Can a Muslim woman enter into politics?

Question:

Is it lawful for woman to enter the domain of political and parliamentary life?  Is she allowed to vote to choose a certain ruler?

Answer:

Within the framework of the Islamic law, it is quite possible for women to involve in political and/or parliamentary lives.  She is also free to vote for the political ruler of her choice.  Abdurrahman ibn `Awf consulted with women in their rooms when he was charged of choosing `Uthman or Ali as the third caliphate the death of Omar.

http://worldreminder.com/Q-A-ABOUT-ISLAM/The-first-group/Chapter-7-Family-and-Women-Affairs

*You'll have to scroll to questions 109 and 110*

Are wives only used for sex?

Question:

Dear scholars, As-salamu `alaykum. "Only two things are obligatory upon the woman; keeping herself ready and prepared [sexually] for her husband and staying in his house" (Commentary on the Forty Hadith of an-Nawawi by Jamaal al Din Zarabozo, p. 18). My question is, does she have to be ready at any cost? Does she have any excuse and if so what are the excuses? What’s obligatory on us from their side? Jazakum Allah khayran.

Answer:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake. May Allah reward you abundantly for your interest in knowing the teachings of your religion, Islam.
Islam cares for establishing a loving relation between a man and his wife. It calls upon both parties to have mutual love, respect, and care. This applies to all aspects of their life: social, intellectual, intimate, and so on.

Moreover, Islam pays great attention to the intimate aspect of the husband-wife relationship. Sexual fulfillment can never be detached or separated from an attitude of mutual respect, love, and emotional attachment.

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

To look at husband-wife relations in this way is at best crude and unfair, if not totally incorrect. According to the Qur’an, the purpose of marriage is to attain sukun (tranquility and peace; see for instance verses 30:21; 7:189), which can never be achieved through impulsive sexual fulfillment unless it is accompanied by mutual love, affection, caring, and sharing, which are all part and parcel of a fulfilling and productive marriage relationship. Islam, as we know it holistically from the sources, is a balanced way of looking at things. Sexual fulfillment can never be detached or separated from an attitude of mutual respect, love, and emotional attachment, otherwise it can hardly be distinguished from the behavior of brutes. Mind you, the Prophet (peace and blessings be upon him) warned couples against hopping into beds like birds without proper foreplay and preparation, which includes showing affection and tender care.

 

Now coming to mutual obligations of spouses, it is lucidly and beautifully expressed in the following verses: (And cohabit with them on terms of utmost decency and fairness) (An-Nisa’ 4: 19); (And they (women) have rights similar to those of men in fairness) (Al-Baqarah 2: 228). In light of these, it is only reasonable to assume that a husband must set an example of fairness and compassion in dealing with his wife. The Prophet (peace and blessings be upon him) was especially known for his compassionate treatment of his family. He was extremely caring and gentle with them; he enjoyed their company, and he said that it was one of the best things that he cherished in this world. He also told the faithful that the best thing for a believer to reckon in this world was the companionship of a righteous wife. In keeping with the spirit of such teachings, it is wrong for anyone to reduce woman to the position of an object for sexual gratifications.

 

In Islam, man and woman in general, as well as husband and wife in particular, are equal partners; just as a husband has needs to which a wife is expected to be responsive, a wife also has needs to which a husband should be responsive. To be successful, marriage must be based on mutual reciprocity and consensual relationship. We know that the Prophet (peace and blessings be upon him) was in the habit of drinking from the same cup with his wife, thus placing his lips in the same spot where she placed hers. He would take a bite of food and then she would take another bite. It is this Prophetic attitude of mutual respect, affection, and companionship that should serve as a role model for all the married couples in Islam. If, on the other hand, we were to approach marriage purely in literalistic, legal terms, detached as it is from the holistic perspective of Islamic ethics and morality, we end up pitting husband and wife against one another; this will ultimately end up creating discord and disharmony rather than harmony and love which, according to the Qur’an, is the spirit and soul pervading a healthy marriage relationship.

 

http://www.onislam.net/english/ask-the-scholar/family/intimate-relations/170852-should-wife-never-refuse-husbands-bed.html

Does a husband have the right to beat his wife?

Question:

As-salamu `alaykum. Dear brothers and sisters, I'm a practicing Muslim lady; I dedicate my all free time in learning religion trying to understand it better and share knowledge with others. I'm a married woman, full covered, living within laws. I can say this makes us real problems in our marriage. I'm giving my best to be kind with his mother and father but it seems they are worse every day. They always have some caprices; they affect our every decision; they enter our bedroom without knocking, messing in my cooking, cleaning, and all aspects of life. One time, I couldn't stand anymore, and I complained to my husband. I said your mom did that and that, can you ask her to have little more consideration? My husband got so angry and hit me. It wasn't painful, but I felt humiliated. I can say it was painful for my personality. I went to another room crying and after some time he came and said it was necessary, I need to learn my limits. My husband finished Islamic university in Cairo but I think this time his knowledge in Islam failed. I believe this wasn't a reason for hitting me. Can you, please, tell me reasons where it is approved for my husband to hit me? I would like to hear some examples. I know there need be first dialogue and separation and at the end hitting. But, which situations lead to hitting? When can dialogue fail?


Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister, thank you for trusting us and for your question. First we implore Allah Almighty to relieve your suffering and grant you ease in all your matters. 
 
As for you problem, you are advised to be kind to your husband's parents. In case of wrongdoings, you could point out your view kindly and wisely. Beating one's spouse is contrary to the Sunnah of the Prophet (peace and blessings be upon him).

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states,

Hitting one’s spouse is contrary to the Sunnah or the example of the Prophet (peace and blessings be upon him). His beloved wife `A’sihah was narrated to have said, “The Prophet never hit anyone, a male or female, a servant or anyone else, for that matter.”

The Prophet himself was also narrated to have said, “The best of you is the one who is best to his wife, and I am the best of you to my wives.” (Sunan Ibn Majah from Ibn 'Abbas)

Although you should respect your husband’s parents as you would respect your own parents, and treat them kindly, you are not to justify the wrong they do. You have the right to point it out to them. However, you should do it gently and never put them down.

You need to be creative; ask yourself: is there a gentler way of dealing with the issue without creating ill-feeling and malice?

Allah Almighty knows best.

http://www.onislam.net/english/ask-the-scholar/family/marital-relationships/460928-does-my-husband-have-right-to-beat-me.html

How does Islam view a woman's testimony?

