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Women going out for leisure and shopping

Women going out for leisure and shopping

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I've been wondering about what I've heard some Muslims say about women going out, that they have to have some legitimate purpose to go out.Would going out for things that serve little purpose(like halal entertainment of some sort) as long as the woman wore the proper hijab?I and another muslim girl differ on this.

Praise be to Allaah.

Islam came to protect women and their honour, and prescribed rulings that take care of that. Allaah says (interpretation of the meaning):

“And stay in your houses” [al-Ahzaab 33:33]

Based on this, the general principle is that women should stay at home and not go out except for essential reasons or cases of need. Islam states that a woman’s prayer at home is better for her than her prayer in the mosque – even al-Masjid al-Haraam.

This does not mean that women have to remain prisoners in the house. Islam permits them to go to the mosque, and has made Hajj and ‘Umrah, Eid prayers, etc. obligatory for them. Among the kinds of going out that are prescribed are her going to visit her family and mahrams, and going out to ask religious questions from people of knowledge. Women are also permitted to go out for their own needs, but all of this has to be within the limits and conditions set out in sharee’ah, such as being accompanied by a mahram when she travels, or being assured that her route is safe when she moves about in her own city or locality. She should also go out wearing complete hijaab, and she should not be wearing make-up, adornments or perfume.

A number of texts have been narrated concerning this, including the following:

Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “If the wife of any one of you asks for permission to go to the mosque, do not stop her.” (Narrated by al-Bukhaari, 827; Muslim, 442)

Zaynab, the wife of ‘Abd-Allaah, said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If any one of you (women) comes to the mosque, let her not wear perfume.” (Narrated by Muslim, 443)

Jaabir ibn ‘Abd-Allaah said: my maternal aunt got divorced and wanted to go and pick some fruit from her trees. A man told her off for going out, so she went to the Prophet (peace and blessings of Allaah be upon him), and he said, “Never mind, go and pick the fruit from your trees. Maybe you will be able to give it in charity or do something good with it.” (Narrated by Muslim, 1483)

The entertainment referred to in the question may involve mixing or looking at strangers (non-mahram men), or travelling without a mahram, or many things that are of no benefit. So you have to be cautious and make sure that the entertainment really is permissible and halaal, and free of any haraam things that would earn the punishment of Allaah. If a woman goes out to a place where there is nothing haraam going on and she does not go out too frequently, there is nothing wrong with this. We ask Allaah to protect us, keep us chaste and make our commitment to religion good and strong. May Allaah bless our Prophet Muhammad,

And Allaah knows best.

Guidelines on women working outside the home

Guidelines on women working outside the home

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I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear niqab, and sometimes feel that no religious man proposes to me for this reason.

Praise be to Allaah.

Firstly: 

The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says (interpretation of the meaning): 

“And stay in your houses, and do not display yourselves like that of the times of ignorance”            [al-Ahzaab 33:33]. 

Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women. 

The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by           al-Albaani in al-Silsilah al-Shaheehah, no. 2688. 

And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.”

Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Secondly: 

It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are: 

-         That she needs to work in order to acquire the money she needs, as in your case.

-         The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.

-         The work should be in a place that is only for women, and there should be no mixing with non-mahram men.

-         Whilst at work she should observe complete shar’i hijab.

-         Her work should not lead to her travelling without a mahram.

-         Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.

-         That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and c

hildren.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great fitnah (source of temptation and trouble) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of fitnah and its causes in all circumstances. End quote. 

If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allaah. 

We ask Allaah to grant you a righteous husband, for He is able to do that. 

And Allaah knows best.

What is a woman permitted to uncover in front of other women and mahrams?

What is a woman permitted to uncover in front of other women and mahrams?

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What is your opinion of what many women do nowadays, whereby they wear very short clothes when they are with other women and there are no men present? Some of these clothes show a large part of the back and stomach, or they wear these short clothes (like shorts) in front of their children at home?

Praise be to Allaah.  

