Dear sisters, I read the article written by Sultana Kamal Law for Muslim Women in Bangladesh.

one point she has cleared in the beginning that her research is based on Sunni (Shariah of Hanafi (ra)) which particularly has no connection to the Islamic Law that is Quran and Hadiths (Imam Abu Hanifa (ra) says if any one find any of his opinion going against Allah(swt) and His Messenger (sws) it should be rejected, furthermore I did not find any of the references she quotes from any books of Imam Abu Hanifa(ra)) and Bangladesh marriage law acts (before and after liberation). The Title of her topic is Law for Muslim Women in Bangladesh so in Bangladesh it has the discrimination not in the Laws of Islam. Most of the cases the authors quotes another authors which is mentioned in the references where most are from so called Mulla, or authors who wrote books on Islam to malayan Islam, marriage act Bangladesh, constitution of Bangladesh, Salma Sobhan, Family Laws and Courts Manual, Vol.I. by Syed Anwar Hossain, it would be clear if you read the title of the Book where it says D.F. Mulla - Principles of Mohammedan Law. 17 th Edition M.M. Tripathi (Private Limited) Bombay, 1972. I never heard that any Arab girls point out a single issue that they fill to be unjust regarding inheritance and other issues that are common in our society, it is in Pakistan and Bangladesh and even in India and may be some other part of the world who does not understand Arabic and have no knowledge of Quran and Hadiths. So the only problems are with our regions and with the people who has no certain knowledge of Islamic Shahriah. No Muslim author has the right to say the law of Mohammedan, if any one pronounce the name of Prophet Muhammad (Peace be upon him) without saying Sallahu Alaywa sallam means Peace be upon him, he is not giving honor to the Prophet(sws). And most of the cases the laws are describing in a mix form of Quran and Marriage law act of Bangladesh. The Laws of Allah (swt) and the Laws of the Prophet Muhammad(sws) is much more superior than any laws or act of any country or any Judge or any authors. It is not appropriate to judge the Shariah of Islam without proper knowledge. To understand Islam and Muslim law we have to read and understand the Quran and Hadith not the books of the so called scholars of Islam. Muslim is a person who submit his will to the will of Allah (swt) and the laws of Islam in all purpose is Superior and giving more Rights without any reason of discrimination or injustice. Allah(swt) the Creator of human being and His Messenger Muhammad(sws) are more Just in all matters in all time and in all concern. Just because someone says something we should not predict something but we should judge the subject based on the original source. Quran says in Surah Al Ahjab Chapter 33: Verse 36:- It is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, He is indeed on a clearly wrong path. So those so called Islamic scholars or any so called advocate may think that they are talking about womens rights but are nothing than creating more problems than actual solution. We should ask this people what is your actual solution to all this issue if you feel something is wrong. I am sure none has the answer how to solve any problem and none will be able to give any just solution to all except the Creator Himself.

First of all I recommend the Quran and Hadiths and for further information and the easy way to get more information please watch following lectures. I would refer to watch both the complete video lectures by Dr Zakir Naik and related links, it is easy to listen and watch and understand, please also watch question and answer sessions so that you can acquire more knowledge on the topic. Dr. Zakir Naik- Islam mein Khawateen Ke Huqooq (Urdu) Part 1 to 21 http://www.youtube.com/watch?v=nKUSqZ3yPIc Zakir Naik - Women's Rights in Islam (Part 1 to 4) http://www.youtube.com/watch?v=1irxNIDrxwo Islam main khawateen ke haqooq (Women's rights in Islam) 2-9 http://www.youtube.com/watch?v=W6XuZFps9gc Advocate Sultana Kamal covered following topics based on the references that she gave at the end. Few are illogical, few does not exist in Islam and few are half quotation of Quran but out of context, few are irrelevant. Few good things she wrote in some parts that it is a social problem where women are mostly isolated by the male but this is a problem of the social not Islam. She covered the following topics:1. Succession and right to property 2. Marriage, divorce and connected matters 3. Maintenance 4. Guardianship of children, and 5. Fundamental rights. Islam gives more rights beyond her imagination and understanding but what she alleged about the rights in Quran are clearly explained and easy to understand and all are just in reality. About the divorce and fundamental rights what Sultana kalam writes about the force divorce by the husband and wife has no right and quotes Mulla so called scholars is against the teaching of Quran and Sunnah. Quran says in Surah Nur 24:6:- And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if They bear witness four times (with an oath) by Allah that They are solemnly telling the truth; it states that If any of you put a charge against your spouse(spouse means husband or wife-vice versa for male or female), and if they have no evidence, if they have no evidence, their solitary evidence is sufficient. Means, if a husband wants to put a charge against the wife or the wife has to put a charge against the husband - if they have got no witnesses, their solitary evidence is sufficient. So Quran is so clear that wife has the same right against husband. Regarding divorce why dont she quotes the Hadith of the prophet (sws) that Most hateful in the side of Allah (swt) is he who divorce his wife (Sunnan Abu Dawd) and furthermore THERE ARE 5 TYPES OF DIVORCE, IN ISLAM The first type is by unilateral by unilateral agreement, between the husband and wife - Both may say Okay, we are not compatible let us part. The second type, is by the unilateral will of the husband, that is called a Talaq, in which, he has to forgo his Meher. If he has not paid it, he has to pay it to her and including the gifts, he has given to her (and have to fulfill all obligations mentioned in

Surah Baqaraa 2:228-241 and Surah Talaq chapter 65, and other obligation mentioned in Surah Nisa chapter 4). Third type, is by the unilateral will of the wife - I repeat, by the unilateral will of the wife if she mentions it in her marriage contract. If she mentions it in her NikahNama in her marriage contract, that she has the right to give unilateral divorce, she can give it - It is call as Isma. I have never heard of anyone speaking of an Isma - It is called as Isma - Even a woman can give divorce, Isma. forth category is, if the husband ill-treats her, or not give her equal rights, she has the right to go to a Kazi, and nullify the marriage - It is called as Nikah-e-Fask. In this, according to the Kazi, he may ask the husband to give the full Meher, or part of the Meher, depending upon the Kazi and depending upon the consequences. And the last is Kulah- that even though the husband may be a very good husband, the wife has got no complaints against the husband, but for personal reasons, she does not like the husband - she has, she can request the husband, to divorce her - and that is called as Kulah. But very few people talk about women giving divorce, to the men. Some of the Ulemas have categorized these 5 types of divorce, into 2 or 3 different categories, but broadly there are 5 types of divorce, in Islam. I can refute each and every topics that Sultana Kamal discussed in her writing, it is her fault that she could not understand the Quran and Hadiths, just passing the comments of so and so Mullah and un-Islamic organizations where most of them have no certain knowledge about Islam is not good, it is just to deceive the reader. I am just a student and based on my small knowledge I can challenge and refute all this so called authors who writes about such womens rights. We have to educate ourselves and have to be logical enough to justify our opinion based on authentic and clear opinion, passing some comments or writing some reports about any topic is very easy but in real sense giving a clear solution is actually tough. My humble request is to work for establishing the laws of Quran and Sunnah and I believe all this so called Islamic organization will be with me because I wants the Laws of Allah (swt) and Messenger (sws) to be established and InshahAllah I can ensure that their will not be a single case of such problems in the society. I am taking so much time but yet if you have any more explanation please ask me and I will not mind to answer if I know about the topic. Pray and make Dua for me so that I can work for my community, Nation and for the welfare of mankind. I will be looking forward to here you soon.