Question:

Respected scholars, as-salamu `alaykum. Does Islam regard the testimony of women as half of a man's just in cases of transactions or in every case? Who are the scholars that maintain the first view? What is the evidence of those scholars saying that her testimony is not accepted in cases of murder and adultery? Jazakum Allahu khayran.

Answer:

Wa `alaykum as-salam wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister, first of all, we would like to say that we are impressed by your question, which emanates from a thoughtful heart. May Almighty Allah help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the Hereafter, amen.

In Islam, woman is not considered as an inferior gender and most Qur'anic references to testimony do not make any reference to gender. Some references fully equate the testimony of males and females. No reference is made to the inferiority or superiority of one gender's witness or the other's.

In his response to your question, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, states,

The word shahadah in its various forms has occurred in the Qur'an about 156 times. There is only one case (Al-Baqarah 2:282) where there is a reference to gender. Apart from this one reference, there is no other place where the issue of gender is brought in the context of testimony. According to the Qur'an, it does not make any difference whether the person testifying is a male or female; the only objective is to ascertain accuracy and to establish justice and fairness. In one place in the Qur'an, there is an explicit reference that equates the testimonies of the male and female (See Surat An-Nur 24:6-9).

Only in the context of business transactions and loan contracts, it is mentioned that if two men are not available for testimony, then one man and two women are to be provided for that particular purpose (See Surat Al-Baqarah 2:282). The reason is not because of gender; it is given in the Qur'anic verse: If one errs, the other may remind her. Some scholars have suggested that this was due to the fact that most women in the past and even now were not involved in the intricate business dealings. So the Qur'an accepted their testimony, but to insure justice indicated that there should be two.

It is also important to note that the Shari`ah emphasizes that we follow the law exactly in the matters of worship; in economic dealings, however, the issue of justice is the main factor. If a judge sees that there is a woman who is very qualified and has good understanding of business transactions, the judge may consider her testimony equal to the testimony of a man. This will not be against the teachings of the Qur'an.
 

 http://www.onislam.net/english/ask-the-scholar/shariah-based-systems/judiciary-and-police-systems/176429.html?Police_Systems=

Can women travel alone?

Question:

What is Islamic view on women traveling alone? Is having a mahram ( a close male relative or husband) a prerequisite even if the woman can take care of herself and take necessary precautions? I am planning to attend an Islamic program in New York for weeks but couldn't find a mahram or even a sister to come along. I have made the necessary arrangements with the organizer to even fetch me from the airport. My parents don't allow because I will be a way for more than days and without a mahram. Could I still attend the program without my parent's blessings? By the way, I'm yrs old.

Answer:

If you have a genuine reason to travel, then you are allowed to travel without a mahram—provided that you have taken all the necessary precautions for your safety and security during the course of your journey. This can be done by making prior arrangements for a safe journey to and from the airport as well as for your stay with trusted Muslim friends or in a hotel under the guidance of the organizers of the conference. I assume that the conference you are attending is being organized by a reputable Muslim organization; if not, at least by a reputable organization or institution with integrity and acceptable ethical and moral standards.

Islamic laws are not whimsical dictates of a tyrannical master who is simply testing the obedience of his slaves; rather they are the orders of Allah who is All-Wise and All-Knowing; His orders have tangible purposes and objectives that are discernible for all rational minds. The Prophet’s interdict against a woman’s travel without a mahram is primarily intended to ensure that a woman’s honor, dignity and reputation are fully protected. This is why he is also reported to have made the following statement in the early years of his mission in Makkah, “I will continue to struggle with this mission until a woman can travel (all by herself freely) without any fear for her safety!” It is, therefore, only reasonable for us to assume that the Prophet, peace be upon him, while forbidding women from undertaking a journey of three days without a mahram, had in mind the perils of the journey in the wide expanse of the desert where there was no semblance of law and order; where in fact for all practical purposes it was the the predatory tribal life-style that prevailed before Islam established law and order.

It is also for this reason that we find Aishah, the beloved wife of the Prophet, peace be upon him, who while being fully aware of the above Prophetic interdict, replied when someone asked her, 'can a woman travel without a marham?': “Can everyone find a mahram always?” in other words, if a woman needs to travel, she can do so if she can be reasonably assured of her safety and protection. We also read that Imam Shafi’s mother traveled from Ghazza to Makkah carrying the Imam who was still a toddler at the time in her own arms in a safe company. It is for these reasons that we find that a number of eminent scholars from both the Maliki and Shafi schools have ruled that a woman can travel without a mahram as long as she can find a safe company.

Today in counties where law and order prevail we can be reasonably assured of a woman’s safety and security especially in airplanes and public transportation networks. As some scholars have rightly pointed out that these conditions are vastly superior in terms of safety and security than the perilous and unpredictable conditions of a remote desert especially in the bygone past.

So I do not find anything wrong for you to undertaking this journey if you have to; nor do I think that your parents should be particularly concerned about your safety in this case. Perhaps you should have a free and frank discussion with them on this matter; you should also give them the details of your booking and relevant travel details as well as your contacts in the city of your destination, including your stay/hotel arrangements, etc. May Allah grant us all rectitude in speech and action-aameen.

http://askthescholar.com/AskTheScholar2.aspx?q=332

Can a woman go to another country for education without a mahram?

Question:

Can a woman go to another Muslim country for education without a Mahram...She already made a mistake by going and now she is in her final year and realized that what she is doing is wrong. Allhumdulillah...but her dad is really pushing her to go. and he is very sad as she has refused to continue studies without a mahram..She is confused and dosen't know what to do.

Answer:

A woman may travel for the purpose you have mentioned as long as she has taken all the necessary safeguards to protect her religion and honor. This is the sound ruling of many scholars of the past and the present-including 'A'ishah, the mother of the believers, and the beloved wife of the Prophet (peace be upon him). According to them, the Prophet's interdict against woman's travel without a mahram was because of his fear for her safety.
Therefore, there is no need for us to make this religion so rigid in order to restrict the movement of women.


http://askthescholar.com/question-details.aspx?qstID=6011

Can women be rulers in Islam?

This was my question that I forwarded.

Question:

Salaam dear scholars, I understand that women have special duties, but if they are taken care of or something like it, can she be the ruler of a state? I've read biographies of some Muslim women who ruled places like India and Morocco. Thanks

Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Thank you brother Ali for your good question.

