Women And Islam / Las Mujeres y el Islam

Assalamu Alaikum Wa Rahamatullahi wa Barakatuh

Alaa Murabit: What my religion really says about women #TED :

Alaa Murabit: ¿Qué dice mi religión sobre las mujeres? #TED

http://on.ted.com/b0wGl

We can't sit and watch, we can't let them rule for us and telling us what to believe in, what to do, where to stand, we are more than that, we have a voice, we can make decisions, we are part of society not a possesion that it brings to men. We will never be fully accepted until we get up and fight, until we educate our children equally without putting our cultures first.
Women in Islam are important for the society and musn't be pushed away, we are needed, that's why the Ummah was strong before, women had a high role, this is why the Ummah is broken now, women have been pushed away from it.

No podemos sentarnos y mirar, no podemos dejar que nos manden y nos digan en que creer, que hacer, donde quedarnos, somos más que eso, tenemos voz y voto, podemos tomar decisiones, somos parte de la sociedad, no una posesión que esta les da a los hombres. Nunca seremos completamente aceptadas hasta que nos levantemos y luchemos, hasta que eduquemos a nuestros hijos por igual sin poner nuestras culturas primero.
Las mujeres en el Islam son importantes para la sociedad y no deben ser alejadas de ella, nos necesitan, es por eso que la Ummah era fuerte antes, las mujeres tenían un gran papel, es por esto por lo que la Ummah esta rota ahora, las mujeres han sido alejadas de ella.

Aishah Aish.♡

Same reward, when? NOW / Misma recompensa, ¿cuándo? AHORA

Assalamu alaikum wa rahmatullah wa barakatuh

¿Deben las mujeres esperar hasta la otra vida para recibir la misma remuneración?

El Profeta Muhammad (PyB) dijo: "Las mujeres son la otra mitad (shaqa’iq) de los hombres."

Es un hádiz con significados e implicaciones muy profundas puesto que la palabra "shaqa'iq" tiene diversos significados e implica una simetría y una clara igualdad entre la mujer y el hombre. Es una palabra que deriva del verbo "shaqqa" que significa hendir o partir una cosa en dos mitades.

No es coincidencia que el capítulo de "Las Mujeres" en el Corán empiece haciendo referencia a este origen común:

"¡Oh, humanos! Temed a vuestro Señor Quien os ha creado a partir de un solo ser, del que creó a su esposa e hizo descender de ambos muchos hombres y mujeres."

¿Acaso son temerosos de Allah quienes menosprecian a la mujeres, las consideran inferiores? ¿Acaso tienen esta Taqua y esta consciencia de Allah quienes les niegan a las mujeres sus derechos y permiten que sean remuneradas por debajo de lo que se merecen?

Por eso, si los hombres son una mitad de la sociedad, las mujeres equivalen a la otra mitad. Una equivalencia que el Corán establece inequívocamente:

"Al creyente que obre rectamente, sea varón o mujer, le concederemos una vida buena y le multiplicaremos la recompensa de sus obras." [16:97]

Y sentencia lo siguiente:

"Su Señor les respondió sus súplicas y dijo: No dejaré de recompensar ninguna de vuestras obras, seáis hombres o mujeres. Procedéis unos de otros." [3:195]

Así pues, si hombres y mujeres son remunerados de forma totalmente igualitaria en la otra vida, ¿por qué permitimos que sean remuneradas desproporcionada en esta vida?

Should women wait until the Hereafter to get the same reward?

Prophet Muhammad (PBUH) said: "Women are the other half (shaqa'iq) of men."

It's an hadith with  very deep meanings and implications because the word "shaqa'iq" has different meanings and implies a symetry and a clear equality between the woman and the man. It is a word that derives from the verb "shaqqa" that means split one thing into two halves.

It's not a coincidence that in the chapter "The Women" in the Quran it begins referring to this common origin:

"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women..."

Are fearful of Allah those who despise women, those who consider them inferior? Do they have that Taqwa and that conscience of Allah those who deny women their rights and allow them to be rewarded below of what they deserve?

Therefore, if men are half of the society, women are equal to the other half. An equivalence that the Quran states unequivocally:

"Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)." (Quran 16:97)

And sencente the following:

"So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. (...)" (Quran 3:195)

So, if men and women are rewarded fully equal in the Hereafter, why do we allow them to be rewarded disproportionately in this life?

