Our social:

Post from category:

Quranic And Hadith References : Livlihood Of Women

Who is responsible for livelihood of women?
Legal period and payment (Iddah and Mahr).
Surah An-Nisa Chapter 4 Verse 34
Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them, guard. But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.

Surah At-Talaq, Chapter 65 Verse 1
O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands’] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

Surah At-Talaq, Chapter 65 Verse 4
And those who no longer expect menstruation among your women – if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah – He will make for him of his matter ease.

Surah At-Talaq, Chapter 65 Verse 6
Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in an acceptable way; but if you are in discord, then there may breastfeed for the father another woman.

How women should come out to earn livelihood?
Surah An-Noor, Chapter 24, Verse 30
Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.

Surah An-Noor, Chapter 24, Verse 31
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

Surah Al-Ahzab, Chapter 33 Verse 32
O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.

Surah Al-Ahzab, Chapter 33 Verse 59
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.

Surah An-Nisa, Chapter 4, Verse 27 & 28Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.
And Allah wants to lighten for you [your difficulties], and mankind was created weak.

Surah Al-Maeda, Chapter 5, Verse 5
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.

What ruling for adultery and lewdness?
Surah An-Nisa Chapter 4 Verse 15
Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way.

Surah An-Noor, Chapter 24 Verse 2
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment.

Punishment for adulterer in the light of Hadiths
Narrated Abu Huraira: A man from Bani Aslam came to Allah’s Apostle while he was in the mosque and called (the Prophet ) saying, “O Allah’s Apostle! I have committed illegal sexual intercourse.” On that the Prophet turned his face from him to the other side, whereupon the man moved to the side towards which the Prophet had turned his face, and said, “O Allah’s Apostle! I have committed illegal sexual intercourse.” The Prophet turned his face (from him) to the other side whereupon the man moved to the side towards which the Prophet had turned his face, and repeated his statement. The Prophet turned his face (from him) to the other side again. The man moved again (and repeated his statement) for the fourth time. So when the man had given witness four times against himself, the Prophet called him and said, “Are you insane?” He replied, “No.” The Prophet then said (to his companions), “Go and stone him to death.” The man was a married one. Jabir bin ‘Abdullah Al-Ansari said: I was one of those who stoned him. We stoned him at the Musalla (‘Id praying place) in Medina. When the stones hit him with their sharp edges, he fled, but we caught him at Al-Harra and stoned him till he died. (Book #63, Hadith #196)

Narrated ‘Abdullah bin ‘Umar: The Jews came to Allah’s Apostle and told him that a man and a woman from amongst them had committed illegal sexual intercourse. Allah’s Apostle said to them, “What do you find in the torah (old Testament) about the legal punishment of Ar-Rajm (stoning)?” They replied, (But) we announce their crime and lash them.” Abdullah bin Salam said, “You are telling a lie; torah contains the order of Rajm.” They brought and opened the torah and one of them solaced his hand on the Verse of Rajm and read the verses preceding and following it. Abdullah bin Salam said to him, “Lift your hand.” When he lifted his hand, the Verse of Rajm was written there. They said, “Muhammad has told the truth; the torah has the Verse of Rajm. The Prophet then gave the order that both of them should be stoned to death. (‘Abdullah bin ‘Umar said, “I saw the man leaning over the woman to shelter her from the stones.” (Book #56, Hadith #829)

Waseem Anwar

A human being, who is not receptive to Natural Law, can not be made or forced to accept any fabricated or human-made law. Natural Law is the law of Allah (God) i.e. The Holy Quran supplemented by explanation and interpretation
(Sunnah and Hadiths) of His beloved Prophet Muhammad (PBUH). How is it possible that a human who does not follow the sending of Allah (God) will follow fabricated or human-made law? We need more fabricated and human-made laws when we deviate from Natural Law.

What Is The Meaning Of Kafir, Munafiq And Zindiq

The religious teachings revealed by Islam are the teachings that are written in the books of the scholars of Ahl as-Sunna [1]. A person becomes a kafir (disbeliever) if he does not believe, among the teachings of iman [2] and the Sharia [3] that have been reported by the scholars of Ahl as-Sunna, even one of the nasses (ayats [4] or hadiths [5]) with explicit meaning. If he keeps his disbelief secret, he is called a munafiq. If not only he keeps it secret but also he tries to deceive Muslims by passing himself off as a Muslim, he is called a zindiq. If he makes ta’wil (to interpret) of the nasses with explicit meaning without knowing, that is, gives wrong meaning to them and believes wrongly, he again becomes a disbeliever and is called a mulhid.