In fact, I wonder why some people still imagine that Muslim women face unnecessary restrictions or discrimination in Islam. Though women’s position in Islam is unique, unprecedented, and highly appreciated, some writers, mostly from the West, attempt to cast doubts over it. Among the points that seem to be controversial and debatable in this regard is women’s eligibility for leadership and holding pubic positions in Muslim communities. To fully perceive Islam’s stance on this significant issue, let’s consider the following essential points:
 
1. Men and Women: Equal, Not Identical
In fact, both women and men are equal in Islam. So, Islamic Shari`ah never discriminate between people, men and women. Women enjoy as equal rights as men. Prophet Muhammad (peace be upon him) said in a hadith, "Women are men’s counterparts" (Abu Dawud, Sunan, hadith no. 236)

Also, the Quran unequivocally emphasizes that men and women are equal: (O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.) (Al-Hujurat 49: 13)

In his well-reputed book, Islam in Focus, Hammudah Abdalati Abd Alati says,

The rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical with them. Equality and sameness are two quite different things. This difference is understandable because man and woman are not identical but they are created equals. With this distinction in mind, there is no problem. It is almost impossible to find two identical men or women.

 

This distinction between equality and sameness is of paramount importance. Equality is desirable, just, fair; but sameness is not. People are not created identical but they are created equals. With this distinction in mind, there is no room to imagine that woman is inferior to man. There is no ground to assume that she is less important than he just because her rights are not identically the same as his. Had her status been identical with his, she would have been simply a duplicate of him, which she is not. The fact that Islam gives her equal rights - but not identical - shows that it takes her into due consideration, acknowledges her, and recognizes her independent personality.

Following are some manifestations of equality between men and women in Islam:

a) Both women and men are equally addressed by religious ordinances of Shari`ah such as prayer, fasting, hajj, zakah, decency, etc. For instance, we read in the Quran, (Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. And tell the believing women to lower their gaze and be modest.) (An-Nur 24: 30-31)

b) Both men and women are Islamically encouraged to pursue education. Prophet Muhammad (peace be on him) said, “Seeking knowledge is a duty of every Muslim.” In another version of the same hadith, it is said, “…on every Muslim, male and female”.

c) Both men and women have the equal right to participate in the public life. History bears witness that Muslim women, throughout centuries, used to participate in different aspects of the public life. They used to go out with the Muslim armies to nurse the wounded and prepare supplies. Women used to discuss rulers’ decisions as happened in the famous incident when a woman publically objected to `Umar ibn Al-Khattab’s proposal to decrease dowries where the latter accepted the woman’s opinion and nullified his decision.

2. Leadership is Based on Qualifications


In Islam, eligibility for leadership is based on qualifications and skills. So, if a woman or a man possesses the sufficient qualifications to lead his or her community, company, institution, etc., then he or she should be the leader, the manager, or the head of the office. When it comes to running people’s affairs, Islam fully considers people’s pubic interests, which take precedence over individuals’ personal benefits. Therefore, qualifications and capabilities are the main requirements in choosing rulers and leaders. In this context, the well-known Maliki jurist, Shihab ad-Din al-Qarafi says,

In every post or authority, a priority should be given to the one who is the most capable to run it properly. In wars, for example, those who are more experienced in leading armies and fighting plans should take priority in leadership. In judiciary, those who are more aware of legal rulers and intelligent enough to deal with people’s complaints should be judges. Those who are more capable to take care of the orphans and their money should take the responsibility.

 

The Quran confirms this principle when narrating the story of prophet’s Shu`yab’s daughter who asked her father to hire Prophet Musa owing to his distinctive capabilities (power) and noble character (trustworthiness):

 (One of the two women said: O my father! Hire him! For the best (man) that thou canst hire is the strong, the trustworthy) (Al-Qasas 28: 26).


3. Context of the Hadith on Women’s Leadership

Some people misunderstand the hadith that Imam Al-Bukhari reports from Abu Bakrah that: "Allah provided me with considerable benefit during the battle of the camel with one word (or one statement). When news reached the prophet (peace be upon him) that the Persians had appointed Chosroe's daughter as their ruler, he said: ''A nation which placed its affairs in the hands of a woman shall never prosper!'' (Al-Bukhari, Al-Jami` as-Sahih, hadith no. 4425)
So, this hadith has a special meaning and an occasion that should be considered when interpreting and understanding its contextual connotation. That hadith signifies that the Prophet (peace be upon him) foretold his Companions that the Persian empire would come to an end.
Some people literally interpret and rely on the above hadith to say that a woman cannot be a leader. However, the fact is that there has never been unanimity on this matter among Muslim scholars, past and present.

From the earliest days of Muslim scholarship, even those jurists who implicitly accept the hadith above as containing some injunction have differed on the meaning of ''placing affairs in the hands of a woman''. While some prohibit women from all public duties, others hold the opposite view. Abu Hanifah, for instance, permits a woman to be a judge in matters in which her testimony is admissible. Ibn Jarir Al-Tabari, as Ibn Hajar reported in his Fat-h al-Bari, does not only support the unrestricted appointment of women to judgeship, he permitted also her appointment as Head of State. A similar view is reported from Imam Malik Ibn Anas and adopted by some Maliki jurists (although the popular view in the madhab, juristic shool, is contrary to this).

Given the above, it becomes evident that a qualified woman may be elected or appointed in any leading position in the Muslim community or state. She could be a head of a government, a university, a company, etc. A qualified woman can be a minister, an MP, a lecturer, a teacher, a doctor, community leader, etc. The position of the Caliph, which is non-existent nowadays, is debated by scholars owing to the tough responsibilities and heavy burdens that early Muslim caliphs used to shoulder, among which leading people in congregational prayers and delivering Friday sermons which are peculiar to men. However, many Muslim scholars see that a woman can hold any public position if she is well-qualified to. What matters, then, is promoting people’s public interests and adherence to the dictates of Shari`ah.

Hopefully, my reply meets your expectations.

Please keep in touch.
Wa salamu `alaykum.

http://www.onislam.net/english/ask-about-islam/society-and-family/status-of-women/450461-can-a

Is a woman's voice considered awrah?

Question:

Salam Shaykh I'm planning on having an assembly at my school. We're thinking about having a Qur'an recitation at the beginning of the assembly. It is an all girls school but there are some male staff members. Would it be appropriate for one of us to recite?