Husband & wife: Rights and duties

The Prophet (pbuh) has laid down the basis on which the marital relationship is established. He (pbuh) has enjoined his followers to treat their wives well. He says: "I enjoin you to be good to your women." We cannot fulfill the prophet's instructions unless we establish a relationship with our wives on the basis of mutual care and kindness. The Prophet (pbuh) has highlighted the importance of taking good care of our women when he (pbuh) made that one of the three areas to which he has drawn our attention just before he (pbuh) passed away. He (pbuh) repeated these recommendations: "Attend regularly to your prayer. Do not charge your slaves with what they cannot bear. Fear Allah in your treatment of woman." With all this emphasis on taking good care of women, Islam has outlined certain rights and duties for both man and woman which must be honored. Both can claim equal rights against each other, except for those minor differences which are necessitated by the nature of their roles and the way they are created. Allah says in the Qur'an: "In accordance with justice the rights of the wives (with regard to their husbands) are equal to the (husband's) rights with regard to them." (2:228). It is true that many people do not pay any heed to such an instruction. However, a true Muslim always tries to do his duties, hoping to earn Allah's pleasure. His efforts to do what is required of him is not motivated by his fear of the law; its primary motivation is acting on Allah's instructions. This has not been said in generalities. The Prophet (pbuh) has specified the rights of a woman against her husband when he was asked by one of his men companions: "Messenger of Allah, what rights a man's wife holds against him?" He answered: "That you feed her when you find food to eat, and dress her when you dress yourself, and that you do not strike her on her face and do not abuse her verbally, and that you do not boycott her except within the home." (Related by Abu Dawood and Ibn Hibban). We see, then, how it is not permissible for a Muslim to ignore or overlook supporting his wife. It is not up to him to decide whether to provide her with clothes. That is a right. The Prophet (pbuh) says: "It is sufficient of a sin for anyone to allow those entrusted to his care to perish." It is forbidden, as we have seen, for a man to hit his wife on her face. This is the worst humiliation. Besides, we have some very important organs in our heads. A strike on the face could cause blindness, deafness, a broken tooth or jaw or a bleeding nose. This is not permissible. While Islam has given a husband the right to discipline a disobedient wife, it has left only a very small room for hitting her as a last resort when all efforts to make her see reason have failed. Besides, such a strike must not be painful. In order to understand what sort of beating is allowed, we can refer to a Hadith which quotes the Prophet (pbuh) as threatening a servant of his when he (pbuh) was angry with her: "If it was not for my fear that Allah will inflict His punishment on me on the day of judgment, I would have beaten you with this "miswak" (tooth brush) until it hurts." You need only imagine what sort of pain could the beating with a "miswak" cause. It is also not permissible for a Muslim to hurl verbal abuse on his wife. It is needless to say that verbal abuse creates ill-feeling. Islam is keen not to allow such illfeeling to develop. Moreover, the Prophet (pbuh) reminds us that our relationship with our wives is so intimate that it must not be allowed to be strained. Otherwise, we land ourselves in contradictions which are bound to have a bad effect on our marriage. The Prophet (pbuh) portrays beating a woman in a very bad light, as he (pbuh) says: "How is it that any one of you could beat his wife as he beats a slave, when he may have intercourse with her at the end of the

day?" Referring to those who beat their wives, the Prophet (pbuh) says: "You will not find these among the best of you." According to Lady Aisha, "Allah's messenger has never beaten any of his wives or servants. Indeed, he never beat anyone except for the cause of Allah or when what Allah has consecrated was violated: He would then punish those who violated them." The Prophet (pbuh) has outlined the rights of a man against his wife. He (pbuh) says: "It is not permissible for a woman who believes in Allah to admit into her husband's home anyone whom he does not like to be admitted, or to go out when he disapproves, or to obey anyone against her husband, or to banish herself from his bed, or to hit him (if she is stronger than him). If he has started with unkindness, she should try to please him. If he accepts, then she has done well and Allah will accept her effort and make her argument stronger. If he does not respond to her reconciliation attempt, then she has done what is required of her." (Related by Al-Hakim). Both man and wife should be considerate, realizing that their life together is a partnership in which they have equal rights. Neither of them should be domineering so as to negate the personality of the other. A woman is required to obey her husband but he also must consider her wishes and preferences. When we speak of obedience, we are not talking about a highly disciplined life, where a woman is held to account for every slight deviation from a set rule. We are simply speaking about an ultimate possibility to which recourse can be made when differences cannot be amicably resolved. Within their home and in what relates to their life together, a woman has to give priority to her husband. His requests take precedence over those of her parents, but in neither case is she allowed to obey anyone in what constitutes disobedience to Allah. If a quarrel takes place between a man and his wife and he wants to send her to her parents' home, she may go. This should not be prolonged because the normal situation is for a man and wife to live together. You ask how long is she allowed to stay with her parents. There is no maximum limit as long as this is felt to be conducive to reconciliation. However, the situation becomes improper if the break between man and wife becomes total, but he is unwilling to divorce her in order to prevent her from marrying someone else. It is not permissible for a man to hold his wife in such a manner, neither giving her the life of a married woman nor setting her free so that she can marry another man. If he is making demands, particularly unreasonable ones, in order to grant her divorce, he goes beyond the limits of what Allah has allowed. A man does not need his wife's permission to marry another woman. Allah has granted him this privilege and he may exercise it if he thinks that he can cope well with its requirements. The main requirement is to treat his two or more wives fairly. Justice must be maintained between them. Otherwise, he is not allowed to marry more than one. If a man wants to divorce his wife, he should make sure first that their marriage cannot work. He should exhaust all possibilities of reconciliation. Islam provides for a method of arbitration when each of them appoints an arbiter and the two meet together to find some way out of the difficulties the married couple have been experiencing. If that fails and divorce seems the only way out, then the man must make sure of divorcing at the right time. It is forbidden, for example, to divorce a woman when she is in her menstruation period. He then declares that he divorces her, but he pronounces the word of divorce once only. It is forbidden to say it three times in succession, as many people do. She then starts her waiting period, staying in the family home, i.e. her husband's home, but using a separate bedroom. He has to support her during her waiting period and she need not cook for him or do any household duties. During her waiting period, they have a chance to reinstate their marriage without the need to have a fresh marriage contract. Two witnesses need to be called to witness the divorce