The Standing Committee for Academic Research and Issuing Fatwas issued a statement on this matter, which reads as follows: 

Praise be to Allaah, the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad, and upon all his family and companions. 

The believing women at the beginning of Islam were extremely pure, chaste, and modest, which was the blessing of belief in Allaah and His Messenger and following the Qur’aan and Sunnah. Women at that time used to wear concealing garments, and it is not known that they used to uncover themselves when they met one another or when they met their mahrams. The women of this ummah followed this mode of behaviour – praise be to Allaah – generation after generation until recently, when corruption and impropriety entered the way women dress and behave for many reasons, which we do not have room to discuss here. 

Because of the large number of questions that have been sent to the Standing Committee for Academic Research and Issuing Fatwas about women looking at women, and what women should wear, the Committee is telling all Muslim women that women are obliged to have an attitude of modesty, which the Prophet (peace and blessings of Allaah be upon him) described as being part of faith and one of the branches of faith. One aspect of the modesty which is enjoined by Islam and by custom is that women should cover themselves, be modest and adopt an attitude and conduct that will keep her far away from falling into fitnah (temptation) and doubtful situations. 

The Qur’aan clearly indicates that a woman should not show to other women anything other than that which she shows to her mahrams, that which she customarily uncovers in her own home and when doing housework, as Allaah says (interpretation of the meaning): 

“…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 brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam)…”               [al-Noor 24:31] 

If this is the text of the Qur’aan and this is what is indicated by the Sunnah, then this is what the wives of the Prophet (peace and blessings of Allaah be upon him) and the womenfolk of the Sahaabah used to do, and the women of the ummah who followed them in truth until the present day. What was usually uncovered in front of the people mentioned in this verse is what women usually uncover when they are at home and when doing housework, which is difficult to avoid, such as uncovering the head, hands, neck and feet.  

With regard to going to extremes in uncovering, there is no evidence in the Qur’aan and Sunnah that this is permissible. This is also the way that leads to a woman tempting or being tempted by other women, which happens among them. It also sets a bad example to other women, as well as being an imitation of kaafir women, prostitutes and immoral women in the way they dress. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Imam Ahmad and Abu Dawood. In Saheeh Muslim (2077) it is narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) saw him wearing two garments dyed with safflower, and he said, “These are from the clothing of the kuffaar – do not wear them.” 

It is also narrated in Saheeh Muslim (2128) that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked, misguided and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise or even smell its fragrance, although its fragrance may be detected from such and such a distance.”  

The meaning of the phrase “clothed yet naked” is that the woman is wearing clothes that do not cover her, so she is clothed, but in fact she is naked, such as when she wears a thin dress that shows the colour of her skin, or a dress that shows the outline of her body, or a short dress that does not cover part of her limbs. 

So what Muslim women have to do is to adhere to the guidance followed by the Mothers of the Believers (the Prophet’s wives) and the womenfolk of the Sahaabah (may Allaah be pleased with them), and the women of this ummah who followed them in truth, and strive to cover themselves and be modest. This is farthest removed from the causes of fitnah and will protect them from the things that lead to provocation of desires and falling into immorality. 

Muslim women must also beware of falling into that which Allaah and His Messenger have forbidden of imitating kaafir women and prostitutes, in obedience to Allaah and His Messenger, and in the hope of attaining the reward of Allaah, and for fear of His punishment. 

Every Muslim must also fear Allaah with regard to the women who are under his care, and not let them wear things that Allaah and His Messenger have forbidden, such as provocative clothes, or clothes that are revealing or tempting. He should remember that he is a shepherd and will be responsible for his flock on the Day of Resurrection. 

We ask Allaah to set the Muslims’ affairs straight, and to guide us all to the straight path, for He is All-Hearing, Ever-Near and Ever Responsive. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. 

Fataawa al-Lajnah al-Daa’imah, 17/290 

It also says in Fataawa al-Lajnah al-Daa’imah (17/297): 

What a woman is permitted to uncover in front of her children is that which is customarily uncovered, such as the face, hands, forearms, feet and so on. 

And Allaah knows best.