Answer:

There are some scholars who consider women's voice as awrah to be hidden and concealed; they are of the view that her voice may arouse lustful thoughts in men. However, this view has been rejected by the majority of scholars. It is simply unacceptable based on evidence of scripture and reason. The Qur'a and the Sunnah are replete with examples of women speaking to men and vice versa. The mothers of the faithful used to teach and lecture to men and women as is well known from the precedents of Aishah as well as others.

Furthermore, we learn from the authentic traditions that Prophet (peace be upon him) allowed girls to sing on a number of occasions, and he objected to those who condemned and disapproved of it on the Eid day. He attended a wedding reception where he heard the singing. As they saw him, they added the phrase, 'among us is a prophet who knows what happens tomorrow', upon hearing it, he told them, to cut out the phrase and continue singing as they were.

If girls are allowed to sing in a mixed gathering, then there is no reason to forbid them from reading the Qur'an, which is indeed an act of worship.

Having said this, it is important to point out that both women and women are required to observe the Islamic etiquettes and adhere to acceptable standards of interaction (between males and females) on all occasions, including avoiding expressions and mannerisms that arouse carnal desires and emotions.

http://askthescholar.com/question-details.aspx?qstID=13808

Can women go to funerals?

I can't remember if I have something like this. Too lazy, I'll check later.

Question:

As-salamu `alaykum. Is it permissible for Muslim women, including the widows, to attend funeral prayers and go to the cemetery for burial? Jazaka Allah Khayr.

Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother, we would like to thank you for your question and your apparent interest in the teachings of Islam regarding funerals.
 
As for your question, visiting graves for women is a debatable issue; while some scholars see that it is permissible, others prohibit it.

We are for the opinion of permitting it on the condition that a woman, as well as a man, abides by the Islamic guidelines and follows the Prophetic teachings related to the matter.

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states,

There is nothing wrong for the women to attend funeral prayers and go the cemetery as long as they abide by the Islamic guidelines.

It is notworthy that visiting graves for women and men had been prohibited in Islam in the early days. This was due to the fact that there were reasonable grounds for suspicion that the Arabs, newly converted to Islam and fresh from paganism, might associate the right to visit graves with grave worship rituals.

 

There was, however, no reasonable ground for such suspicions when the Islamic concept of tawhid (monotheism or oneness) of Allah became deeply entrenched in the Islamic consciousness. Accordingly, the Prophet (peace and blessings be upon him) lifted the above ban. He then went a step further by making grave visitations a recommended practice because of the associated benefits.

 

He said: “In the past I have forbidden you from visiting graves, but now you may do so, for it might remind you of the next world.” (Muslim from Buraydah from his father)

 

As the above statement of the Prophet (peace and blessings be upon him) is stated in general terms, scholars disagreed as to its precise interpretation;

 

One group thought that the permission was general to include both males and females, since the Prophet (peace and blessings be upon him) never indicated that the permission had been limited only to males.

 

A second group, however, said that women were excluded from the above permission and according to them women are forbidden to visit graves. They supported their view by another statement of the Prophet (peace and blessings be upon him), “Allah has cursed women who frequent graves for visitation.” (At-Tirmidhi from Abu Hurayrah)

The first group cited a number of traditions in support of their view that women are permitted to visit graves. One of them is the report in Al-Bukhari, which states that once the Prophet (peace and blessings be upon him) saw a woman weeping over a grave. He advised her to exercise patience. It is not stated anywhere that he told her it was forbidden for women to visit graves. It is only reasonable to assume that had visiting graves been haram for women, the Prophet (peace and blessings be upon him) would have clearly stated so in this case.

 

As for the hadith that the second group cited to support their view, the first group explained that it was aimed at women who frequent graves for wailing and lamentation.

 

The above explanation seems more plausible when we take into account the fact that the pagan Arabs were in the habit of hiring professionals—who were mostly women—to practice the ritual of wailing and lamentation on the graves.

 

The view of the first group is further confirmed by the report from `A’ishah. When someone objected to her about her visit to her brother’s grave, she said that the prohibition was in the early days of Islam and that the Prophet (peace and blessings be upon him) had later allowed it. A similar view has been attributed to Umm `Atiyyah who said: “The Prophet (peace and blessings be upon him) had never firmly prohibited women from visiting graves.”

In conclusion, let us say that the issue of women visiting graves has been debated by scholars of the past. After having reviewed the various traditions in this respect, Imam Qurtubi concluded that women are permitted to visit graves on condition that they refrain from wailing and lamentation. Both Imam Ibn Hajar and ash-Showkani, both of whom who were thoroughly grounded in the science of Hadith, also tend to favor this view.

 

As for a widow, it is important for her, while venturing out, to observe the rules of ‘iddah. Therefore, she should avoid beatifications, shun interaction with males, and return home at night.

 

Allah Almighty knows best.

http://onislam.net/english/ask-the-scholar/acts-of-worship/prayer/funerals/459295-women-going-to-funerals-and-cemeteries-allowed.html

Does Islam allow spousal rape? Part 4

I forwarded this question to the Fatwa centre of America (aka Ask a Mufti)

Question

Salaam. I understand husbands and wives must fulfill the sexual needs of eachother, but some countries like Pakistan, Saudi, Iran and Afghanistan have made laws making it illegal for women to reject sex from their husbands. What is the correct ruling on this?

Answer

I am not aware of any such laws in these countries. Husband and wife are supposed to fulfill each other's desires. However, under certain circumstances either spouse may be in a situation where such intimacy is not possible. Therefore, under those circumstances both couples are advised to practice patience. One should not do so without the consent of the other partner. This will cause disturbance  and distance in the relationship of husband and wife. Therefore, neither the husband or wife should refuse to fulfill the desires of each other unnecessarily nor should they be forcing each other for it. Marriage takes place between adults and as adults they shoudl be able to understand each other and be more passionate towards each other. And Allah knows best. Mufti Ikram ul Haq Fatwa Center of America 14 Dhul-Qa'dah 1431/ October 22 2010

Does Islam allow spousal rape? Part 3

Question

Dear scholars, As-Salaam `Alaykum. Is there such thing as rape in a marriage? Is a wife obligated to do EVERYTHING her husband demands of her? Jazakum Allah khayran.