and the remarriage if that happens. When the waiting period is over, the divorce is complete. He should pay her all her dues such as deferred dower, if any. She rejoins her family and she may marry another man. If they want to remarry, after the waiting period is over, they need to have a new marriage contract. He must pay her a new dower, provided that the divorce is a first or second time one. If the divorce has taken place for a third time, they cannot remarry until she has married another man which should be a full and complete marriage, intended to last until either of them dies. If it so happens that she is divorced by this second man or if he dies, she may marry her first husband, if they both agree.

Rights of the Wife Over the Husband

Dowry (Mahr) This right of the wife has been discussed in some detail. Allah said in the Qur'an: {Wa aatoo an-nisaa'a saduqaatihinna nihlatan. Fa in tibna lakum 'an shai'in minhu nafsan fa kuloohu hanee'an maree'an.} {And give women their dowries as a gift. Then, if they are pleased to give some of it to you, consume it with good health and enjoyment.} An-Nisaa:4 The payment of the dowry to the wife is an obligation and a debt upon the husband until he pays it and there is no escaping it unless the wife freely and willingly gives up her right to it. In the past, and in many cases today, the father tries to take the mahr away from his daughter. In the jahiliya, this was justified by saying that the father was merely recouping all the expenses he put forth for his daughter who is now a member of another family and benefits them. Nowadays, it occurs often in this country that the husband tries to take back the dowry (if it is even paid in the first place) or make use of it in forms of spending which were obligatory upon HIM in the first place. This is a lowly practice and is completely forbidden unless she explicitly allows it without any coercion or pressure. Otherwise, it is HER property and she may dispose of it (or not) as she alone sees fit. Support (Nafaqah) Allah says: {...Wa 'alaa al-mauloodi lahu rizquhunna wa kiswatuhunna bi al-ma'roofi laa tukallafu nafsun illa wus'ahaa...} {...And upon the father is the mother's sustenance and her clothing according to what is reasonable. No person shall have a burden on him greater than he can bear...} AlBaqara:233 Her support is one of the most important rights of the wife over her husband. Ibn Katheer commented that the above verse implies that he must provide for her without extravagance nor the opposite, according to his ability and the standards set by his society at his time. When the Prophet (sas) was asked by a man, "What is the right of our wives upon us?", he (sas) answered: "An yut'imahaa idha ta'ima wa an yaksoohaa idhaa iktasaa wa laa yadhribi al-wajhi wa laa yuqabbih wa laa yahjur illa fiy al-baiti." "That he should feed her whenever he eats and cloth her whenever he clothes himself, that he not hit her face, that he not call her ugly and that he not boycott her except within the house." Ibn Majah A woman is even allowed to take from her husband's property without his knowledge if he falls below this basic level of supporting her. In a hadith recorded in Muslim and Bukhari, the Prophet (sas) told Hind bint Utbah, after she complained that her husband, Abu Sufyan, was

stingy and was not maintaining her and she asked if she could take from his property without his knowledge: "Khudhiy maa yakfeeka wa waladaki bi al-ma'roofi" "Take was is sufficient for you and your child according to what is customary." Muslim & Bukhari Support of one's wife is one of the most important obligations of the husband. It is one of the distinguishing aspects of "husbandhood". Allah said in the Qur'an: {Ar-rijaalu qawwaamoona 'alaa an-nisaa'i bimaa fadh-dhala Allahu ba'dhahum 'alaa ba'dhin wa bimaa anfaqoo min amwaalihim...} {Men are in charge of women because of what Allah has given to some more than others and because they support them from their property.} An-Nisaa:34 If a husband does not support his wife, she has no obligation to fulfill her obligations to him. If a woman goes to a judge and shows that her husband will not support her, the judge may immediately separate them according to numerous scholars. The verse makes clear that the man being "in charge" goes back to the two causes mentioned. This means two things: 1) both men and women need to be aware of this right and this obligation and that the woman is under no obligation to stay in the marriage if she is not supported - regardless of his wealth and hers and 2) Muslim society must be organized in such a way that Muslim men are able to get the means to support a wife. This second point is critical. If society reaches a state where women are more able to earn a living than men, this will undermine the "in charge" status of many men in their households. It wil in fact undermine the Islamic household altogether. This is what is happening in virtually every Muslim land today with U.N. and other organizations giving primary attention to helping women to be economically viable and independent even when a large percentage of the men still cannot find the means to support a family. (It is the same destruction they inflicted on families in the U.S. in the 50's 60's with the welfare system.) The corrupting influence this will have on society as a whole cannot even begin to be described. Women are absolutely ALLOWED in Islam to pursue business ventures (the Prophet's first wife Khadija was a major business woman in Makka), employment and other means of earning money. They are, in fact, needed in various sectors such as women doctors and women teachers. However, facilitating the ability of men to earn a living and support a family is the FIRST priority in an Islamic society. All economic planning and social/economic programs must be in line with this principal. Kind and Proper Treatment Allah says:

{...Wa 'aashiroohunna bi al-ma'roofi fa in karihtumoohunna ta 'asaa an takrahoo shai'an wa yaj'ala Allahu feehi khairan katheeran.} {...And consort with your wives in a goodly manner for, if you dislike them, it may well be that you dislike something which Allah makes a source of abundant good.} An-Nisaa:19 Commenting on this verse, Ibn Katheer wrote: "That is, have kind speech for them, deal with them with kind deeds and in a beautiful manner to the best of your ability. In the way that you love that from them, behave in that way towards them. As Allah has said, "They have rights similar to those upon them according to what is right" (Al-Baqarah:228). The Messenger of Allah (sas) said: "The best of you is the best of you to his wives and I am the best of you to my wife." It was from his behavior that he would treat them in a beautiful fashion, with a smiling face. He would sport with his wives, be gentle with them and spend generously upon them. He would laugh with his wives and he even raced Aisha... Every night, he would gather his wives together in the house of the one with whom he (sas) was going to spend the night and eat dinner with them on occasion... After he prayed the night prayer, he would enter his house and talk to his wife a little bit before sleeping, making them comforted thereby. And Allah has said: {You have in the Messenger of Allah the best example.}" Part of the problem is Muslims buying into the fantasy world being propagated in television, movies and other media. The hadith about the rib makes it clear that it is rare to find a "perfect wife" and in the same manner, no woman should expect to find the "perfect husband". If one is living in some fantasy world, they are apt to be greatly disappointed with real life. Physical Relations In Sahih Ibn Hibban, the following was narrated: "The wife of 'Uthman ibn Madh'oon complained to the Messenger of Allah (sas) that her husband had no need for women. During the days he would fast and at night he would pray. The Prophet (sas) asked him: "Am I not the best example for you to follow?" He answered: "Certainly, may my father and mother be sacrificed for you." The Prophet (sas) then told him: "As for you, you pray during the night and you fast during the day. Certainly, your wife has a right upon you and your body has a right upon you so pray and sleep and fast and break your fast." There are several similar incidents narrated where Companions of the Prophet (sas) gave similar decisions in similar situations. In one story which took place in the presence of Umar, the Companion who was judging told the husband that since Allah had given him the right to four wives and he had only one that he could practice his praying and fasting three out of four nights, but that at least one in four had to be reserved for his wife.