Do women have to wear niqaab?

                          Do women have to wear niqaab?

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            Is wearing niqaab one of the conditions of Islamic dress for women?

Praise be to Allaah

Hijaab in Arabic means covering or concealing. Hijaab is the name of something that is used to cover. Everything that comes between two things is hijaab. 

"Hijaab means everything that is used to cover something and prevent anyone from reaching it, such as curtains, door keepers and garments, etc. "

Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar. 

But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar. 

Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck. 

The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head. 

Niqaab is that with which a woman veils her face (tantaqib)… 

The difference between hijaab and niqaab is that the hijaab is that which covers all the body, whilst niqaab is that which covers a woman’s face only. 

The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body. 

But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly.  Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible. 

Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely. 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire. 

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams. 

Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392) 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: 

The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face. 

For example, Allaah says (interpretation of the meaning): 

“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 (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”

[al-Noor 24:31]         

Drawing the veil all over the juyoob implies covering the face. 

When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

[al-Ahzaab 33:59] – 

he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it. 

In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces. 

This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.” 

Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best. 

Fataawa al-Mar’ah al-Muslimah, 1/396, 397 

He also said: 

It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society. 

Fataawa al-Mar’ah al-Muslimah, 1/399 

And Allaah knows best.

What does Is1lam teacs of men , women and Children?h about the family and the role

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What does Islam teacs of men , women and Children?h about the family and the role

Praise be to Allaah.  

Before we find out about the role of Islam in organizing and protecting the family, we should first find out what the situation of the family was before Islam, and what it is in the West in modern times. 

Before Islam, the family was based on mistreatment and oppression. All affairs were controlled only by men or in other words, the males, and women and girls were oppressed and humiliated. An example of that is that if a man died and left behind a wife, his son by another wife had the right to marry her and control her life, or to prevent her from getting married. Men were the only ones who could inherit; women and children had no share. They viewed women, whether they were mothers, daughters or sisters, as a source of shame, because they could be taken as prisoners, thus bringing shame upon the family. Hence a man would bury his infant daughter alive, as is referred to in the Qur’aan, where Allaah says (interpretation of the meaning): 

“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 dishonour or bury her in the earth? Certainly, evil is their decision”   [al-Nahl 16:58] 

The family in the broader sense, i.e., the tribe, was based on supporting one another in all things, even in wrongdoing. 

When Islam came, it did away with all that and established justice, giving each person his or her rights, even nursing infants, and even the miscarried foetus who was to be respected and prayed for (i.e., given a proper funeral). 

When you examine the family in the West today you will find that families are disintegrating and the parents cannot control their children, whether intellectually or morally. The son has the right to go wherever he wants and do whatever he wants; the daughter has the right to sit with whoever she wants and sleep with whoever she wants, all in the name of freedom and rights. And what is the result? Broken families, children born outside marriage, (elderly) mothers and fathers who are not looked after. As some wise men have said, if you want to know the true nature of these people, go to the prisons and the hospitals and seniors’ homes, for children do not remember their parents except on holidays and special occasions. 

The point is that many non-Muslims the institution of family is destroyed. When Islam came it paid a great deal of attention to the establishment of  strong families and protecting them from things that could harm them, and preserving family ties whilst giving each member of the family an important role in life. 

Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”  (Narrated by al-Bukhaari, 5626; Muslim, 2548) 

Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.”    (Narrated by Ibn Hibbaan in his Saheeh, 2/190) 

And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (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 and classed as hasan by al-Tirmidhi, 3895). 

Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216). 

Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children. 

Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).    (Narrated by al-Bukhaari, 853; Muslim, 1829) 

Islam paid a great deal of attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning): 

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour”      [al-Isra’ 17:23] 

Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women. 

Islam gives each family member an important role to play. So fathers and mothers take care of the children and give them an Islamic upbringing; children are to listen and obey, and respect the rights of fathers and mothers, on a basis of love and respect. Even our enemies have borne witness to the strength of family ties among the Muslims.

