'Gender Equality and Islam Essay\r'

'Islam believes that a muliebrity is not merely subject to public kind of she has her own separate and complete entity in from each one respects. She has an equal right to that of a creation to shelter her religions faculties, serve her faith, acquire education, get a job, do business, own something and benefit herself from it and prove her creativity in an enterprise. She is master of herself in all respects. The phantasmal position of this fact is described in the Quran as under: â€Å"For Islamic work force and wo workforce, for believing work force and women; for dev come in men and women; for men and women who ar patient, for men and women who humble themselves; for men and women who give charity’ for men and women who fast; for men and women who guard their chastity, and for men and women who come back Allah much- for them all has divinity fudge prep ared forgiveness and a great reward” (Al †Ahzab 33, verse line 55) The characteristics menti pe erlessd in the higher up Quranic Verse are ten in number. These characteristics loom all aspects of Islam, Islamic conduct and behaviorism associate to the rights of God and of human beings as well as. The above verse makes it be concur that there is no notation between a man and a charrhood in equipment casualty of worships of God, obedience to Him and the place in the life afterward death. In fact there is no distinction on the basis of gender.\r\nThe Quran has laid low-spirited the following principle in connection with l mastering of wealth â€Å"For men is a portion of what they earn and for women is a portion of what they earn â€Å"(Al-Nisa 4, Verse32) The sura â€Å"Al-Nisa” basically calls with matters relating to money and other issues that emerge give away of the kin of man and woman in different capacities in a family; Immediately after the above quoted verse an article from the law of legacy has been described and following comes the financi al statements about the mutual contacts of a save and a wife. Hence the context makes it clearly that the above mentioned verse is related to the terrestrial life and that a woman has equal rights to that of a man want acquiring education, doing job or a business, deal of a property and counterbalance develop her per paroleality.\r\n in that location are several other Quranic verses which make it clear that there is no distinction between man and a woman on any crusade except in the bearing of a responsibility (the detail would come in later pages). two are human beings and both have rights and privileges. God says: â€Å"I will deny no man or woman among you the rewards of their labours. You are the offspring of one another” (Al-Imran 3: Verse: 195) Through Sura Al-Tawba, God has declared all Muslim men and women as friends, companions and helpers of each other. Thus women are, in no way inferior to men rather they are friends of men and are equal to them. (However, in call of responsibilities there can be classification, give care a doctor and a teacher, under special circumstances): â€Å"The true up believers, both men and women, are equal friends to each other. They enjoin what is just and forbid what is evil; they experience to their prayers and pay the Zakat and obey Allah and His Apostle. On these Allah will have mercy.\r\nHe is Mighty, Wise.”(Al-Tawba 9, verse71) This is why during the vatical period women utilize to acquire both religious and worldly education, do farming, take while in job and industry and manage their wealth and property; About Aisha, the wife of the Holy seer, all(prenominal)one knows that she has related and confirmed 2210 Hadiths (Prophet’s sayings) (Sadarat-ul-Zahab: vol.1) The books establish on the compilations of the history of the eld of the companions of the Apostle reveal the stories of illimitcapable young-bearing(prenominal)s who had mastery over different fields of the religi ous fellowship rather several eminent scholars deliver the goods the knowledge of Islam from them. It was a general practice during those long time people use to seek guidance from the wives of the Apostle in the matters of religion. There were besides the wives of the Apostle, true other women too who earned repute in this field. Rabi- lay int-I-Mauz was one such(prenominal) famous scholar and the outstanding scholars of Islam the likes of Abdullah-bin-Abass and Abdullah Bin Umar had been her students. Several people have related original Hadiths through her reference.