Not to be Beaten
It is the right of the Muslim wife that she is not to be struck except in the case of nushooz (rebellion against the husband's authority). Even in that case, the husband is only allowed to "strike" her, but in a way which does no harm, similar to the proper disciplining of a child. It is never lawful for him to strike her face or cause her any bruise or injury. Allah says in the Qur'an:

{...Wa allaatiy takhaafoona nushoozahunna fa'idhoohunna wahjuroohunna fiy al-madhaaji'i wadhriboohunna fa in ata'nakum falaa tabghoo 'alaihinna sabeelan inna Allaha kaana 'aliyyan kabeeran.} {...And (as for) those (women) from whom you anticipate rebellion, admonish them, avoid them in the sleeping place and hit them. If they obey you, do not desire and further way to (harm) them. Surely, Allah is Knowing, Great.} An-Nisaa:34 It is incomprehensible how so many translators have translated the word "wadhriboohunna" in the above verse as "beat them" or, even more laughable: "beat them [lightly]". This is wrong, wrong, wrong. It is an abomination which has caused much misunderstanding and opened the door to the enemies of Islam. The word in Arabic means to "strike" or "hit". It inludes everything from a tap with a tooth-stick to what in English we call beating. If it is stated that so-and-so "hit" so-and-so without further description, it would be assumed to be a single blow and it could be of any magnitude. When the Prophet (sas) took a tiny stick and tapped one of the Muslims on the stomach to straighten the ranks in preparation for war, he "hit" him with this meaning. Contrast this to the English phrase: "beat them". The meaning is totally different. If you took a shoe lace and hit someone on the hand with it, you could properly say dharabtahu in Arabic but in English you could never say that you had "beaten" that person. Please get this straight and correct anyone you hear distorting the meaning of this verse in this way. The verse mentions admonition, boycotting and hitting in the case of nushooz. This refers to a rebellion against the husband's authority within the marriage which amounts to a breach of the marriage contract on her part. Ibn Taimia said about this: "Nushooz in the verse: {...And (as for) those (women) from whom you anticipate rebellion (nushooz)...} means that she is recalcritrant to her husband and she is estranged to him inasmuch as she does not obey him when he calls her to bed, or she leaves the house without his permission and other similar things in which she is required to obey him." Many scholars have stated that the three steps must be taken sequentially, i.e, admonition then separation in sleeping and finally hitting, making hitting a last resort only in extreme situations. Thus the vast majority of whan men do to their wives in spontaneous fits of rage often over trivial issues is absolutely haraam and not sanctioned by Islam in any way. An-Nawawi said about his: "At the first indication of disobedience to marital authority, a wife should be exhorted by her husband without his immediately breaking off relations with her. When she manifests her disobedience by an act which, although isolated, leaves no doubt to her intentions, he should repeat his exhortations and confine her to the house but without striking her... Only when there are repeated acts of disobedience may a husband strike his wife." As we said, this can NEVER be a "beating". A husband is never allowed to strike his wife in any way which causes injury or leaves any kind of mark. The Prophet (sas) said: "Fattaqoo Allaha fiy an-nisaa'i fa innakum akhadhtumoohunna bi amaani Allahi wa istahlaltum furoojahunna bi kalimati Allahi wa lakum 'alaihinna an laa yooti'na furushakum ahadan takrahoonahu fa in fa'alna dhaalika fadhriboohunna dharban ghaira mubarrihin wa lahunna 'alaikum rizquhunna wa kiswatuhunna bi al-ma'roofi."

"So beware of Allah regarding women for you have taken them as a trust from Allah and you have made their bodies lawful with the word of Allah. You have the right over them that they should not allow anyone on your furnishings who you dislike. If they do that, hit them in a way which causes no injury. And, they have the right over you to provision and clothing according to custom." Bukhari & Muslim Privacy It is actually the right of both spouses that the other not discuss their private moments with anyone else. Note the following sahih hadith: "Is there any man among you who goes to his wife, closes the door behind them, covers themselves and conceal themselves by Allah's concealing?" They said: "Yes." He then said: "Then he sits after that [with others] and says, 'I did this and that.'" They were silent. He then turned to the women and said: "Do any of you talk about such things?" They, too, were silent. Then a young girl stood up on her toes so the Prophet (sas) could see her and hear her and she said: "O Messenger of Allah they [the men] certainly talk about that and they [the women] also talk about it." He (sas) said: "Do you know what they are like? They are like a female devil who met a male devil in the street and they satisfied their desires with the people looking on." Abu Daud (sahih) Justice If a man has more than one wife, he is required to do justice between them in terms of physical things (housing, clothing, food, etc.) and nights spent with each. Allah said: {Wa lan tastatee'oo an ta'diloo baina an-nisaa'i wa lau harastum. Fa laa tameeloo kulla almaili fa tadhharuhaa ka al-mu'allaqati. Wa in tuslihoo wa tattaqoo ta inna Allaha kaana ghafooran raheeman.} {And you will not be able to effect justice between the women no matter how hard you try. So do not incline [toward some] completely such that you leave [another] as if suspended. And if you reform and fear Allah, surely Allah is ever Forgiving, Merciful.} An-Nisaa:129 The Prophet (sas) indicated that there are forms of justice which are required just as there are forms of justice which are beyond human ability. Those which are required are money, housing, cloting and the like as well as nights spent with her. Those beyond human ability are feelings of the heart and things like that. He (sas) said: "Allahumma hadhaa qismiy feemaa amliku falaa talumniy feemaa tamliku wa laa amliku." "O Allah, this is my division in what I control, so do not blame me regarding that which You control and I do not." Abu Daud (some graded it weak, others graded it hassan). Also, the Prophet (sas) warned of the dangers of not fulfilling justice where it is required between wives, saying: "Man kana lahu imra'taan fa maala ilaa ihdaahumaa jaa'a yauma al-qiyamati wa shiqquhu maa'ilun."