Answer

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh. In the Name of Allah, Most Gracious, Most Merciful.All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we appreciate the great confidence you have in us, and we implore Allah to help us serve the cause of Islam and to render this work for His Sake. We hope our efforts meet your expectations.

It should be stated first that Islam is keen to build a strong society. Since family is the cornerstone of society, Islam pays it much attention so as to preserve its stability and well-being. In doing so, Islam defines the main objectives of family life and clearly defines the role of each partner.

We’d also like to make it clear that “domestic abuse and rape within marriage is a social issue that happens within our society. It is everyone's problem and not confined to any particular religion or ethnic group. It is almost never talked about, but one thing is clear, wives who are battered are more likely also to be raped.

Rape is the term used to describe sexual intercourse committed without a person's consent and / or against a person's will. Often, it is easy to view marital rape as less serious and traumatic when compared to other forms of rape. Studies , however, have shown that marital rape is frequently quite violent and generally has more severe, traumatic effects on the victim than other rape. A stranger rape, as devastating as it is, is a one-time occurrence. Marital rape however, involves a series of devastating occurrences, often spanning years. When you are raped by your husband, you have to live with your rapist!

Why would a man rape his wife? Strangely enough, it is not due to a wife's withholding of sex which is the most common myth. Most women who report being raped by their husbands also report having consensual sexual intercourse with them. If the offender is not deterred by social conventions against hitting and punching, he will probably not be inhibited by social conventions against forcing sex either.”

(Excerpted, with slight modification, from http://www.geocities.com)

So in the light of this, we came to realize why Islam lays much emphasis on the concept of mutual love between spouses; why the Glorious Qur’an made it clear that “It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, clarifies this further by saying:

“The relations between the spouses should be based on tranquility, love and mercy. Allah says, "And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (al-Rum 30:21)

Tranquility (sukun), love (mawaddah) and mercy (rahmah): these are very important concepts in Islam. These three summarize the ideals of Islamic marriage. It is the duty of the husband and wife to see that they are a source of comfort and tranquility for each other. They should do everything physically, emotionally and spiritually to make each other feel happy and comfortable. They must care for each other. They should not inflict any harm or injury, neither physically nor verbally, to each other. In order to increase the tranquility and comfort in their relations and in their home, they should love each other and should have mercy and kindness for each other.

Loving and merciful relationship is an important ingredient of a good marriage and good family life. In Islamic marriage, neither the husband is allowed to demand his wife what is forbidden by Allah and what is harsh and unseemly, nor the wife is allowed to demand her husband to do anything that Allah has forbidden and what would put undue burden upon her husband. Sex is a natural urge and desire. Islam allows sexual intercourse only among the married couples. Fornication and adultery are forbidden in Islam. Since according to Islam there is no other permissible way for this desire to be fulfilled except between the spouses, they must be considerate to each other.

The Shari`ah has given us two important principles in this matter. (1) The first principle is that the husband should not deny himself to his wife and the wife also should not deny herself to her husband. They should do their best to satisfy their marriage partner. Even during the menses or post childbirth bleeding, when intercourse is forbidden, husband and wife can be together and can enjoy affection and intimacy in other ways.

(2) The second principle is that in their conjugal relations the couples should be kind and considerate. There are some Ahadith that report that the Prophet, peace and blessings be upon him, disapproved when he heard that some husbands approached coitus abruptly and make a crude departure at the end of the act. It is reported, for example, that the Prophet, peace and blessings be upon him, said, "It is a rude manner of a man to proceed to have intercourse with his wife without first playing with her." Or "It is a vice in a man to assault his unprepared wife, seeking to satisfy his own lust and leaving her before she could achieve her own fulfillment…" Imam al-Ghazali in his Ihya' (vol. 2: 49-50) has mentioned these Ahadith. Most of the scholars of Hadith consider these Ahadith weak (da`if) and we cannot say with surety that they are the statements of the Prophet -peace be upon him, they do, however, contain some wisdom and etiquette that are natural and Islamic.”

Excerpted, with slight modifications, from:
http://pakistanlink.com

As for the husband’s right to sexual access and its conditions, Sheikh Ibn al-`Uthaymin, the well-known Saudi scholar, adds:

“It is obligatory upon the wife to respond to her husband if he calls her to his bed. However, if she is psychologically ill and is not able to actively respond to his call or if she has a physical illness, then in such cases it is not allowed for the husband to call upon her. This is because the Prophet (peace and blessings be upon him) said, "There is to be no harm done or reciprocation of harm." He should either refrain or enjoy her company in such a way that does not harm her.”

So, this indicates that there shouldn’t be anything called marital rape in the Islamic marriage, i.e. marriage governed by the rules and teachings of Allah Almighty and the beautiful example set by the noble Prophet, Muhammad, peace and blessings be upon him. Sexual relationship between husbands and wives should be based on mutual love and respect. This point is stressed by the following fatwa, issued by the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council:

“Intimacy should be a matter of etiquette and courtesy, not a matter of abstract desire. The Prophet, peace and blessings of Allah be upon him, as `Aisha, may Allah be pleased with her narrates, used to have good foreplay and fondling and the like so that a spouse should be in the mood to have intimacy. What the Hadith means is that a wife should respond positively. Man should never jump to the extent of forcing his wife, but she should show no arrogance or hatred or denial when it comes to her appreciation and respect of her husband. Her denial to intimacy usually should give a hint to the husband that she is not physically or emotionally ready for that.

The husband should be of good reason and understand her situation. The husband should show almost the same response, and the same etiquette, if the wife hints to desiring intimacy with him. However, he is less offensive than his wife if he doesn't show a good response. In general, the Qur’an says, "They (wives) have as many rights as they are committed to duties." But a man should not be away from intimacy for any longer than four months, if the woman is in need of it.”

http://www.onislam.net/english/ask-the-scholar/family/intimate-relations/175570.html