\r\nThese include Salman Bin Yasir, Abad Bin walid and Nafei-Bin-Umar and so forth Fatima Bint-I-Qais had been the tutor of the prominent scholars like Ibn-e-Maseeb, Urwa Bin Zubair and Shabi. (Al-Astaayab-fil-Asam-ul-Sahab) Ayesha the fille of Saad Bin Abi-Waqas was remarkable scholar and had educated imaum Malik, Ayub Sakhtiami and Hakam Bin Ataiba. (Tazeeb-ul-tazeeb Vol. 12) Imam Shafi, the eminent jurist le arnt the knowledge of Hadith from the Syeda Nafisa, the grand fille of Hasan, the grand son of the Apostle. (Wafyat-ul-Aayam-al-Ibn-khalkan Vol 2) Same was the character of the worldly knowledge and wisdom. For specimen among the female companions of the Apostle several were poetess like Khansa, Saudah, Safia, Atika, Muridya, Umm-I-Aiman and several others. In the field of medicine and surgery, Rafaza Aslamia, Umm-I-Mutea, umm-I-Kabsa, Hamne Bint-I- Jahsh, Ummi-I-Athiya, Ummai Saleem and several other women win repute. (Tabqat-Ibne-Saeed, Asaba) It was a usual practice among women to get worldly knowledge during those daylights. If their number is not remarkable, it was due to need of re artificial lakes.\r\nSome ordinary women knew how to read and write and even could manage small accounts. (Tabqat Ibn-e-Saad Vol-8). Some wrote and reply letters. (Al-Adab-ul Musfi) During those days the women used to do farming and looked after their fields. In Bokhari (the collection of Had ith) Sahl Bin Sasd relates the story of a female companion of the Apostle who owned fields and gardens. She cultivated a vegetable named â€Å"Salq” near the bank of a pour and used to serve Sahl Bin Saad and others with Salq and Maize when they visited every Friday. (Bokhari) The well-nigh authenticated books on Hadith like Bokhari, Muslim, Abu-Daud and Ibni Mauja quote the statement of Jabir Bin Abdullah who narrates about her maternalistic aunt. She was divorced and was going through Iddat (the three months postponement period after divorce during which a woman can’t marry). She desired to sell out the fruit of her garden for her living. She consulted the Apostle who rede her to do so as in that case she would be able to give charity and do something for her redemption. This makes clear that the women, during the prophetic perod used to do farming and trade.\r\nAccording to Bokhari, Asma, the daughter of Abu Bakar, the first pious caliph and the wife of Zubair used to assist her save in farming on the fields almost two miles far from her home. Those days the women could freely take part in the trade and business activities. The most respectable woman in Muslim Ummah Khadija was a trader. Many female companions of the Apostle like Khaula. Al-khamia, Saqafia and Bint-I-Mukarrama used to trade in perfume. (Asaba-Fi-Tameez-ul-Sahaba Vol-4) Several government issue related in ‘Tabqat Ibn-I-Saad’ exhibit the fact muslim women during the Prophetic period used to take part in agriculture, trade and industry even without the supporter of their husbands. The wife of Abdullah Bin Masud was a good craftswoman. in one case she told the Apostle that she was adept in different crafts and sold out her prepared goods. She inquired if she could spend her money on her husband and children as they have no other source of income.\r\nThe Apostle told her that she would get a reward from God if she did that. It is overly quoted in Al-Asaba Fil Tameez-al Sahabe Vol4) one time a woman named Khaula Bint-e-Saalba had a dispute with her husband. Both of them presented their case before the Apostle who advised the husband to keep himself away from her until the revelation of an instruction from God. At this Khula told the Prophet of God that her husband would’t be able to survive in that case as he was dependent upon her for his living. A woman named Qaila told the Apostle that she was a trader and sought his guidance in the trade matters. Another woman, Amira narrates that in one case she went to the market along with her maid servant and bought a fish. Ali, the fourth Caliph of Islam was also there who bought that fish from her. There are many such incidents related in ‘Tabqat Ibn-I-Saad Vol 8. The most authentic book on this subject. Souda, the Prophet’s wife was adept in the art of tanning.\r\nIt is quoted in Bukhari that once her sheep died, she put its skin off, got it tanned and ho-hum it with dates . During that period women performed several tasks collectively as well. The Bokhari kitab-ul-istehsan unfolds that once many women visited the Apostle and requested him to allocate one day in a week for their religious training. The Prophet thus accepted their request. Asma Bint-I-Zahid was good at rhetoric. Once women designated her their representative and sent to the Apostle to make some queries (Al-istaab Fi-Al-Sahab) Women were entrusted with certain responsible positions as well and they proved their worth. For archetype Umar, the second Caliph of Islam appointed Shafa Bint-e- Abdullah as the charge control officer.\r\n'