"Whoever has two wives and favors one of them will be resurrected on Qiyama with one of his sides hanging down." Abu Daud (sahih) To Be Taught Her Religion The Prophet (sas): "Kullukum raa'in wa kullukum mas'oolun 'an ra'iyyatihi. Al-imaamu raa'in wa mas'oolun 'an ra'iyyatihi wa ar-rajulu raa'in tiy ahlihi wa huwa mas'oolun 'an ra'iyyatihi." "All of you are shepherds and all of you will be asked about your wards. The ruler is a shepherd and shall be asked about his wards. The man is a shepherd of his family and will be asked about his ward." Bukhari Knowledge in Islam is of two types: 1) that which is obligatory upon each and every Muslim and 2) that which must be learned by some among the Ummah. Of the first type, it is obligatory for every Muslim woman to know her beliefs, how to pray, how to fast, as well as issues particular to woman such as how to purify herself from her monthly course, etc. She must also know her obligations toward parents, her husband (and his obligations toward him), her children, her neighbors, etc. as well as her rights over each of those. It is the obligation of the husband to make sure that she acquires all the knowledge which it is obligatory for her to acquire. If this means that he has to spend money on books or tapes, then he must do so. The scholars have emphasized the importance of this right of women to the extent that many of them have given her permission to leave the house to attend a lecture at the masjid even without her husband's permission. It is well-known that the Prophet (sas) said that seeking knowledge is incumbent upon every Muslim mail and female. Allah said in the Qur'an: {Yaa ayyuhaa alladhina aamanoo qoo anfusakum wa ahleekum naaran waqooduhaa an-naasu wa al-hijaaratu 'alaihaa malaa'ikatun ghilaadhun shidaadun la ya'soona Allaha maa amarahum wa yaf'aloona ma yu'maroona.} {O you who believe guard yourselves and your family members from a fire whose fuel is people and stones. Over it are tough and fearsome angels. They do not disobey Allah in any order they carry out that which they are ordered to do.} At-Tahreem:6 Part of the meaning of this verse is that the husband/father (the "shepherd" of the household) must take all necessary means to ensure that all those under his guardianship (wives and children) have the opportunity and the means to acquire all the knowledge they need to worship Allah and live their lives as Allah has prescribed that we live our lives. If he has fulfilled that, then he has fulfilled his obligation and will not be asked about the sins of his wife and children. If he fails to fulfill this, then he himself will be asked about their sins and their going astray based on HIS shortcomings in not fulfilling his obligations in this regard. In another version of the hadith about the "shepherds", the Prophet (sas) continues:

"...hattaa yus'ala ar-rajulu 'an ahli baitihi: a aqaama feehim shar'a Allahi am adhaa'a?" "...until the man will be asked about the people in his household: did he establish among them the law of Allah or did he allow it to become lost?" To Defend Her Honor A man should be "jealous" with regard to his wife's honor and standing. He should defend her whenever she is slandered or spoken ill of behind her back. Actually, this is a right of every Muslim in general but a right of the spouse specifically. He should also be jealous in now allowing other men to look at his wife or speak with her in a manner which is not appropriate. The Prophet (sas) mentioned in a sahih hadith that "Three will never enter paradise... addayyooth." Ad-dayyooth (sometimes translated "henpecked") is the weak husband who has no jealousy toward his wife and other men. "Jealousy" in this sense means fervor for the boundaries of Allah and anger when they are transgressed. The Prophet (sas) said: "Inna Allaha yughaaru wa inna al-mu'mina yughaaru wa ghairatu Allahi an ya'tiya al-mu'minu maa harrama 'alaihi." "Verily, Allah has jealousy and the believer has jealousy. Allah's jealousy is due to a believer committing that which He has forbidden him." Muslim This does not mean, however, that a Muslim should go overboard on this point suspecting his wife at every turn and trying to spy on her. This becomes Adh-dhann (suspicion) which the Prophet (sas) warned us about in the following hadith in Bukhari and Muslim: "Iyyaakum wa adh-dhanna fa inna adh-dhanna akdhabu al-hadith." "Stay away from suspicion for suspicion is the most lying of speech." http://www.java-man.com/Pages/Marriage/Marriage08a.html

Rights of Women in lslam

Allah has created every living being in pairs - male and female (51:49) -including mankind. Allah has honoured the children of Adam - both male andfemale (17:70). Men and women who believe are protectors of one another (9:71). Allah will reward both men and women in the life after death (3:195). In lslam a woman has a distinct and separate identity. Islam has given her theright to own property. She is the owner of her earnings. No-one (father,husband or brother) has a right over them. She can dispose of her earnings andproperty as she wishes, within the bounds of Halal (lawful) and Haram(unlawful). lslam has given women a right to inheritance. She has a claim on the propertyof her dead father, husband or childless brother (4:7, 32,176). A woman has the right to choose her husband. No-one can impose a decision onher against her will. She has a right to seek separation (Khula') from herhusband if their marriage becomes impossible to sustain. If any man falsely questions a woman's chastity, that man is declared unfit forgiving evidence (24:4). This shows how a woman's honour is safeguarded fromfalse accusations. The Quran asks the Muslims to treat women kindly (4:19). It makes Muslimhusbands responsible for their wife's maintenance. The women in return, areexpected to remain obedient and chaste (4:34). A woman has a right to develop her talents and to work within the Iimits oflslam. Islam allows a non-Muslim married woman to retain their religion andher husband cannot interfere in this freedom. This applies to Christian andJewish women with Muslim husbands.

Duties of a woman in lslam

lslam is a fair and balanced system of life. While it specifies the rights ofwomen it also lays down duties. A Muslim is expected to observe the following: 1. Belief in Tawhid and the practice of lslam come first. A Muslim women must perform her Salah, observe Sawm, pay Zakah on her own wealth (If it isapplicable) and go on Hajj if she can afford it. She is exempted from Salahand can defer Sawm during her period, but she must make up the days lostafterwards. Friday prayer (Jumu'ah) is optional for women. 2. She is required to maintain her chastity all the time. She must not haveany extra-marital relationships. The same is the case with men. 3. It is her duty to bring up children according to the needs of lslam. Shehas to look after the family and has almost absolute control over domesticaffairs, although the family is run by mutual consultation and co-operation. She is the queen of the family and in charge of domestic life.

