Islam believes that a adult female is non simply capable to adult male instead she has her ain separate and complete entity in all respects. She has an equal right to that of a adult male to nurture her faiths modules. function her religion. get instruction. acquire a occupation. make concern. ain something and profit herself from it and turn out her creativeness in an endeavor. She is maestro of herself in all respects. The spiritual facet of this fact is described in the Quran as under: “For Muslim work forces and adult females. for believing work forces and adult females ; for devout work forces and adult females ; for work forces and adult females who are patient. for work forces and adult females who humble themselves ; for work forces and adult females who give charity’ for work forces and adult females who fast ; for work forces and adult females who guard their celibacy. and for work forces and adult females who remember Allah much- for them all has God prepared forgiveness and a great reward” ( Al – Ahzab 33. poetry 55 ) The features mentioned in the above Quranic Verse are ten in figure. These features cover all facets of Islam. Islamic behavior and behaviourism related to the rights of God and of human existences excessively. The above poetry makes it clear that there is no differentiation between a adult male and a adult female in footings of worships of God. obeisance to Him and the topographic point in the life after decease. In fact there is no differentiation on the footing of gender.
The Quran has laid down the undermentioned rule in connexion with acquisition of wealth “For work forces is a part of what they earn and for adult females is a part of what they earn “ ( Al-Nisa 4. Verse32 ) The Sura “Al-Nisa” fundamentally deals with affairs associating to money and other issues that emerge out of the relationship of adult male and adult female in different capacities in a household ; Immediately after the above quoted verse an article from the jurisprudence of bequest has been described and following comes the instructions about the common contacts of a hubby and a married woman. Hence the context makes it clear that the above mentioned poetry is related to the secular life and that a adult female has equal rights to that of a adult male like geting instruction. making occupation or a concern. trade of a belongings and even develop her personality.
There are several other Quranic poetries which make it clear that there is no differentiation between adult male and a adult female on any evidences except in the bearing of a duty ( the item would come in ulterior pages ) . Both are human existences and both have rights and privileges. God says: “I will deny no adult male or adult female among you the wagess of their labors. You are the progeny of one another” ( Al-Imran 3: Poetry: 195 ) Through Sura Al-Tawba. God has declared all Muslim work forces and adult females as friends. comrades and assistants of each other. Thus adult females are. in no manner inferior to work forces instead they are friends of work forces and are equal to them. ( However. in footings of duties there can be categorization. like a physician and a instructor. under particular fortunes ) : “The true trusters. both work forces and adult females. are equal friends to each other. They enjoin what is merely and prohibit what is evil ; they attend to their supplications and pay the Zakat and obey Allah and His Apostle. On these Allah will hold clemencies.
He is Mighty. Wise. ” ( Al-Tawba 9. verse71 ) This is why during the prophetic period adult females used to get both spiritual and secular instruction. make farming. take portion in trade and industry and pull off their wealth and belongings ; About Aisha. the married woman of the Holy Prophet. everyone knows that she has related and confirmed 2210 Hadiths ( Prophet’s expressions ) ( Sadarat-ul-Zahab: vol. 1 ) The books based on the digests of the history of the yearss of the comrades of the Apostle reveal the narratives of countless females who had command over different Fieldss of the spiritual cognition instead several high bookmans attained the cognition of Islam from them. It was a general pattern during those yearss people used to seek counsel from the married womans of the Apostle in the affairs of faith. There were besides the married womans of the Apostle. certain other adult females excessively who earned reputation in this field. Rabi-Bint-I-Mauz was one such celebrated bookman and the outstanding bookmans of Islam like Abdullah-bin-Abass and Abdullah Bin Umar had been her pupils. Several people have related certain Hadiths through her mention.