Does Islam allow spousal rape? Part 2

Question

Is there such a thing as rape in a marriage, according to Islam? Answer In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Thanks for your question, and we earnestly implore Allah to guide us all so we can lead a happy life here and in the hereafter. The relationship between a husband and wife should be based on tranquility, love, and mercy. Allah says: [And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect] (Ar -Rum 30:21). Thus, the husband is prohibited to ask his wife to do what is forbidden by Allah, and the same should be done with the wife. It is a marital duty of both the husband and wife to encourage each other to become a source of comfort and tranquility. They should do everything physically, emotionally, and spiritually to make each other feel happy and comfortable. Responding to the question, the Islamic Religious Council of Singapore has stated the following: Thank you for your query. We welcome your views on matters relating to Islam. Islam views the marital relationship as a sacred institution and its followers are highly encouraged to get married if they are able to do so. One of the main reasons for marriage in Islam is so that human beings can channel their sexual instinct and procreate in an honorable manner. This is to avoid fornication and sex outside marriage. However, that is not, and should not be, the only reason for marriage. Marriage also provides couples with good and satisfying companionship. The relations between spouses should be based on tranquility, love, and mercy. Allah says: [And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect] (Ar-Rum 30:21). In Islam, the husband is not allowed to demand that his wife do what is forbidden and harsh and unseemly by Allah; nor is the wife allowed to demand that her husband do anything that Allah has forbidden that would put undue burden upon her husband. Sex is a natural urge and desire. Islam allows sexual intercourse only between married spouses. Fornication and adultery are forbidden in Islam. Since according to Islam there is no other permissible way for sexual desire to be fulfilled except between the spouses, they must be considerate to each other. Islamic law has given us two important principles in this matter: 1. The husband should not deny himself to his wife and the wife also should not deny herself to her husband. Husbands and wives should do their best to satisfy their spouses. Even during menses or post-childbirth bleeding, when intercourse is forbidden, husbands and wives spend time together and enjoy affection and intimacy in other ways. 2. I n conjugal relations, married couples should be kind and considerate to each other. http://www.onislam.net/english/ask-the-scholar/family/intimate-relations/172215.html

Does Islam allow spousal rape? Part 1

Question:

As-salamu `alaykum.A senior Muslim cleric who runs the UK's largest network of Shari`ah courts has sparked controversy by claiming that there is no such thing as rape within marriage.My question is:- Is a husband allowed to force his wife to have intimate relations with him against her will?- And if he does, would it be a sin for which he will be held accountable on the Day of Judgment?- What is the correct stance of Islam on the issue of rape in marriage? Does it exist? Or is it always a husband's right if his wife is not ill?- Living in a non-Muslim country, like the UK, forcing a wife into intimate relations would be against the law, and the husband may be liable to prosecution. What should a Muslim do if faced with such accusations?

Answer

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thank you, brother for your good question. May Allah Almighty reward you on your interest towards your religion.

Regarding your question, Dr. Jamal Badawi, Professor Emeritus at St. Mary’s University in Halifax, Nova Scotia, Canada, stated,

What is missing in this debate is the overall guidance of the nature and sacredness of marital relation and the reciprocal obligations and rights of both parties. In the Qur'an, marriage is based on peaceful tranquility, deep and sustained love and compassion. Almighty Allah says, (And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts)) (Ar-Rum 30: 21).

 

In both the Qur'an and Sunnah, there is allusion to the reciprocity in marital relations including the intimate and physical aspect of it. To speak exclusively about the "right" of the husband to fulfill his need in the Halal way with his wife and the wife's obligation not to deny him such a right if there is no Shar`i reason such as menstruation or post-partum bleeding, seems to overlook that "rights" are also balanced by "obligations" on the part of both parties.

 

Furthermore, rights are to be secured "bilma`roof" in a decent and fair manner and in sensitivity to one's partner. Surely it is not fair, even if not haram, for a husband to insist on his "right" to have intimate relation with his wife while she is suffering from high fever or is very exhausted. Likewise, it may not be fair on the part of a loving wife to deny her husband's request or initiative if she does not have the same degree of desire but does not mind helping him out.

 

If that spirit of Shari`ah is observed by both, the issue can be settled between themselves without the intervention of a third party, let alone going to court without a pressing necessity. If one party or the other insists on going to court in countries that criminalize such act, the husband may seek legal advice to defend himself if he feels that he is accused falsely or wrongly.

 

In the light of this, "forcing" intimate relation, physically or otherwise, is not befitting for a true Muslim even if there is no haram committed such as adultery.

On accountability: both the Qur’an and Sunnah indicate that every small act of good or bad will be accounted for, yet both also distinguish between major sins (kaba’er) and minor ones (sagha’ir) and of the forgiveness of Allah especially of sagha’ir.

 

Allah knows best.

http://www.onislam.net/english/ask-the-scholar/family/intimate-relations/449394-rape-in-marriage.html

Can a woman speak infront of men?

Question

Is it permissible for a woman to stand in front of a crowd and publicly speak?I am aware that certain Islamic laws prohibit this because of a woman's awra. But our society is constantly evolving. Back in the day maybe it wasn't the most modest act for a woman to stand in front of many non-mahram men and address a speech because of their uncivilized behaviour. Today though especially in the West things have changed and without women being allowed to speak out they will be spoken for by the unfriendly media and Muslim male "fanatics" who are unwilling to adapt to the concept of ijtihad.

Answer

It is not un-Islamic for women to speak in public in front of men; it was even done in the time of the Prophet, peace be upon him, as well as during the era of the pious caliphs. Instances like these abound in the sources: Women coming in front of men and asking the Prophet, peace be upon him, questions, often of intimate nature; women offering themselves in marriage and the companions looking at them carefully; women presenting women's issues and the Prophet listening carefully, and thus encouraging them.

The Qur'an also assumes that men and women interact in public spaces; and therefore, what is required of both men and women is to lower their gazes while coming into direct contact. If appearing in public had been forbidden, Allah would have enforced strict segregation upon them.

Our sources tell us: A woman confronted Umar when he once contemplated putting a cap on the amount of mahr a man can offer his wife in marriage. Accordingly, Umar retracted his statement. Umar also appointed a woman as the superintendent of markets in Madinah. Hence she used to go around to enforce Islamic business ethics.

Our sources also tell us: Aishah, the Prophet's wife, addressed men on numerous occasions. Her speech was judged by many as even better than speeches of everyone except the Prophet's.
So women need not apologize for speaking in public as long as they, like men, conduct themselves Islamically. Islamic ethics, let us remember, applies to both genders. Let us keep in mind that the Qur'anic order for lowering gazes is first addressed to men, and only second to women. So it is ironic that some of us seem to think women need to be bridled more than men-- as if men have a monopoly on dictating ethics and morals.

http://askthescholar.com/question-details.aspx?qstID=1236

Does Islam establish gender roles for women? Part 5

Question

Dear scholars, as-salamu `alaykum. What is the ruling on women’s going out to work and what are its regulations? Jazakum Allah khayran.