 And Allaah knows best.

marry non-Muslim Men

Muslim Women are not allowed in Islam to marry non-Muslim Men

Praise be to Allaah.

Its being Haraam (unlawful)for a Muslim woman to marry a non-Muslim man is correct, and there is no doubt concerning that.

Allaah says (interpretation of the meaning):

“And give not (your daughters) in marriage to Al-Mushrikoon (polytheists)till they believe” [al-Baqarah 2:221]

Al-Qurtubi said:

“ ‘And give not (your daughters) in marriage’ means, do not give Muslim women in marriage to Mushrik (pagan)men. The ummah (Muslim nation)is agreed that a Mushrik should not marry a Muslim woman because this is like putting Islam in an inferior position. (Tafseer al-Qurtubi, 3/72).

Allaah says (interpretation of the meaning):

“They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [al-Mumtahanah 60:10]

Al-Bukhaari (may Allaah have mercy on him) said:

Chapter: when a mushrik or Christian woman who is married to a dhimmi (non-Muslim living under Muslim rule) or a harbi (non-Muslim belonging to a people who are hostile towards Islam) becomes Muslim. ‘Abd al-Waarith said, narrating from Khaalid from ‘Ikrimah from Ibn ‘Abbaas: if a Christian woman becomes Muslim shortly before her husband, she is forbidden for him… Mujaahid said: if he becomes Muslim during the ‘iddah [waiting period following divorce], then he may (re)marry her. Allaah says (interpretation of the meaning): “They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [al-Mumtahanah 60:10]. Al-Hasan and Qutaadah said concerning two Magians who became Muslim that their marriage was still valid. If one of them had become Muslim and the other had refused, the woman would have been divorced and he would no longer have any rights over her.

(Saheeh al-Bukhaari. See al-Fath, 9/421).

Examples of such women include:

Zaynab, the daughter of the Prophet (peace and blessings of Allaah be upon him). She was married to Abu’l-‘Aas ibn al-Rabee’ during the Jaahiliyyah (pre-Islamic days of ignorance) but when she became Muslim, their marriage was annulled, and she went and stayed with her father (peace and blessings of Allaah be upon him). When her husband became Muslim, the Prophet (peace and blessings of Allaah be upon him) sent her back to him.

(Narrated by al-Tirmidhi, 1143; Abu Dawood, 2240; Ibn Maajah, 2009; classed as saheeh by Imaam Ahmad, 1789. Al-Tirmidhi said, there is nothing wrong with its isnaad).

The correct view is that the husband can go back to her with no need to renew the marriage contract.

If the woman is still in her ‘iddah (waiting period), he has more right (than anyone else) to marry her. If her ‘iddah has ended, she is free to choose whether to go back to him or not.

Al-Tirmidhi said:

On the basis of this hadeeth, the scholars said that if a woman becomes Muslim before her husband, then her husband becomes Muslim whilst she is still in her ‘iddah, then the husband has more right to her whilst she is still in her ‘iddah. This is the view of Maalik ibn Anas, al-Oozaa’i, al-Shaafa’i, Ahmad and Ishaaq.

(Sunan al-Tirmidhi, Hadeeth 1142).

Ibn ‘Abd al-Barr said:

There is no dispute among the scholars concerning the fact that if a non-Muslim woman becomes Muslim then her ‘iddah ends, her husband has no rights concerning her if he has not become Muslim during her ‘iddah.

(Al-Tamheed, 12/23).

Ibn al-Qayyim said:

But what the ruling of the Prophet (peace and blessings of Allaah be upon him) indicates is that the marriage comes to a halt. If he becomes Muslim before the end of her ‘iddah, then she is (still) his wife, but if her ‘iddah ends, then she may marry whomever she wants. If she likes, she can wait for him, and if he becomes Muslim she is his wife and there is no need to renew the marriage contract.

