Video: Muslim Women Rights and Fatwas


And when the she-camels, tenmonth pregnant, are abandoned,

And when the beasts are gathered togetherin zoos,

And when the seas are made to flow forth one into the other,

And when people are brought together,

And when the girl-child buried alive is questioned about,

‘For what crime was she killed?’

And when books and websites are spread all over. (Al Quran 81:5-11)

The Muslim Times coverage of Women Rights

11 replies

  1. Muslim women have equal right to work as men. There is nothing in Islam which prevents a woman from working.
    Fatwas like this only highlight the disconnect and ignorance of Muslim religious leadership.

  2. According to Islamic teaching, men are responsible for providing for the family. (CH.4 Verse 35) Women have no such burden. They can work and any money they earn is entirely theirs. They have no obligation to give it to their husbands. If they do so it is their graciousness.

  3. Looks like my messages are being deleted with out even reading them – dont you want to promote your aganda if yes then let people reason them so that it may pass the litmus test. ANd if you dont want it to be reasoned then you are going to end your self soon so in that case better just remove my email from your list. I will really appreciate that.

  4. Dear Rafiq, i appreciate your response – so let me try again.
    Yes women may keep their income to themselves but practically they should and they do help the family and home, basically because they cannot really do it with out the help from family or husbands. Men are primarily responsible to cope with financial needs and women are to take care of home needs. Also there are NGOs and Media who want them to go out and work even if they have to rebel against their fathers or husbands or their faith (and even their Nature of modesty sometimes) so they may work but not at the cost of their homes which are their primary responsibility.

  5. Nadi,
    It is very categorical to verdict heat men alone are responsible for providing the food on the table DNS other genuine needs of her family. This argument is being repeated to appease the women and to show the beauty of Islam for structuring the society in a balsnced way. However hhe story is not that simple. Let us start from the time of Hazrat Muhammad SA.
    1- in a rural and tribal society women were equal partner I means of production. The produce was spent on the family (milk dates and veges dtc) which was result of joint effort of both genders. In case of some trade one could argue that women could keep their finances to them. (Hazrat Khadijah ra)
    2- Islam allows to persue for Halal and reasonable material development at domestic and national level. There is no bar on women to take part in that. At domestic level it is unimaginable that the house lady will earn in a family system for the sake of the betterment of the family but then will keep it to it self. It directly attacks in the bondage of whole Islamic family system. We see in the western and now in the Asian society as well that the ladies are taking part in the economic activiy and helping the family. Ladies are even more inclined to share their money for the family needs.

    3- in the modern days when the women are more educated and skilled it is wastage of the important partner/ opportunity by not allowing the wife to work. Because if the husband knows that the whole money will be kept by the wife he will create situations which are not good for Famlly.
    Their are other compelling arguments which can be put forth to prove that the wife in some way has to share the earnings with the family.

  6. Islam focuses on the family and children. Women are allowed to work as men. But the responsibility of providing for the family does not rest upon the woman. Men should provide for the family. If women wish to work they can do so.
    Families where both parents work face a problem. No parent has enough time or energy to fully and energetically focus on the children and they are aften neglected. It requires much more hardwork on the part of both working parents to care for their children. If child care can be done adequately, there is no problem in both parents working. Usually one parent ends up spending more time at home with children and either not work or work part time and the other parent works full time.
    Once children grow up then it becomes easier for both parents to work. Gender of the working parent is not important. In fact these days an increasing number of women are becoming primary providers for their families while husbands take care of the home.


    أعوذ بالله من الشيطان الرجيم
    In The name of Allah The Gracious The Ever Merciful
    1}أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ {
    وَوَضَعْنَا عَنْكَ وِزْرَكَ {2}
    الَّذِي أَنْقَضَ ظَهْرَكَ {3}
    وَرَفَعْنَا لَكَ ذِكْرَكَ {4}
    فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {5}
    إِنَّ مَعَ الْعُسْرِ يُسْرًا {6}
    فَإِذَا فَرَغْتَ فَانْصَبْ {7}
    وَإِلَىٰ رَبِّكَ فَارْغَبْ {8} [Shakir 94:1] Have We not expanded for you your breast,
    [Pickthal 94:1] Have We not caused thy bosom to dilate,
    [Yusufali 94:1] Have We not expanded thee thy breast?-
    [Pooya/Ali Commentary 94:1]
    Sharah Sadar means to expand the breast or heart which implies perfecting the faculties of reasoning, feeling and understanding for receiving knowledge and making best use of it. Refer to Anam: 12, wherein it is stated that Allah guides whomsoever He pleases by “expanding his breast” to accept Islam. Refer to the commentary of Ta Ha: 9 to 98. When Musa was commanded by Allah to go to Firawn for admonishing him, he prayed to Allah:

    “O my Lord, expand my breast, make my task easy, and give me from my family a supporter, Harun my brother, to strengthen my back.” (Ta Ha: 25, 26, 29, 30, 31 and 32).

    In connection with the Holy Prophet who had been thoroughly purified, and also his Ahl ul Bayt, as declared in verse 33 of Ahzab, sharah sadar means absolute perfection in wisdom, guidance and mercy only next to Allah as also stated in Najm: 5 to 9. The advent of the Holy Prophet was the fulfilment of the divine promise to give mankind a perfect guide. Refer to Baqarah: 40, 89 and Saff: 6 for reference from the Old and New Testaments.