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks a lot for your question which reflects your care to have a clear view of the teachings of Islam. Allah commands Muslims to refer to people of knowledge to get themselves well-acquainted with the teachings of Islam as well as all aspects of life.

It is permissible for a woman to work outside the home as long as the regulations set by the Islamic Shari`ah in this regard are observed.

In his response to the question in point, Dr. `Abdel-Fattah Idrees, professor of comparative jurisprudence at Al-Azhar University, issues the following fatwa:

Islam enjoins work and being active, for Almighty Allah says, (And say (unto them): Act! Allah will behold your actions, and (so will) His Messenger and the believers.) (At-Tawbah 9: 105) Allah the Lawgiver has also promised rewards for those who work and He made working hard one of the reasons for His forgiving sins, as the Prophet (peace and blessings be upon him) said, “Whoever goes to bed exhausted out of his own hands’ hard work will be forgiven (for all his sins).”

Islam never forbids women to work inside or outside home. To illustrate, the wives of Allah’s Messenger (peace and blessings be upon him) used to work at home. For example, they used to dye their own clothing and tan hides in addition to their other housework activities, such as preparing food, cleaning their houses and serving and taking care of the Prophet (peace and blessings be upon him).

Another example of women’s work is that the Prophet’s wife `A’ishah used to prepare the herbal medicine prescribed by his physicians, and she also used to give it herself to Allah’s Messenger and nurse him, in addition to her housework. Furthermore, the wives of the Prophet’s Companions used to do their housework and the like. For instance, Fatimah (daughter of the Prophet) used to run the quern (hand mill for grain) herself till her hands became swollen, and the Prophet (peace and blessings be upon him) did not disapprove of that. Another example is that Asma’ bint Abi Bakr, wife of Az-Zubayr ibn Al-`Awwam, used to work hard inside and outside her home. She used to feed the camel and the horse and look after her husband and children. Asma’ also used to go on foot to fetch the fodder from her husband’s land three kilometers from Madinah, and the Prophet (peace and blessings be upon him) once saw her on her way and he did not show any disapproval.

That is to say, women’s going out to work is not forbidden in Islam, for some women used to go out to work in the Prophet’s lifetime and he did not disapprove of them. Among those women was Umm `Attiyah, who used to perform circumcision for females, wash and enshroud the deceased females of Madinah, and nurse and treat the injured Muslim warriors in battlefields, in addition to preparing food for the other warriors. Another example of such working women was Rufaydah Al-Aslamiyyah, the first female doctor in Islam, for whom the Prophet (peace and blessings be upon him) specified a tent in his mosque in Madinah in order to treat and nurse the injured Muslim warriors of the Battle of Al-Khandaq (the Trench). Ar-Rabaiyyi` bint Mu`awwidh and Umm Sulaim used to set out with the Prophet (peace and blessings be upon him) in his various battles to provide water for the Muslim warriors, hand weapons to them, prepare food for them, treat the injured, and carry the martyrs to the burial places. Furthermore, Ash-Shifa’ bint `Abdullah used to go out to teach the Muslim women to read and write and to practice medicine during the lifetime of Allah’s Messenger (peace and blessings be upon him). Umm Mihjan used to clean the Prophet’s Mosque, and when the Prophet (peace and blessings be upon him) noticed her absence and his Companions told him she had died and had been buried (as they did not want to disturb the Prophet’s sleep when she died), the Prophet (peace and blessings be upon him) went to her grave and offered the Prayer for the dead over her. One more example was that Caliph `Umar ibn Al-Khattab appointed a woman named Ash-Shifa’ to occupy a position called al-hisbah or market inspector who saw that scales were just and accurate and that transactions were carried out according to the rulings of Islam.

All these examples and many others show that Islam never forbids a woman to go out to work, whether she is married or not. Yet, Islam has set some regulations to protect working women, guarantee their safety, and prevent any possible evil consequences. Among these regulations is that a woman should wear hijab and cover herself with loose clothing. She should never go out in skin-tight or see-through clothing. In other words, she should avoid wearing anything that may sexually attract men, nor should she go out wearing make-up or perfume or uncovering any of her `awrah (parts that must be covered). A woman should not be a source of temptation while going out to work, nor should she mingle with men lawful for her to marry. She should also avoid the gatherings of men, as when entering or leaving the work place or getting in the bus to or from work, and should not walk with a swinging erotic gait. Moreover, a woman should be engaged in a kind of work that suits her physiological nature, and should get the permission of her legal guardian or husband to work outside the home. In addition, a woman should make sure that her work would not result in any violation of the rights of her husband or children if she is married. These regulations have many illustrations in the Qur’an and the Sunnah, yet there is no room to mention them here.

It is worth mentioning that distribution of the roles and duties between the two spouses is an integral part in this concern, so that neither of them would be comfortable and satisfied at the expense of the other who would be suffering. In this way family life can proceed smoothly, and the woman is able to play her fundamental role as an active and effective member of the Muslim society without neglecting her role in establishing a good family, which is a pillar of the Muslim community.

 http://www.onislam.net/english/ask-the-scholar/morals-and-manners/social-manners/mixing/170439.html

Does Islam establish gender roles for women? Part 4

Question

Salaam Now if a woman has young kids or someone to look after then yes its her duty to stay home but women at the Prophet's time (peace be upon him) were involved in a number of activities (like in the workforce the army etc). What I'm trying to say is women should be in the workforce (provided they're clothed properly and the jib doesn't require any haraam activity). So may I have some clarification? Jazakallah for your time.


Answer

There is nothing farther from the truth than saying that Islam limits the role of women to homes. Even a casual perusal of the sources and the seerah of the Prophet (peace be upon him) will be sufficient to refute this misconception.
Here are the facts to prove my point:

1. Allah has clearly stated in the Quran that both men and women are partners in standing up for establishing truth and justice: "And [as for] the believers, both men and women they are close unto one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise!" (Qur'an: 9: 71).

2. Women were present with the Prophet in all stages of his struggle starting from his mission; they continued to sacrifice and struggle along side men all through his Makkan and Madinina phases until his death.

