Articles

Women`s Rights
Author : Dr. Ibrahim Ejjo
Date Added : 16-10-2022

 

 

All perfect praise be to Allah the Lord of the Worlds. May Allah`s peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

Unlike any pre-Islamic or post-Islamic legislation, Islam has given women a great deal of attention. It has been the beginning of the turning point for women. Rather, it is the actual turning point. In pre-Islamic times, women were given no consideration whatsoever: They were buried alive, deprived, enslaved, humiliated, and degraded. The attention Islam has given to women emanates from realizing their significant role in educating and upbringing future generations since the mother is a school. 

 

However, the enemies of Islam seize every opportunity to corrupt women. They do this in cold blood through pretending to cry for women and their rights; as if these are lost or wasted. They incite women against the religion of Allah under the pretext of reform, but Allah knows their evil intentions. They want Muslim women to abandon their modesty and get off their chastity. They launch slogans for women and give them hope for freedom and happiness. This is in a bid to entrap Muslims and destroy their last fortress. Had they been fair-No way they are-they would have recognized what Islam, compared to any other legislation, has achieved for women. Islam has guaranteed her full humanity at the time when the philosophers and the rational people were arguing whether women are human beings or not? Do they have souls? If they have souls, then are they human or animal? This is at a time when women were looked at as an extra burden and were inherited as if they were property.

 

Islam came to decide that women are equal to men in being created from a single person and having the same fate. Allah Says {What means}: "O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;-" [An-Nisa`/1]. He also Says (What means): "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you." [Al-Hujurat/13].

 

Women and men come from the same origin and have the same fate before Almighty Allah. Men and women are the two halves of humanity and the same soul. The Prophet Mohammad (PBUH) has spoken the truth when he said: "Women are counterpart of men or women are of the same nature as men." [Transmitted by Abu Dawood].

 

In principle, this equality doesn`t mean that women are like men in all aspects since assuming this ignores human nature and changes the nature of things. Of course, the male isn`t similar to the female in terms of nature, creation, and function. Almighty Allah has given men physical strength to work and seek provisions while women are kind and compassionate to raise their children to be pious and righteous. In this regard, a poet once said {What means}: "The hand that rocks the cradle rules the world."

This difference doesn`t mean preferring women over men or vice versa. Rather, men and women are like day and night; they differ but each complements the other.

 

Life can`t be endured if it is only daytime or nighttime and the same goes for men and women. From an Islamic angle, women`s blood, honour, property, and dignity are inviolable. Allah has spoken the truth when He said: "And women shall have rights similar to the rights against them," {Al-Baqarah,228}. This verse indicates that women and men are peers in terms of rights and obligations, but not Qiwama (men are the protectors and maintainers of women). Necessity dictates that men have the Qiwama over women for there has to be a caretaker for every household. Allah Says (What means): "If there were, in the heavens and the earth, other gods besides God, there would have been confusion in both! but glory to God, the Lord of the Throne: (High is He) above what they attribute to Him!" [Al-Anbiyaa`/22]. He The Exalted Adds: "behold, each god would have taken away what he had created, and some would have lorded it over others!" [Al-Mu`minon/ 91]. Accordingly, reason and logic dictate that the man is more capable of shouldering this responsibility because he can handle things without emotional excitement. Man`s nature and ability to endure makes him more fit for Qiwama.

 

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

Is it permissible to sleep before the time of the Fajr prayer begins, with the intention of waking up shortly afterward?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is permissible for a Muslim to sleep before the time of the Fajr prayer begins, intending to wake up and perform the prayer, by setting an alarm or asking someone to wake him. What is to be avoided is that a person sleeps while he predominantly assumes that he will not wake up for the prayer.
If he does not wake up until the time of the prayer has ended, he must make it up. It is recommended that he hasten to make it up as soon as he wakes, and likewise recommended that he make up its sunnah along with it.
It is stated in al-Majmūʿ by Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him): “Whoever was obliged to pray and did not pray until the time passed must make it up, because of the saying of the Prophet (peace and blessings be upon him): ‘Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.’ It is recommended that he make it up immediately, because of the ḥadīth we have mentioned. If he delays it, that is permissible, because it is reported that the Prophet (peace and blessings be upon him) missed the Fajr prayer and did not pray it until he had left the valley. Had it been required immediately, he would not have delayed it. Abū Is-ḥāq said: If he left it without a valid Sharia excuse, he must make it up immediately, because he was negligent in delaying it.”
It is therefore the duty of every Muslim to keep the prayer in its proper time, seeking help from Allah the Exalted and striving against the self to do so. And Allah Almighty knows best.

What is the ruling of Islamic Law on continuity (muwalah) in the ritual bath?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Continuity (muwālāh) means washing each part of the body immediately after the previous one, without leaving a gap long enough for the first part to dry before the second is washed. According to the Shāfiʿī school, continuity is a recommended act (sunnah) in both the ritual bath (ghusl) and ablution (wuḍūʾ) — it is not obligatory.
It is stated in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj: "Likewise, continuity in the ritual bath is recommended, just as it is in ablution."
Accordingly, continuity in the ritual bath is a sunnah. And Allah the Almighty knows best.

I hired a private tutor for my son through an academy that sends teachers [to families] and takes a percentage [of their pay]. At the start of the [new] school year, I arranged directly with that same teacher, without the academy's knowledge. What is the ruling on this?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ruling on this matter depends on knowing the specific terms of the agreement and contract concluded with the academy. If the agreement stipulates that no arrangement may be made with any of the students except through the academy itself, then it is not permissible for you to breach the terms of this contract, based on the words of our master, the Messenger of Allah ﷺ: "Muslims are bound by their conditions." (Related by al-Bukhārī)
However, if the agreement pertains only to teaching a specific subject, and the agreement concludes once that subject is finished, then there is no objection to arranging with the teacher to teach other subjects after the contract period has ended, outside of the academy.
Whatever the case maybe, the teacher must uphold the terms of his contract with the academy. And Allah, the Exalted, knows best.

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.