If he believes wrongly by making ta’wil of the nasses with inexplicit meaning, he does not become a disbeliever but, because he has departed from the right path of the Ahl as-Sunna, will go to Hell. Since he believes in the nasses with explicit meaning, he will not remain in Hell eternally but will be taken into Paradise. Such people are called ahl al-bid’a or heretical groups. There are seventy-two heretical groups. None of their ’ibadat (worship) is acceptable. Muslims whose faith is correct are called Ahl as-Sunnat wa ’l-Jama’a or Sunnis. In relation to ’ibadat, the Sunnis belong to four different Madhhabs [6]. Those who follow one of these madhhabs acknowledge that the followers of the other three also belong to Ahl as-Sunna, and they love one another. He who does not belong to Ahl as-Sunna is either a disbeliever or a man of bid’a.”

[1] Ahl as-Sunna (wa’l-Jama’a): the true pious Muslims who follow as-Sahabat al-kiram. These are called Sunni Muslims. A Sunni Muslim adapts himself to one of the four Madhhabs. These madhhabs are Hanafi, Maliki, Shafi’i and Hanbali.
[2] iman: faith, belief, beliefs of Islam; kalam, i’tiqad.
[3] Shari’at: (pl. of Shari’a) i) rules and commandments as a whole of the religion. ii) religion.
[4] ayat: a verse of al-Qur’an al-kerim; al-ayat al-kerima.
[5] hadith (sherif): i) a saying of the Prophet (’alaihi ’s-salam); al-Hadith ash-sherif: all the hadiths as a whole; ii) ’ilm al-hadith; iii) Books of the hadith ash-sherif. iv) Al-hadith al-qudsi, as-sahih, al-hasan: kinds of hadiths (for which, see Endless Bliss, II).
[6] Madhhab: all of what a profound ’alim of (especially) Fiqh (usually one of the four —Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of the two, namely Ash-ari, Maturidi) communicated.

Follow These Properly And You Will Be Capable Of Increasing The Goodness And Wisdom Of All People

MUSLIMS believe that Surat Al-Israa’ was revealed to Prophet Muhammad (peace and blessings be upon him) in Makkah after his Night Journey from Makkah to Jerusalem.

In this surah, Allah mentions some basic commitments of Muslims. Without fulfilling these commitments, no individual or group can succeed. Muslims have to live by these values and should invite humanity to these principles.

These principles are not limited to one race, tribe, or group; they are universal in their scope and application. These are also called the hikmah or the teachings of wisdom. If followed properly, they are capable of increasing the goodness and wisdom of all people.

These principles are as follows:

1. To worship Allah alone
“And your Lord has decreed that you worship none but Him.” (Qur’an, 17:23)

This means to recognize Allah as the ultimate reality and to recognize Allah as the Lord, to worship Him with all sincerity and to submit to Him in every aspect of life. A Muslim’s life is nothing but total commitment to Allah.

We are not only monotheists but we are also theocentric people. Allah is the center of our life and He is our total and ultimate concern.

2. To be respectful and kind to parents
“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 honor. 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.” (Qur’an, 17:23-24)

This is to acknowledge the compassion and kindness of parents, to be grateful to them, and to do one’s utmost to reciprocate that love and compassion. Filial piety and devotion is the second most important commitment of Muslims. Respect and kindness to parents is not just a social duty for us; it is our religious duty and obligation.

3. To be good to relatives, to the poor, and to travelers
“…And give to the kinsman his due and to the Miskin (poor) and to the wayfarer.” (Qur’an, 17:26)

This is to remember that we are interconnected in this world. Our responsibilities are not only towards ourselves and our immediate families but also to other relatives and to the society at large.

We are all in need of each other and we are all fellow travelers in this path of life. We must see what we can do for others. Muslims must live a socially responsible life. Social responsibility begins with the family and other relatives and it includes all those who are in need.

4. To be careful with money and not waste resources
“…But spend not wastefully (your wealth) in the manner of a spendthrift (Tafsir At-Tabari). Verily, the spendthrifts are brothers of the Shayatin (devils), and the Shaitan (Devil-Satan) is ever ungrateful to his Lord. And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty. Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.” (Qur’an, 17:26-27, 29-30)

One should be neither too tight with one’s money nor too loose with it. Extravagance is not right, but also one should not become stingy and miserly. A Muslim is committed to a balanced lifestyle.