3. The first martyr in Islam was a woman.

4. Women participated in all the important occasions; they took part in the battles in various capacities, sometimes even taking up weapons during battles;
 
5. Prophet's wife Khadijah's role was not limited to being a passive partner; she was a firm pillar of support;

6. The fact that the Prophet acted upon the advice of his wife Umm Salmah in the crisis he faced in the aftermath of the pact of hudaybiyah says a lot about the Prophet's understanding of the role of women in Islam;

7. It is no wonder then that his wife Aishah was recognized as one of greatest scholars, teachers and jurists of Islam; all the prominent jurists of Madinah as well hundreds of men and women transmitted traditions from him. It a well fact that she excelled as a speaker, teacher, and jurist, and she was consulted by caliphs, jurists and scholars from the companions as well as others.

The above facts will be sufficient to disprove the misconception prevailing among many Muslims as they say that a woman's role is limited to homes. Islam undoubtedly attaches a great value to a woman's role as a mother, caregiver, and nurturer; and therefore, she is not expected to sacrifice her responsibilities in these areas. That is why we learn that Fathimah, the Prophet's daughter, focused on doing the domestic chores, while her husband Ali worked outside to provide for the family.

In conclusion: There is nothing in Islam to prevent women from developing her talents and contributing to the society as long as she does not sacrifice her responsibilities a wife, mother and caregiver at home.

http://askthescholar.com/question-details.aspx?qstID=6185

Does Islam establish gender roles for women? Part 3

Question

Salamu `Alaykum. I am an Egyptian girl. I love journalism very much. It is my major in the AUC. Could you please enlighten me on whether women are allowed to work as journalists or not? Can women also work as TV announcers?

Answer

Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, thank you very much for having confidence in us, and we hope our efforts, which are pure for Allah’s Sake, meet your expectations.

In Islam, women are the counterparts of men. Every Islamic injunction addressed to man is also addressed to woman. The Islamic law is gender neutral. Both men and women are permitted to work and seek Allah’s Provision. Allah Almighty says: “And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost…” (Aal-`Imran: 195)

In her response to the question, Dr. Su`aad Ibrahim Salih, head of the department of Islamic Jurisprudence at the Girl’s College, Al-Azhar University, states the following:

“Basically, men and women are permitted to work. However, the prime obligation here is on men, as they are the breadwinners of the family.

Women, on the other hand, are permitted to work in public, if there is a necessity that warrants it. But in the context of her work, the Muslim woman has to keep away from what may jeopardize her religion and honor.

As regards working in Journalism, there is a possibility that a woman will find herself entangled in mixed social gatherings with different media-related sources and personnel, especially when she works as a correspondent, that’s why I think that it is better for a Muslim woman to avoid working in that field. This view is based on what is known in Islamic Jurisprudence as ‘blocking the means’ or Sad Adh-Dhara` (i.e. blocking the means leading to evil).

But in working as TV announcer, I say that there is nothing wrong in that as long as the announcer sticks to the Islamic dress code, avoids any form of illicit privacy or Khalwah, softening her voice beyond the normal, and avoiding wearing perfumes. This is based on the following Qur’anic verse: “O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.” (Al-Ahzab: 32)

http://www.onislam.net/english/ask-the-scholar/financial-issues/earning-livelihood/175434.html#link

Does Islam establish gender roles for women? Part 2

Question

Asalaam Alaikum I don't believe Islam directly says wives have to remain at home and cook/clean for their husbands. I don't believe the Quran and Hadith directly mentions this. Because women around the Muhammed's time (peace and blessings be upon him) were in a wide range of activities that occured outside their homes (like working, being in the army etc)

Answer

Islam does not specify that a woman has to cook and clean for the husband. It happens with mutual understanding. Islam does not ask the woman in specific to cook and clean for the family or even for the husband.

Our beloved Prophet Sallallahu Alaihe Wa Sallam was always helping his family during the time that he would spend in the house doing the household work.

The men should also help in the household work when their wives are doing the household work and should not consider themselves superior to the women or think that they have no responsibility in the household work.

Many things are done in the best manner in a family with the mutual understaning and mutual consultation.

And Allah knows best.

Mufti Ikram ul Haq

Fatwa Center of America

10 Jumada-al Ukhra 1432/ May 14 2011

http://askamufti.com/Answers/ViewQuestion.aspx?QuestionId=1632&CategoryId=35&CategoryName=Women

Does Islam establish gender roles for women? Part 1

I will give four fatwas on this, showing how it is not a woman's duty to be a housewife or stay at home. This is for the husband and wife to discuss and decide. It's quite saddening how many Muslims say a woman's place is to be at home.

Starting with the first fatwa:

Question

Salaam, Ok so I listened to Amir Liyakat Hussein say its not a woman's duty to cook for her husband as the Prophet (pbuh) frequently cooked for his wives. And let it be known I agree with this. Anyways can you give some clarification?

Answer

I am not currently aware of a Hadith where it is mentioned that the Holy Prophet Sallallahu Alaihe Wa Sallam cooked for his family but it is certainly true that the Holy Prophet Sallallahu Alaihe Wa Sallam always helped his family in the household work.

It is not the wife's duty by Islamic law to cook for the family but with mutual understanding the husband and wife work together the make the family a happy and successful family by sharing the responsibilites and by dividing the jobs also.

And Allah knows best.

Fatwa Center of America

10 Jumada-al Ukhra 1432/ May 14 2011

http://askamufti.com/Answers/ViewQuestion.aspx?QuestionId=1631&CategoryId=35&CategoryName=Women

Can women wear colorful clothing?

The clothing is not limited to just the abaya, but can be all types of clothes.

Question:

Can you tell me the ruling on women wearing a red or yellow `abâyah? Does she have to wear black?

Answer:

There are no restrictions in Islamic Law regarding the colors and patterns of women’s clothing. A woman should only avoid colors that are unusual or bizarre and that consequently make her look out of place among the people. What is unusual is determined by the customs in the country where the woman lives. Something might draw attention in one country and be completely ordinary in another. People should adhere to the customs of their countries in this matter and avoid drawing attention to themselves.

For example, we can consider Saudi Arabia. It is the custom in Saudi Arabia for women to wear the black `abâyah. In deference to this custom, a woman living in Saudi Arabia should wear black and not any other color as long as she is residing in that country. Otherwise, she would look out of place. This is the reason why women in Saudi Arabia should not wear other colors. Islam does not place restrictions on the colors of women’s clothing. It is simply a question of the local norms and customs in Saudi Arabia. Local custom should be respected and observed in these matters.

And Allah knows best.

http://en.islamtoday.net/node/556