These include Salman Bin Yasir. Abad Bin walid and Nafei-Bin-Umar etc. Fatima Bint-I-Qais had been the coach of the outstanding bookmans like Ibn-e-Maseeb. Urwa Bin Zubair and Shabi. ( Al-Astaayab-fil-Asam-ul-Sahab ) Ayesha the girl of Saad Bin Abi-Waqas was singular bookman and had educated Imam Malik. Ayub Sakhtiami and Hakam Bin Ataiba. ( Tazeeb-ul-tazeeb Vol. 12 ) Imam Shafi. the high legal expert learnt the cognition of Hadith from the Syeda Nafisa. the expansive girl of Hasan. the expansive boy of the Apostle. ( Wafyat-ul-Aayam-al-Ibn-khalkan Vol 2 ) Lapp was the instance of the secular cognition and wisdom. For illustration among the female comrades of the Apostle several were poetess like Khansa. Saudah. Safia. Atika. Muridya. Umm-I-Aiman and several others. In the field of medical specialty and surgery. Rafaza Aslamia. Umm-I-Mutea. umm-I-Kabsa. Hamne Bint-I- Jahsh. Ummi-I-Athiya. Ummai Saleem and several other adult females won reputation. ( Tabqat-Ibne-Saeed. Asaba ) It was a usual pattern among adult females to acquire worldly cognition during those yearss. If their figure is non singular. it was due to miss of resources.
Some ordinary adult females knew how to read and compose and even could pull off little histories. ( Tabqat Ibn-e-Saad Vol-8 ) . Some wrote and reply letters. ( Al-Adab-ul Musfi ) During those yearss the adult females used to make farming and looked after their Fieldss. In Bokhari ( the aggregation of Hadith ) Sahl Bin Sasd relates the narrative of a female comrade of the Apostle who owned Fieldss and gardens. She cultivated a veggie named “Salq” near the bank of a watercourse and used to function Sahl Bin Saad and others with Salq and Maize when they visited every Friday. ( Bokhari ) The most attested books on Hadith like Bokhari. Muslim. Abu-Daud and Ibni Mauja quote the statement of Jabir Bin Abdullah who narrates about her maternal aunt. She was divorced and was traveling through Iddat ( the three months waiting period after divorce during which a adult female can’t marry ) . She desired to sell out the fruit of her garden for her life. She consulted the Apostle who advised her to make so as in that instance she would be able to give charity and do something for her salvation. This makes clear that the adult females. during the prophetic perod used to make farming and trade.
Harmonizing to Bokhari. Asma. the girl of Abu Bakar. the first pious Caliph and the married woman of Zubair used to help her hubby in farming on the Fieldss about two stat mis far from her place. Those yearss the adult females could freely take portion in the trade and concern activities. The most respectable adult female in Muslim Ummah Khadija was a bargainer. Many female comrades of the Apostle like Khaula. Al-khamia. Saqafia and Bint-I-Mukarrama used to merchandise in aroma. ( Asaba-Fi-Tameez-ul-Sahaba Vol-4 ) Several event related in ‘Tabqat Ibn-I-Saad’ exhibit the fact Muslim adult females during the Prophetic period used to take portion in agribusiness. trade and industry even without the aid of their hubbies. The married woman of Abdullah Bin Masud was a good craftswoman. Once she told the Apostle that she was adept in different trades and sold out her prepared goods. She inquired if she could pass her money on her hubby and kids as they have no other beginning of income.
The Apostle told her that she would acquire a wages from God if she did that. It is besides quoted in Al-Asaba Fil Tameez-al Sahabe Vol4 ) Once a adult female named Khaula Bint-e-Saalba had a difference with her hubby. Both of them presented their instance before the Apostle who advised the hubby to maintain himself off from her until the disclosure of an direction from God. At this Khula told the Prophet of God that her hubby would’t be able to last in that instance as he was dependent upon her for his life. A adult female named Qaila told the Apostle that she was a bargainer and sought his counsel in the trade affairs. Another adult female. Amira narrates that one time she went to the market along with her amah retainer and bought a fish. Ali. the 4th Caliph of Islam was besides there who bought that fish from her. There are many such incidents related in ‘Tabqat Ibn-I-Saad Vol 8. The most reliable book on this topic. Souda. the Prophet’s married woman was adept in the art of tanning.
It is quoted in Bukhari that one time her sheep died. she put its tegument off. got it tanned and softened it with day of the months. During that period adult females performed several undertakings jointly every bit good. The Bokhari kitab-ul-istehsan unfolds that one time many adult females visited the Apostle and requested him to apportion one twenty-four hours in a hebdomad for their spiritual preparation. The Prophet therefore accepted their petition. Asma Bint-I-Zahid was good at rhetoric. Once adult females designated her their representative and sent to the Apostle to do some questions ( Al-istaab Fi-Al-Sahab ) Women were entrusted with certain responsible places as good and they proved their worth. For illustration Umar. the 2nd Caliph of Islam appointed Shafa Bint-e- Abdullah as the Price control officer.