    [Shakir 94:2] And taken off from you your burden,
    [Pickthal 94:2] And eased thee of the burden
    [Yusufali 94:2] And removed from thee thy burden
    [Pooya/Ali Commentary 94:2]

    In his prayer mentioned in the commentary of verse 1, Musa asked Allah to make his task easy and strengthen his back by appointing his brother Harun as his supporter for preaching the message of Allah. In the commentary of verses 9 to 98 of Ta Ha it has been mentioned with authentic references from well known Muslim scholars that the Holy Prophet also asked Allah to appoint Ali as his supporter and vicegerent. Refer to the event of dawat dhil ashirah in the commentary of Ali Imran: 52 and 53. For vizr (the “burden or weight” of prophethood) see commentary of Muzzammil: 5. So Ali ibn abi Talib was appointed by Allah as the bearer of the burden, announced by the Holy Prophet in dawat dhil ashirah and at Ghadir Khum (see commentary of Ma-idah: 67). To appoint Ali as his successor has been commanded by Allah in verse 7 of this surah.

    [Shakir 94:3] Which pressed heavily upon your back,
    [Pickthal 94:3] Which weighed down thy back;
    [Yusufali 94:3] The which did gall thy back?-
    [Pooya/Ali Commentary 94:3] (see commentary for verse 2)
    [Shakir 94:4] And exalted for you your esteem?
    [Pickthal 94:4] And exalted thy fame?
    [Yusufali 94:4] And raised high the esteem (in which) thou (art held)?
    [Pooya/Ali Commentary 94:4]

    It is a divine announcement of the superior most eminence and glory of the Holy Prophet.

    Aqa Mahdi Puya says:

    “Exalted your fame” refers to the name of the Holy Prophet pronounced in every azan (call to prayer) and in tashahhud recited in every prayer in the form of salawat (salutation on him and his Ahl ul Bayt). See commentary of Ahzab: 56.

    There is no possible way to find out the nearest number the names of the Holy Prophet and his Ahl ul Bayt are remembered by the believers in a single day.

    [Shakir 94:5] Surely with difficulty is ease.
    [Pickthal 94:5] But lo! with hardship goeth ease,
    [Yusufali 94:5] So, verily, with every difficulty, there is relief:
    [Pooya/Ali Commentary 94:5]

    Verse 5 is repeated in verse 6 for extra emphasis.

    This surah was revealed at the moment of the greatest difficulties in the life of the Holy Prophet. At that time of persecution and disbelief speaking of his exalted glory and eminence, in verse 4, seemed almost impossible to the disbelievers and the hypocrites, but the promise of Allah is always fulfilled.

    [Shakir 94:6] With difficulty is surely ease.
    [Pickthal 94:6] Lo! with hardship goeth ease;
    [Yusufali 94:6] Verily, with every difficulty there is relief.
    [Pooya/Ali Commentary 94:6] (see commentary for verse 5)
    [Shakir 94:7] So when you are free, nominate.
    [Pickthal 94:7] So when thou art relieved, still toil
    [Yusufali 94:7] Therefore, when thou art free (from thine immediate task), still labour hard,
    [Pooya/Ali Commentary 94:7]

    Through verse 7 the Holy Prophet is asked to establish imamah or wilayah of Ali ibn abi Talib when he completes the duties of conveying the divine guidance to mankind, so as to continue it forever as stated in the commentary of verse 51 of Qasas; also refer to the commentary of verses 2 and 3 of this surah and other references mentioned therein. In verse 67 of Ma-idah Allah reminds the Holy Prophet: “Deliver what has been sent down to you from your Lord”; which in fact refers to this verse. Refer to the commentary of Ali Imran: 52 and 53; Ma-idah: 67 and 3 to understand the true interpretation of this verse.

    Aqa Mahdi Puya says:

    In the light of the meanings of surah ad Duha and al Inshirah no other translation or interpretation of verse 7 seems appropriate except “So when you have completed (the duties of your ministry), then establish (your successorship).” In this early Makkan surah, after referring to the weighty task of conveying the last guidance from Allah to mankind, the Holy Prophet is asked to keep in mind the equally important task of establishing the institution of keeping alive the purity of the divine guidance (Islam) in all ages which will have to be carried out at the time and place chosen by Allah. The equally weighty or important task is the establishment, continuation and perpetuation of the guidance of Allah (see commentary of Qasas: 51, by nominating and appointing his successor who shall act as a guardian and exponent of all that he has conveyed and preached. In al Ma-idah, last revealed surah, verse 67 was revealed in the closing days of his ministry, after execution of which its verse 3 was revealed (see commentary of both verses). After completing the tasks of preaching and establishing his successorship he is given the option to return to his Lord with satisfaction of having fulfilled the divine command.

    In verse 8 Allah expresses His will that the Holy Prophet should return to his Lord after carrying out His commands. There is no mention of death. He is advised to desire, wish or incline (raghb) to turn to Allah at his own choice and pleasure. Departure from this world was a willing return.
    [Shakir 94:8] And make your Lord your exclusive object.
    [Pickthal 94:8] And strive to please thy Lord.
    [Yusufali 94:8] And to thy Lord turn (all) thy attention.
    [Pooya/Ali Commentary 94:8] (see commentary for verse 7)

  8. I have not been able to understand the relevance of the above comment by Miss Khan with the subject of the article. I guess she had something to copy and paste without use of reason or intellect. Instead of copy and paste long paragraphs of random subjects and pasting links, say something solid and sensible. Thanks.

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