4. She should dress modestly and should put on Hijab (covering cloak) whilegoing out and meeting adult males beyond her close relatives (33:59,24:30-31). She should not wear man's clothing. 5. She is her husband's help-mate. A faithful wife is like a garment, a Sourceof peace, happiness and contentment for her husband (30:21,2:187). 6. If she is asked to go against the commands of Allah, she must defy even herhusband, father or brother. 7. She is expected to protect her husband's property and belongings in hisabsence. lslam views a husband and wife as complementary to each other.Neither dominates the other. Each has his or her own individual rights andduties - together they form a peaceful and happy family which is the basis fora sound and prosperous society. Man and woman are not exactly equal in lslam. They have different physical andbiological features. lslam recognises the leadership of a man over a woman(4:34, 2:228) but that does not mean domination. An average man is stronger, heavier, harder in muscles and taller than anaverage woman. Women can become pregnant and bear children but men cannot. Women tend to be sensitive, emotional and tender while man are comparativelyless emotional and more practical. Throughout history, men and women have never been treated the same. lslam hasgiven women the right position and has notattempted to violate divine laws. Other religions and philosophies have been unable to visualise the exact and right role of women. In the West, women havebeen reduced almost to a commodity of enjoyment and fancy. Women have tendedto degrade themselves unwittingly in modern times for, in the name of equality,they have become the objects of exploitation by men and the slogans of libertyand equality have virtually reduced them to playful commodities. They haveneither gained liberty nor achieved equality; rather they have lost theirnatural place in the home. http://www.angelfire.com/bc3/johnsonuk/eng/dawa/social.html

STATUS OF WOMEN IN ISLAM

Women have a very important place in Islamic society. Unlike a number ofother religions, Islam holds a women in high esteem. Her importance as amother and a wife has been clearly stated by Prophet Muhammad (pbuh).The prophet said, "Paradise lies at the feet of your mothers." Once aperson asked the Prophet, "Who deserves the best care from me?" The Prophetreplied, "Your mother (he repeated this three times), then your father and thenyour nearest relatives." In his farewell speech at 'Arafat in the tenth year of the Hijrah, theProphet said,"O people, your wives have certain rights over you and you havecertain rights over them. Treat them well and be kind to them, for they areyour partners and committed helpers." The Prophet also said, "Thebest among you is the one who is the best towards his wife." These sayings clearly prove the important position given to women in Islam butthere are still people, especially in the West, who have misgivings about thestatus of women in Islam. To these people, the Muslim women is seen as 'Aprisonar in the four walls of the house', a nonperson', and 'someone who hasno rights and is living always under the domination of a man'.These notions are totally wrong and are based on ignorance rather thanknowledge of Islam. One of the rites of Hajj is the fast walk between As-Safa and Al-Marwah, whichis observed to remember the event of Hajar (Hagar), mother of Prophet Ismail, who ran between these two hills to find water. This is another proof of theimportance given to women by Islam. In order to Judge these false ideas held by western people, it would be usefulto survey the attitudes to women in different societies in the past. During the Roman civilization, for example, a woman was regarded as a slave. The Greeks considered her a commodity to be bought and sold. EarlyChristianity regarded women as temptresses, responsible for the fall ofAdam. In India, the Hindus until recently, considered their women worse then death,pests, serpents or even Hell. A wife's life ended with thedeath of her husband. ln the past, a widow had to jump into the flames of herhusband's funeral pyre. In the pre-lslamic state of Arabia, a woman was regarded is a cause for griefand unhappiness and baby girls were sometimes buried alive after birth. In France, in 587 CE, a meeting was held to study the status of women and todetermine whether a woman could truly be considereda human being or not!. Henry VIII in England forbade the reading of the Bibleby women and throughout the middle ages the Catholic Church treated women assecond-class citizens. In the Universities of Cambridge and Oxford, male andfemale students were not given the same rights until 1964. Before 1850, women were not counted as citizens inEngland and English women had no personal rights until 1882'. If we keep this picture in mind and look into the position of the women inIslam, we must conclude that lslam liberated women from the dark age ofobscurity fourteen hundred years ago!

Islam is a religion of common sense and is in line with human nature. Itrecognises the realities of life. This does not mean it has recognisedequality of man and woman in every respect. Rather, it has defined theirduties in keeping with their different biological make-up (2:228). Allah hasnot made man and woman identical, so it would be against nature to try to havetotal equality between a man and a woman. That would destroy the social balance. Society would not prosper but wouldinstead have insoluble problems such as broken marriages, illegitimate childrenand the break-up of family life. These problems are already rife in westernsociety. Schoolgirl pregnancies, an increase in abortions, divorce and manyother problems have cropped up because of a permissive outlook and theso-called freedom of women.

What are the rights of the husband and what are the rights of the wife?
Question: what are a wife's rights on her husband according the Quran and Sunnah? or what are a husbands duties to his wife and viceversa? Answer: Praise be to Allaah. Islam has enjoined upon the husband duties towards his wife, and vice versa, and among these duties are some which are shared by both husband and wife. We will mention by the help of Allaah some of the texts of the Quraan and Sunnah which have to do with the duties of the spouses towards one another, quoting also from the commentaries and views of the scholars. Firstly: The rights of the wife which are hers alone: The wife has financial rights over her husband, which are the mahr (dowry), spending and accommodation. And she has non-financial rights, such as fair division between co-wives, being treated in a decent and reasonable manner, and not being treated in a harmful way by her husband. 1. Financial rights

(a) The mahr (dowry). This is the money to which the wife is entitled from her husband when the marriage contract is completed or when the marriage is consummated. It is a right which the man is obliged to pay to the woman. Allaah says (interpretation of the meaning): And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart [al-Nisaa 4:4] The prescription of the mahr demonstrates the seriousness and importance of the marriagecontract, and is a token of respect and honour to the woman. The mahr is not a condition or essential part of the marriage-contract, according to the majority of fuqahaa; rather it is one of the consequences of the contract. If the marriage-contract is done without any mention of the mahr, it is still valid, according to the consensus of the majority, because Allaah says (interpretation of the meaning): There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage) [al-Baqarah 2:236]