(Zaad al-Ma’aad, 5/137, 138)

Al-Qurtubi said:

Talhah ibn ‘Ubayd-Allaah was married to Arwaa bint Rabee’ah ibn al-Haarith ibn ‘Abd al-Muttalib. They were separated by Islam, then in Islam Khaalid ibn Sa’eed ibn al-‘Aas married her. She was one of the [Muslim] wives of the non-Muslims who fled to the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) kept her in Madinah and married her to Khaalid.

(Tafseer al-Qurtubi, 18/65, 66)

It was reported that Anas said: Abu Talhah married Umm Sulaym and the mahr (dowry)between them was Islam. Umm Sulaym became Muslim before Abu Talhah. He proposed marriage to her and she said, “I have become Muslim. If you become Muslim I will marry you.” So he became Muslim and that was the mahr between them.

(Narrated by al-Nasaa’i, 3340)

The daughter of al-Waleed ibn al-Magheerah, the wife of Safwaan ibn Umayyah, became Muslim before him, and the marriage was annulled. Then he became Muslim later on, and she went back to him. It was narrated by Maalik in al-Muwatta’, 1132. Ibn ‘Abd al-Barr said: I do not know of any unbroken saheeh isnaad for this hadeeth, but it is famous and well known to the scholars of seerah, Ibn Shihaab, the leader of the scholars of seerah, and al-Shu’bi. The fame of this hadeeth is stronger than its isnaad in sha Allaah.

(al-Tamheed, 12/19)

Umm Hakeem bint al-Haarith ibn Hishaam, the wife of ‘Ikrimah ibn Abi Jahl. Her marriage was annulled, then he became Muslim during her ‘iddah, so she went back to her husband.

(Narrated by Ibn Abi Shaybah in al-Musannaf, 4/107)

And Allaah knows best.

Women in islam

ISLAM IQRA BISMI

WOMEN I ISLAM

Praise be to Allaah.

Islam honours women greatly. It honours women as mothers who must be respected, obeyed and treated with kindness. Pleasing one's mother is regarded as part of pleasing Allaah. Islam tells us that Paradise lies at the mother’s feet, i.e. that the best way to reach Paradise is through one's mother. And Islam forbids disobeying one’s mother or making her angry, even by saying a mild word of disrespect. The mother’s rights are greater than those of the father, and the duty to take care of her grows greater as the mother grows older and weaker. All of that is mentioned in many texts of the Qur'aan and Sunnah Prophetic traditions). 

For example, Allaah says (interpretation of the meaning): 

“And We have enjoined on man to be dutiful and kind to his parents”

[al-Ahqaaf 46:15] 

“And your Lord has decreed that you wor`ship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.

And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”

[al-Isra’ 17:23, 24] 

Ibn Maajah (2781) narrated that Mu’aawiyah ibn Jaahimiah al-Sulami (may Allaah be pleased with him) said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I want to go for jihad (battle) with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?”  I said, Yes. He said, “Go back and honour her.” Then I approached him from the other side and said: O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?”  I said, Yes. He said, “Go back and honour her.” Then I approached him from in front and said, O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?”  I said, Yes. He said, “Go back and honour her (lit. stay by her feet), for there is Paradise.” 

Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. It was also narrated by al-Nasaa’i with the words: “Stay with her for Paradise is beneath her feet.” 

Al-Bukhaari (5971) and Muslim (2548) narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, who is most deserving of my good company?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Then your father.” 

And there are other texts which we do not have room to mention here.  

One of the rights which Islam gives to the mother is that her son should spend on her if she needs that support, so long as he is able and can afford it. Hence for many centuries it was unheard of among the people of Islam for a mother to be left in an old-people’s home or for a son to kick her out of the house, or for her sons to refuse to spend on her, or for her to need to work in order to eat and drink if her sons were present. 

Islam also honours women as wives. Islam urges the husband to treat his wife in a good and kind manner, and says that the wife has rights over the husband like his rights over her, except that he has a degree over her, because of his responsibility of spending and taking care of the family’s affairs. Islam states that the best of the Muslim men is the one who treats his wife in the best manner, and the man is forbidden to take his wife’s money without her consent. Allaah says (interpretation of the meaning): 

“and live with them honourably”

[al-Nisa’ 4:19] 

“And they (women) have rights similar (to those of their husbands) over them to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise”

[al-Baqarah 2:228] 

And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to treat women well.” Narrated by al-Bukhaari, 331; Muslim, 1468. 