Money should be earned in halal (lawful) ways and it should be spent in the right manner. This principle can be applied to all resources that Allah has given us. Wise and conscientious use of resources is a very important commitment of Muslims.

5. To take good care of children
“And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.” (Qur’an, 17:31)

As we recognize the rights of the parents, we should also recognize the rights of children. Our children are our future. We must see that we raise healthy, intelligent, and morally responsible children. Our commitment should be to raise them in a safe and healthy environment. We must protect their life as well as their spirit and mind, their morals and manners.

6. To steer clear of adultery and illicit relations
“…And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to Hell unless Allah forgives him).” (Qur’an, 17:32)

Sexual perversions bring the greatest harm to individuals and societies. Observing the proper rules in this matter leads to health, happiness, and a good, moral society. Muslims are committed to a pure, clean, and socially responsible lifestyle.

Islam teaches that one should not come even close to adultery or fornication. This means proper dress codes for males and females, proper behavior in mixed societies, and proper control on social relations and entertainment.

7. To respect every life and not to kill anyone unless in the pursuit of justic
“…And do not kill anyone whose killing Allah has forbidden, except for a just cause.” (Qur’an, 17:33)

This means that one should recognize the sanctity of all life and should not do anything that may jeopardize life. One should avoid aggression and violence because these things lead to murder. Every Muslim must be committed to peaceful ways. Conflicts should be resolved through dialogue and negotiations, not by killings and murders. However, justice must be maintained, because just punishment brings safety and protects life.

8. To take care of the orphans
“…And come not near to the orphan’s property except to improve it, until he attains the age of full strength.” (Qur’an, 17:34)

Orphans and all those who are vulnerable must be taken care of. Their rights must be recognized and they should be protected from all harm. A Muslim must be deeply committed to the care of the young, poor, infirm, and handicapped. Kindness and compassion is the basic commitment of a Muslim. It includes everyone and includes even the animals.

9. To fulfill promises and commitments

“And fulfil (every) covenant. Verily, the covenant will be questioned about.” (Qur’an, 17:34)

Promises and contracts are an important part of human life and human civilization. When promises are not kept, people lose trust in each other and the whole society becomes weak. Muslims must be true to their words. Our commitment must be to speak the truth and to be honest and when we make a pledge we must do our best to fulfill our pledges.

10. To be honest in business dealings
“…And give full measure when you measure, and weigh with a balance that is straight: that is good (advantageous) and better in the end.” (Qur’an, 17:35)

Honest business brings progress, success, and blessings. All businesses, whether commercial, social, or political must be done with a sense of justice and fairness. A Muslim is committed to fair dealing in everything and with everyone. Dealing with a Muslim means dealing with full confidence. A Muslim businessman should be the most truthful businessman. A Muslim worker should be the most honest worker. A Muslim in any profession should bring honor to that profession.

11. To act upon knowledge and not follow hearsay or act on half-truths”
…And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allah).” (Qur’an, 17:36)

Information agencies, the media, have a great responsibility. A lot of injustice is done when misinformation is given or information is misused. Muslims should be committed to the truth in information. They should promote truthful and honest reporting about everyone, including their enemies. A report coming from a Muslim source should be the most trustworthy report. In a similar way, Muslims should be extremely careful with their actions and reactions. They should not react against everyone without proper evidence.

12. To be humble and have no arrogance
“…And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.” (Qur’an, 17:37)

Moderation and balance is the best thing in one’s behavior as well as in one’s attitude toward others. A Muslim is a dignified person, but he or she is humble. A Muslim is not boastful, arrogant, or vainglorious. A Muslim thanks Allah for all His gifts. For everything, the ultimate praise is for Allah and the real glory belongs to Allah.

These are the basic commitments of Muslims as individuals and as people. These are the principles of wisdom and the universal values of Islam. When they are followed, they bring justice, peace, and happiness in this world and they will indeed bring success and salvation in the Hereafter. Let us all try to make these our real commitments.

Hajj for Women: the Do’s and Don’ts

THE spirit of Haj is turning to Allah wholeheartedly in humble and passionate yearning and ardent love and devotion. This spirit should rule the hearts of all pilgrims at all times, regardless of gender differences.

Men and women during Haj also share equally in the various dos and don’ts. Both must refrain from all forms of intimate sexual contact with spouses. They also must shun all vain talks, wrangling, and quarrels.

