates that the adhaan is prescribed when the prayer is prescribed.
If the prayer is one of those that may be delayed, such as Zuhr prayer
in the case of extreme heat and 'Isha' prayer, then the adhaan may be
delayed. This applies outside of towns and villages in which there are
mu'adhdhins. Otherwise it is not appropriate to delay it from the time
when the people usually give the adhaan.
End quote from Fataawa ash-Shaykh Ibn 'Uthaymeen, 12/189. Thehadeeth
mentioned was narrated by al-Bukhaari (539) and Muslim (616)
Based on that, you may give the adhaan at the beginning of the time
for prayer, then you maygive the iqaamah only when you want to pray,
or you may delay the adhaan so that it will be close to the time when
you actually pray.
Secondly:
The preferred time for 'Asr prayer ends when the sun turns yellow, and
it is not permissible to delay the prayer until after that except in
case of necessity, because theProphet (blessings and peace of Allah be
upon him) said: "The appropriate time for 'Asris so long as the sun
has not turned yellow." Narrated by Muslim (612)from 'Abdullah ibn
'Amr ibn al-'Aas (may Allah be pleased with him). See also the answer
to question no. 9940
The best is to hasten to offer the prayer, because of the general
meaning of the hadeeths which speak ofthe virtue of offering theprayer
at the beginning of its time. But if delaying it is appropriate so
that the employees may gather and prepare themselves for the prayer,
and that is before the sun turns yellow, then there is nothing wrong
with it.
Referring to the Umm al-Qura prayer timetable,we see that the shortest
time for 'Asr prayer is at the end of November and the beginning of
December, when the time for 'Asr begins at 2.30 pm and the sun sets at
4.50 pm, and you said that you want to pray 'Asr at 3.45 pm. This is
before the sun turns yellow, in sha Allah.
Based on that, there is nothing wrong with youpraying 'Asr at the time stated.
With regard to Zuhr prayer, we see that on some days of the year the
time for it begins after 11.45 am, which is the time that you mention
for the adhaan. In the middle of February, the time for Zuhr begins at
approximately 11.55 am according to the Umm al-Qura timetable.
What this means is that on some days of the year, you will be giving
the adhaan for Zuhr prayer before the time for it begins, and this is
not permissible according to scholarly consensus, as stated above.
So you have to revise thetime for the adhaan of Zuhr, even if that
means delaying it so that it will be at 12.00 noon.
Thirdly:
With regard to the words of the Prophet (blessings and peace of Allah
be upon him) when he was asked which deed is most beloved to Allah,
and he said: "Prayer offered on time" (narrated by al-Bukhaari (527)
and Muslim (85), this indicates that prayer should be offered on time.
Some of the scholars said that it indicates that it is preferable to
offer it when the time for it begins. See: Fath al-Baari.
But Abu Dawood (426) narrated that Umm Farwah (may Allah be pleased
with her) said: The Messenger of Allah (blessings and peace of Allah
be upon him) was asked: Which deed is best? He said: "Prayer offered
when the time for it begins." Classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
This clearly indicates that it is preferable to pray when the time for
the prayer begins, with the exception of waitinguntil it cools down to
pray Zuhr in the case of extreme heat, and delaying 'Isha' prayer if
that does not cause any hardship to the worshippers.
With regard to Zuhr prayer, you will be offering it at the beginning
of its time throughout the year, according to the Umm al-Qura
timetable.
With regard to 'Asr prayer, there are some days of the year when the
day is short, so you will be offering it after more than half of its
time has passed, which means that you will not be offering it at the
beginning of its time; however doing it at that time is permissible,
so long as it is before the sun turns yellow.
And Allah knows best.