The fact that divorce is permitted before consummation of the marriage or before stipulating the mahr indicates that it is permissible not to stipulate the mahr in the marriage-contract. If the mahr is stipulated, it becomes obligatory upon the husband; if it is not stipulated, then he must give the mahr that is given to women of similar status to his wife. (b) Spending. The scholars of Islam are agreed that it is obligatory for husbands to spend on their wives, on the condition that the wife make herself available to her husband. If she refuses him or rebels, then she is not entitled to that spending. The reason why it is obligatory to spend on her is that the woman is available only to her husband, because of the marriage contract, and she is not allowed to leave the marital home except with his permission. So he has to spend on her and provide for her, and this is in return for her making herself available to him for his pleasure. What is meant by spending is providing what the wife needs of food and accommodation. She has the right to these things even if she is rich, because Allaah says (interpretation of the meaning): but the father of the child shall bear the cost of the mothers food and clothing on a reasonable basis [al-Baqarah 2:233] Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him [al-Talaaq 65:7] From the Sunnah: The Prophet (peace and blessings of Allaah be upon him) said to Hind bint Utbah the wife of Abu Sufyaan who had complained that he did not spend on her: Take what is sufficient for you and your children, on a reasonable basis. It was narrated that Aaishah said: Hind bint Utbah, the wife of Abu Sufyaan, entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, O Messenger of Allaah, Abu Sufyaan is a stingy man who does not spend enough on me and my children, except for what I take from his wealth without his knowledge. Is there any sin on me for doing that? The Messenger of Allaah (peace and blessings of Allaah be upon him) said, Take from his wealth on a reasonable basis, only what is sufficient for you and your children. (Narrated by al-Bukhaari, 5049; Muslim, 1714) It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon: Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner (Narrated by Muslim, 1218)

(c) Accommodation. This is also one of the wifes rights, which means that her husband should prepare for her accommodation according to his means and ability. Allaah says (interpretation of the meaning): Lodge them (the divorced women) where you dwell, according to your means [al-Talaaq 65:6] 2. Non-financial rights

(i) Fair treatment of co-wives. One of the rights that a wife has over her husband is that she and her co-wives should be treated equally, if the husband has other wives, with regard to nights spent with them, spending and clothing. (ii) Kind treatment. The husband must have a good attitude towards his wife and be kind to her, and offer her everything that may soften her heart towards him, because Allaah says (interpretation of the meaning): and live with them honourably [al-Nisaa 4:19] And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable [al-Baqarah 2:228] From the Sunnah: It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Be kind to women.(Narrated by alBukhaari, 3153; Muslim, 1468). There follow examples of the kind treatment of the Prophet (peace and blessings of Allaah be upon him) towards his wives for he is the best example: 1. It was narrated from Zaynab bint Abi Salamah that Umm Salamah said: I got my menses when I was lying with the Prophet (peace and blessings of Allaah be upon him) under a single woollen sheet. I slipped away and put on the clothes I usually wore for menstruation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, Have you got your menses? I said, Yes. Then he called me and made me lie with him under the same sheet. She said: And she told me that the Prophet (peace and blessings of Allaah be upon him) used to kiss her when he was fasting, and the Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl to cleanse ourselves from janaabah from one vessel.(Narrated by al-Bukhaari, 316; Muslim, 296) 2. It was narrated that Urwah ibn al-Zubayr said: Aaishah said: By Allaah, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) standing at the door of my apartment when the Abyssinians were playing with their spears in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him). He covered me with his cloak so that I could watch their games, then he stood there for my sake until I was the one who had had

enough. So you should appreciate the fact that young girls like to have fun. (Narrated by alBukhaari, 443; Muslim, 892) 3. It was narrated from Aaishah the Mother of the Believers (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray sitting down; he would recite Quraan when he was sitting down, then when there were thirty or forty aayahs left, he would stand up and recite them standing up. Then he did rukoo, then sujood; then he would do likewise in the second rakah. When he had finished his prayer, he would look, and if I was awake he would talk with me, and if I was asleep he would lie down. (Narrated by al-Bukhaari, 1068) (c) Not harming ones wife. This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming ones wife. It was narrated from Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, There should be no harming nor reciprocating harm. (Narrated by Ibn Maajah,, 2340) This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438. Among the things to which the Lawgiver drew attention in this matter is the prohibition of hitting or beating in a severe manner. It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon: Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner (Narrated by Muslim, 1218) Secondly: The husbands rights over his wife. The rights of the husband over his wife are among the greatest rights; indeed his rights over her are greater than her rights over him, because Allaah says (interpretation of the meaning): And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them [al-Baqarah 2:228] al-Jassaas said: Allaah tells us in this aayah that each of the spouses has rights over the other, and that the husband has one particular right over his wife which she does not have over him.

Ibn al-Arabi said: this text states that he has some preference over her with regard to rights and duties of marriage. These rights include: (a) The obligation of obedience. Allaah has made the man a qawwaam (protector and maintainer) of the woman by commanding, directing and taking care of her, just as guardians take care of their charges, by virtue of the physical and mental faculties that Allaah has given only to men and the financial obligations that He has enjoined upon them. Allaah says (interpretation of the meaning): Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means [al-Nisaa 4:34] Ali ibn Abi Talhah said, narrating from Ibn Abbaas: Men are the protectors and maintainers of women means, they are in charge of them, i.e., she should obey him in matters of obedience that Allaah has enjoined upon her, and obey him by treating his family well and taking care of his wealth. This was the view of Muqaatil, al-Saddi and al-Dahhaak.(Tafseer Ibn Katheer, 1/492) (b) Making herself available to her husband. One of the rights that the husband has over his wife is that he should be able to enjoy her (physically). If he marries a woman and she is able to have intercourse, she is obliged to submit herself to him according to the contract, if he asks her. That is after he gives her the immediate mahr, and gives her some time two or three days, if she asks for that to sort herself out, because that is something that she needs, and because that is not too long and is customary. If a wife refuses to respond to her husbands request for intercourse, she has done something haraam and has committed a major sin, unless she has a valid shari excuse such as menses, obligatory fasting, sickness, etc. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning. (Narrated by al-Bukhaari, 3065; Muslim, 1436) (c) Not admitting anyone whom the husband dislikes. One of the rights that the husband has over his wife is that she should not permit anyone whom he dislikes to enter his house. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: It is not permitted for a woman to fast when her husband is present without his permission, or to admit anyone into his house without his permission. And whatever she spends (in charity) of his wealth without his consent, . (Narrated by al-Bukhaari, 4899; Muslim, 1026) It was narrated from Sulaymaan ibn Amr ibn al-Ahwas: my father told me that he was present at the Farewell Pilgrimage (Hujjat al-Wadaa) with the Messenger of Allaah (peace and blessings of Allaah be upon him). He [the Prophet (peace and blessings of Allaah be upon him)] praised and glorified Allaah, then he preached a sermon and said: Treat women kindly, for they are prisoners and you have no other power over them than that, if they are guilty of open

