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Woman in Islamic Shariah pdf download

  • Book Title:
 Woman In Islamic Shariah
  • Book Author:
Maulana Wahiduddin Khan
  • Total Pages
  • Book Views:

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Book Contents

  • Foreword
  • Quran and Hadith  
  • Quranic verses
  • Words of the Prophet Muhammad
  • The qualities of a believing woman  
  • The principle of the division of labour
  • Basic attributes of men and women
  • Example of Muslim women
  • Womanhood in Islam  
  • Sayings of the Prophet
  • Modern research
  • Remark of the Chief Justice
  • Summary
  • The status of woman
  • The contract of life  
  • Woman—Source of goodness
  • Mother is more honourable
  • Freedom of expression
  • Home management is not an inferior task
  • The importance of woman in the  
  • construction of society
  • Women in positions of power
  • The testimony of woman  
  • An additional, not a superior quality
  • Muslim women
  • Two remarkable women  
  • The ideal life companion  
  • Absolute freedom
  • Division of labour  
  • Woman—As a source of knowledge
  • Islam gives courage  
  • Patience for Paradise  
  • In the field of action
  • The virtue of believing woman  
  • Woman in every field
  • The succour of God  
  • Working outdoors  
  • Women’s position  
  • In the light of experience  
  • The rights of husband and wife  
  • Life partner
  • A religion of nature
  • The position of man vis-à-vis woman
  • Dower  
  • Proper behaviour  
  • The responsibilities of a woman as a wife  
  • Obedience  
  • The guarding of the secret
  • The management of the home  
  • The best woman
  • Giving importance to the inward rather  
  • than the outward
  • Balanced education
  • Concerning divorce  
  • The most hateful of all lawful things
  • The meaning of provision
  • Divorce in Islam  
  • Two ways of divorcing
  • After divorce
  • Polygamy and Islam
  • The inequality in numbers
  • The willingness of women
  • The solution to a problem rather than  
  • a commandment
  • Unlawful polygamy  
  • The Islamic way  
  • Conclusion  
  • Dowry
  • The custom of dowry is not Islamic
  • Fatimah’s dowry
  • Domestic necessities  
  • The real gift  
  • Mahr—The dower  
  • Mahr mu’ajjal
  • Mahr mu’ajjal
  • The opinion of jurists  
  • No heavy burden  
  • Non preferable way  
  • The companions and their marriages  
  • A wrong custom  
  • Sure solution  
  • Hijab in Islam
  • Hijab in the light of the Quran and Hadith
  • The translator’s views
  • Experimental verification
  • Success in marriage  
  • Two examples
  • Guaranteed solution
  • The joint family  
  • Mental worries

From the Book

The example of Muslim women

Just as men function on different planes of religiosity, so do women have their own separate spheres of religious effectiveness.

Let us first consider their everyday level of existence in which adherence to their religion broadly means paying the dues of God and men in purely personal matters.

In particular, it means true belief in God and the carrying out of His commandments; strict adherence to justice in all worldly transactions; withstanding the temptations of the self as instigated by Satan; paying what is due to God in terms of one’s wealth and life;

giving the hereafter priority over the present world; being guided by Islamic ethics in dealing with one’s family, relatives and friends; invariably dealing with all matters in the manner approved of by Islam.

Next in importance to these feminine duties is the training and nurturing of children. Most women become mothers, and the relationship between mother and child is of the utmost importance, because the mother’s influence can be used for ends which may be good or evil depending upon the mother’s own proclivities.

 As a Muslim of course, it is clearly her duty to use her maternal influence to bring her children up as moral beings.

 If they have deviated from the path of moral rectitude, it is her duty to reform them. Everything that she does, in fact, should be for their betterment.

Another domestic imperative is that the woman who is both wife and mother should organize her own and her family’s lives in such a way that they are free of problems.

She herself should never create difficulties for her husband and children. In many cases, knowing “what not to do” is more important than knowing “what to do.” In such matters, women are liable to err because they are more emotional by nature.

 By creating unnecessary problems for their husbands and children, they destroy the peace and quiet of home life. Sometimes they unwittingly slip into wrong ways of thinking: they have all the necessities of life, but these things, perhaps because they have been attained without a struggle, gradually cease to please them.

 Then they begin to feel that there are so many things lacking in their lives and their own dissatisfaction begins to vitiate what had formerly been a healthy, familial atmosphere.

Regardless of whatever else a woman does, if she can simply refrain from creating problems of this nature, she will to a large extent have succeeded in creating a wholesome, domestic atmosphere and a happy family circle.

On a higher plane, it is possible for talented women to further the cause of religion when the right opportunity presents itself.

There are innumerable examples in Islamic history of such work having been successfully carried out by women.

A notable example is that of ‘Aishah, an extremely intelligent woman who was one of the Prophet’s wives.

 Being much younger than he was, she survived him by about fifty years, and, with her excellent, almost photographic memory, was able to continue to communicate in great detail everything that she had learned from him during their very close companionship, so that for about half a century she was able to fulfill a highly informative role.

In short, she became a living cassette recorder for the ummah. ‘Abdullah ibn al-’Abbas, a Companion of great stature, and one of the Quran’s best commentators, was one of ‘Aishah’ s pupils.

The greater part of his knowledge of religion was learned from her. Similarly, many other Sahaba (Companions of the Prophet) and Tabi’un (companions of the Sahaba) acquired their religious knowledge’ from her.

So here we have the very fine example of a Muslim woman imparting to others the religious knowledge which she had imbibed directly from the Prophet.

Another example of a woman making a signal contribution to the spread of religious learning is that of the daughter of Imam Abu Ja’far Tahavi (229-321 A.H.), the famous traditionist whose book, Sharh Ma’ani al-Athar, is regularly included in the syllabuses of Arabic schools.

He dictated his book of traditions to his daughter and, as he read out the hadith, he would explain its finer points to her and then she would write it all down. The whole book was prepared in this way.

This is one of the finest examples of a woman helping her family members in matters of religion.

The above examples show the nature and extent of the contribution which can be made by believing Muslim women to the cause of Islam.

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