And the Prophet (peace and blessings of Allaah be upon him) said: “The best of you is the one who is best to his wife, and I am the best of you to my wives.” Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together. Narrated by Muslim, 2631. 

Ibn Maajah (3669) narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever has three daughters and is patient towards them, and feeds them, gives them to drink and clothes them from his riches, they will be a shield for him from the Fire on the Day of Resurrection.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

Islam honours women as sisters and as aunts. Islam enjoins upholding the ties of kinship and forbids severing those ties in many texts. The Prophet (peace and blessings of Allaah be upon him) said: “O people! Spread (the greeting of) salaam, offer food (to the needy), uphold the ties of kinship, and pray at night when people are sleeping, and you will enter Paradise in peace.” Narrated by Ibn Maajah, 3251; classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

Al-Bukhaari (5988) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, said to the ties of kinship: ‘Whoever upholds you, I will support him, and whoever breaks you, I will cut him off.’” 

All of these qualities may co-exist in a single woman: she may be a wife, a daughter, a mother, a sister, an aunt, so she may be honoured in all these ways. 

To conclude: Islam raised the status of women, and made them equal with men in most rulings. So women, like men, are commanded to believe in Allaah and to worship Him. And women are made equal to men in terms of reward in the Hereafter. Women have the right to express themselves, to give sincere advice, to enjoin what is good and forbid what is evil, and to call people to Allaah. Women have the right to own property, to buy and sell, to inherit, to give charity and to give gifts. It is not permissible for anyone to take a woman’s wealth without her consent. Women have the right to a decent life, without facing aggression or being wronged. Women have the right to be educated; in fact it is obligatory to teach them what they need to know about their religion. 

Anyone who compares the rights of women in Islam with their situation during the Jaahiliyyah (pre-Islamic days of ignorance)or in other civilizations will understand that what we are saying is true. In fact we are certain that women are given the greatest honour in Islam. 

There is no need for us to mention the situation of women in Greek, Persian or Jewish society, but even Christian societies had a bad attitude towards women. The theologians even gathered at the Council of Macon to discuss whether a woman was merely a body or a body with a soul. They thought it most likely that women did not have a soul that could be saved, and they made an exception only in the case of Mary (Maryam – peace be upon her). 

The French held a conference in 586 CE to discuss whether women had souls or not, and if they had souls, were these souls animal or human? In the end, they decided that they were human! But they were created to serve men only. 

During the time of Henry VIII, the English Parliament issued a decree forbidding women to read the New Testament because they were regarded as impure. 

Until 1805, English law allowed a man to sell his wife, and set a wife’s price at six pennies. 

In the modern age, women were kicked out of the house at the age of eighteen so that they could start working to earn a bite to eat. If a woman wanted to stay in the house, she had to pay her parents rent for her room and pay for her food and laundry. 

See ‘Awdat al-Hijaab, 2/47-56. 

How can this compare to Islam which enjoins honouring and kind treatment of women, and spending on them? 

Secondly: 

With regard to the changes in these rights throughout the ages, the basic principles have not changed, but with regard to the application of these principles, there can be no doubt that during the golden age of Islam, the Muslims applied the sharee’ah (Islamic law) of their Lord more, and the rulings of this sharee’ah include honouring one’s mother and treating one’s wife, daughter, sister and women in general in a kind manner. The weaker religious commitment grew, the more these rights were neglected, but until the Day of Resurrection there will continue to be a group who adheres to their religion and applies the sharee’ah (laws) of their Lord. These are the people who honour women the most and grant them their rights. 

Despite the weakness of religious commitment among many Muslims nowadays, women still enjoy a high status, whether as daughters, wives or sisters, whilst we acknowledge that there are shortcomings, wrongdoing and neglect of women’s rights among some people, but each one will be answerable for himself.