lewdness, then refuse to share their beds, and hit them, but not severely. But if they return to obedience, (then) do not seek means (of annoyance) against them. You have rights over your women and your women have rights over you. Your rights over your women are that they should not let anyone whom you dislike sit on your bed and they should not let anyone whom you dislike enter your house. Their rights over you are that you should feed and clothe them well. (Narrated by al-Tirmidhi, 1163 he said this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 1851) It was narrated that Jaabir said: [the Prophet] (peace and blessings of Allaah be upon him) said: Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner (Narrated by Muslim, 1218) (d) Not going out of the house except with the husbands permission. One of the rights of the husband over his wife is that she should not go out of the house except with his permission. The Shaafais and Hanbalis said: she does not have the right to visit (even) her sick father except with the permission of her husband, and he has the right to prevent her from doing that because obedience to the husband is obligatory, and it is not permitted to neglect an obligatory action for something that is not obligatory. (e) Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey. The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission. The evidence that it is permissible to discipline one's wife includes the aayahs (interpretation of the meaning): As to those women on whose part you see ill-conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful) [al-Nisaa 4:34] O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones [al-Tahreem 66:6] Ibn Katheer said: Qutaadah said: you should command them to obey Allaah, and forbid them to disobey Allaah; you should be in charge of them in accordance with the command of Allaah, and instruct them

to follow the commands of Allaah, and help them to do so. If you see any act of disobedience towards Allaah, then stop them from doing it and rebuke them for that. This was also the view of al-Dahhaak and Muqaatil: that the duty of the Muslim is to teach his family, including his relatives and his slaves, that which Allaah has enjoined upon them and that which He has forbidden them. (Tafseer Ibn Katheer, 4/392) (f) The wife serving her husband. There is a great deal of evidence (daleel) for this, some of which has been mentioned above. Shaykh al-Islam Ibn Taymiyah said: She is obliged to serve her husband according to what is reasonable among people of similar standing. That varies according to circumstances: the way in which a Bedouin woman serves (her husband) will not be like the way of a town-dweller, and the way of a strong woman will not be like the way of a weak woman. (al-Fataawa al-Kubraa, 4/561) (g) Submitting herself to him. Once the conditions of the marriage-contract have been fulfilled and it is valid, then the woman is obliged to submit herself to her husband and allow him to enjoy her (physically), because once the contract is completed, he is allowed in return to enjoy her, and the wife is entitled to the compensation which is the mahr. (h) The wife should treat her husband in a good manner, because Allaah says (interpretation of the meaning): And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable [al-Baqarah 2:228] Al-Qurtubi said: It was also narrated from him i.e., Ibn Abbaas that this means: they have the right to good companionship and kind and reasonable treatment from their husbands just as they are obliged to obey the commands of their husbands. And it was said that they have the right that their husbands should not harm them, and their husbands have a similar right over them. This was the view of al-Tabari. Ibn Zayd said: You should fear Allaah concerning them just as they should fear Allaah concerning you. The meanings are similar, and the aayah includes all of that in the rights and duties of marriage. (Tafseer al-Qurtubi, 3/123-124) And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

http://www.islam-qa.com/index.php?QR=10680&ln=eng

1 in 5 say it's OK to slap women

By GRAEME WILSON Deputy Political Editor Published: 09 Mar 2009 Add a comment

ONE in five adults thinks it is OK for a man to slap his wife or girlfriend, a shock survey reveals today.
They consider it acceptable if she merely wears "sexy clothes" in public. Fourteen per cent reckon blokes are justified in lashing out if a partner is "nagging or moaning". And 10 per cent believe it is all right for them to hit a lover who flirts with another man.

'Shocked' ... Jacqui Smith

The sickening figures emerge in a Government survey on domestic violence - which quizzed both men AND women - to be published today. Incredibly, they reveal that HALF the public think a woman is at least partly at fault for being raped if she does not clearly say "no". A third believe she is partly responsible if she is drunk. And a quarter think she should take some of the blame if she wears sexy clothing. Officials said the findings "shocked" Home Secretary Jacqui Smith. They come as she unveils a groundbreaking crusade today to stop violence against women.

Powers
A register of abusive partners, to be monitored by police, could be set up. This will allow cops to warn women who start dating thugs with a history of violence. GPs will be asked to do more to spot signs of domestic violence when they see women patients. And schools will teach pupils about the problem. Ministers are also looking at powers to ban abusive partners from the home for two weeks. Ms Smith said: "Violence against women and girls is unacceptable. "We've already made real progress, with domestic incidents more than halving in the past 12 years. "But I want to start a national debate on what more we can do." The survey also found that a third of people know a woman who has suffered violence from a man she knows. In 2007, 142 people died in domestic attacks, including 38 men. Hundreds of thousands of people are thought to suffer some kind of abuse at home each year. g.wilson@the-sun.co.uk

Read more: http://www.thesun.co.uk/sol/homepage/news/article2305976.ece#ixzz1MuycqNoD

PM unhappy at women organisations silence

UNB, Dhaka

Prime Minister Sheikh Hasina Tuesday criticised the women organisations for not playing their due role about the Women Development Policy. I did not see any desired role from you when vested quarters were on the field to oppose the Women Development Policy, she said when a delegation of Samajik Protirodh Committee led by Dr Fouzia Khan met her at the Prime Ministers Office. Hasina said the women organisations were seen sitting idle when the government formulated the women development policy for the welfare of the women. The government is trying its level best to upgrade the status of the women but you did not step forward, she told the delegation. PMs Pres Secretary Abul Kalam Azad briefed the reporters after the meeting. Hasina asked the women leaders to meet the opposition leader and gather her support to the issue. It seems to me that the opposition leader is against the women policy. Otherwise, why she did not hold meeting with the people who are strongly against the women policy. The PM said her government has undertaken several steps to build women leadership from grass root level to enhance their empowerment. Hasina opined that desired development of the nation could not be possible by ignoring the huge womenfolk. She said her party nominated a good number of women candidates during the last parliament elections and 45 females were made parliament members from the reserved seats. The PM said necessary amendments were made to elect women candidates at all tiers of the local government. The government ensured various facilities for the women in educational institutions as well as in government offices, she added. Principal Secretary to the Prime Minister MA Karim and PMO Secretary Molla Waheeuzzaman were present. Later, the newly elected office bearers of Chittagong University Teachers Association (CUTA) led by Prof Ruhul Amin paid a courtesy call on Hasina at her office. The delegation informed the prime minister about their various problems. Giving a patient hearing, she suggested them to collect fund from the well-off people in the society through alumni association for solving their own problems. She also informed the teachers that the government is planning to give tax rebate on the money to be donated for educational institutions. PMs Adviser Dr Alauddin Ahmed was, among others, present.

http://www.thedailystar.net/newDesign/latest_news.php?nid=30072