Likewise, both males and females must absolutely avoid using any kind of perfumes or scents, clipping nails, removing, plucking, trimming or shaving of hair, etc.

It is, however, permissible for both males and females during ihram to bathe or take showers or wash.

Likewise, they are permitted to use ordinary shampoos, soaps or creams, lotions, etc. so long as these are not scented.

Specific issues or regulations that concern women exclusively during Haj can be listed as follows:

Unlike men, women are allowed to wear their normal clothes regardless of whether they are sewn or not. There are no restrictions whatsoever on the kind of clothes they can wear during the state of ihram so long as they are not dyed in saffron or scented. Thus it is permissible for them to wear even clothes with colors or designs; although women pilgrims may do well in keeping it simple and avoid attractive designs and colors. After all, it should be noted, the hallmark of Haj is simplicity and humility before the Creator.

Women, again as opposed to men, are also allowed to wear shoes, slippers or sandals as they choose.

Women, however, are not allowed to wear either face-veils or hand-gloves during ihram; they must not cover their faces while in a state of ihram.

Women who are menstruating should assume ihram after a bath and recite Talbiyah and engage in dhikr and dua. However, they must not offer Prayer.

Menstruating women can perform all of the rituals of Haj with the sole exception of Tawaf (going around the Kabah). As far as performing Tawaf is concerned, they should postpone it until such time that they are free from menses and have cleaned themselves through ghusl (bathing).

If, however, because of special circumstances beyond their control, they find themselves unable to stay in Makkah (for instance, they have no choice but to leave with the group because of inability to change or reschedule travel plans), then they are allowed to perform Tawaf while still menstruating after cleaning themselves and wearing pads, etc.

The above ruling is given by Imam Ibn Taymiyyah. It has been based on a valid principle of Islamic jurisprudence which states that any condition — upon which the validity of a certain act of worship is dependent — can be waived if a person cannot fulfill the same; and the act of worship thus performed will be considered as valid without it. An example for this is covering oneself during Prayer. Thus if a person finds himself unable to cover his awrah (what must be covered) because he could not find anything to wear, then he must still pray without covering himself and his prayer will still be considered as valid, although in ordinary circumstances such a Prayer will be considered as null and void.

The same rule applies to a menstruating woman who must leave Makkah because of special circumstances beyond her control. The normal condition of cleansing from menses for the validity of Tawaf is waived in her case, and her Haj will be considered as perfectly valid.

Finally, rules for women are relatively more relaxed in regards to throwing pebbles at the Jamrat in Mina (stone pillars). Thus women, as well as those who are weak and elderly, are allowed to leave Muzdalifah early before Fajr in order to perform the rite of throwing pebbles before the crowd arrives in Mina.

In conclusion, I must point out that while it is important to pay due attention to the formal aspects of Haj, one must never lose sight of the inner dimensions of Haj.

Wisdom Behind Shaving the Head During Haj

The wisdom is that by shaving off one’s hair, one demonstrates one’s sincerity and humility to Almighty Allah without caring for one’s physical appearance.

This practice of shaving or clipping the hair is affirmed by the Qur’an, the Sunnah of the Prophet, and the consensus of the Muslim scholars.

Almighty Allah says: “Indeed Allah shall fulfill the true vision which He showed to His Messenger (peace be upon him) [ i.e. the Prophet saw a dream that he has entered Makkah along with his Companions, having their (head) hair shaved and cut short] in very truth…” (48:27)

Both Al-Bukhari and Muslim quote the Prophet (peace be upon him) as saying, “May Allah bless those who shaved (their head during Haj).” The Companions asked, “O Messenger of Allah, what about those who cut their hair short?” Thereupon the Prophet (peace be upon him) said, “May Allah bless those who shaved.” They repeated their question the third time, and again the Prophet said, “May Allah bless those who shaved.” When they asked him for the fourth time, “O Messenger of Allah, what about those who clip their hair short?” He said, “And (may Allah bless) those who clip their hair short.”

Shaving here means removing hair of the head with a razor, etc., or plucking them out. It suffices, however, to remove only as many as three hair. And cutting the hair short means cutting the length of one fingertip of the head’s hair.

However, the issue of which one is obligatory, between shaving or cutting hair short, is controversial among jurists. Most scholars hold that shaving or cutting the hair short is obligatory, and one failing to do so is to slaughter an animal in order to atone for this omission.

According to the Shafi’i school, it is an integral part of Haj.