Source: Fuente: Hisham Muhammad

Aishah Aish

Farewell Advice / Consejo de Despedida

Assalamu Alikum wa rahmatullah wa barakatuh

Prophet Muhammad (sal Allahu alaihi wa sallam) said: "O people, your wives have certain rights over you and you have certain rights over them. Treat them well and be kind to them, for they are your partners and committed helpers." [Tirmidhi]

Fair dealings and good behaviour is necessary towards everyone, but the Prophet (sal Allahu alaihi wa sallam), mercy for all mankind, emphasized it especially towards women. A man is rewarded for every morsel of food that he puts into his wife's mouth. The best sadaqah is that which is spent on one's family and kindness to the wife is an aspect of faith. Aisha (radi Allahu anha) reported Allah's Messenger as saying, "Among the believers who show most perfect faith are those who have the best disposition, and are kindest to their families." [Tirmidhi]

Aisha (radi Allahu anha), the Prophet's wife, is one of the most famous women in Islamic history. She was gifted with outstanding intelligence and memory, and is considered to be one of the most reliable narrators of ahadith of the Prophet (sal Allahu alaihi wa sallam).

El Profeta Muhammad (salla allahu allahi wa salam) dijo: "Oh gente, vuestras esposas tienen ciertos derechos sobre vosotros y vosotros tenéis ciertos derechos sobre ellas. Tratadlas bien y sed amables con ellas, ya que son vuestras parejas y ayudantes comprometidas." (Tirmidhi)

Un trato justo y un buen comportamiento es necesario hacia todo el mundo, pero el Profeta (salla allahu allahi wa salam), misericordia para toda la humanidad, lo empatizó especialmente hacia las mujeres. Un hombre es recompensado por cada bocado de comida que ponga en la boca de su mujer. La mejor sadaqah (caridad voluntaria) es la que se gasta en la familia y la amabilidad hacia la esposa es un aspecto de la fe. Aisha (radi Allahu anha) informó que el Mensajero de Allah dijo, "De entre los creyentes que muestran la fe más perfecta son aquellos que tienen la mejor disposición, y los que son los más amables con sus familias." (Tirmidhi)

Aisha (radi Allahu anda), la esposa del Profeta, es una de las mujeres más famosas de la historia Islámica. Fue dotada con una inteligencia y una memoria excepcional, y se la considera una de las narradoras más fiables de hádices del Profeta (Salla allahu allahi wa salam).

Aishah Aish

Islam oppresses women? / ¿El Islam oprime a las mujeres?

Assalamu Alaikum Wa Rahmatullah Wa Barakatuh

¿El Islam oprime a las mujeres?

En el Islam, una madre es honrada,

los hombres están obligados a tratar a sus

esposas amablemente, y hay una recompensa

en la educación de las hijas.

1- Islam honours women greatly.
It honours women as mothers who must be respected, obeyed and treated with kindness. Pleasing one's mother is regarded as part of pleasing ALLAH.

1- El Islam honra a las mujeres en gran medida.

Honra a las mujeres como madres, las cuales deben ser respetadas, obedecidas y tratadas amablemente. Complacer a la madre de uno es parte de complacer a Allah.


2- And Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward.
For example, the Prophet (salla ALLAH alayhi wa sallam) said: “Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together.
Narrated by Muslim, 2631.

2- Y el Islam honra a las mujeres como hijas, y nos anima a criarlas bien y educarlas. El Islam declara que criar a una hija traerá una gran recompensa.

Por ejemplo: El Profeta (salla allahu allahi wa salam) dijo: "Quien cuide de dos hijas hasta que alcancen la madurez, él y yo llegaremos así en el Dia de la Resurrección," y él sostuvo sus dedos juntos.

Narrado por Muslim, 2631.


3- Islam also honours women as wives. Islam urges the husband to treat his wife in a good and kind manner...

“and live with them honourably”
[al-Nisa’ 4:19]

3- El Islam también honra a las mujeres como esposas. El Islam insta al marido a tratar a su esposa de una forma buena y amable...

"Y vive con ellas honradamente"

(al-Nisa' 4:19)

4- Islam honours women as sisters and as aunts. Islam enjoins upholding the ties of kinship and forbids severing those ties in many texts..

Al-Bukhaari (5988) narrated that the Prophet (salla ALLAH alayhi wa sallam) said:
“ALLAH, may He be exalted, said to the ties of kinship: ‘Whoever upholds you, I will support him, and whoever breaks you, I will cut him off.’"

4- El Islam honra a las mujeres como hermanas y tías. El Islam ordena mantener los lazos de parentesco y prohíbe cortar esos lazos en muchos textos...

Al- Bukhaari (5988) narró que el Profeta (salla allahu allahi wa salam) dijo: "Allah, exaltado sea, dijo sobre los lazos de parentesco: "Quien te mantenga, le apoyaré, y quien te rompa, le cortaré."

Aishah Aish

Responsibility of Hijab for Man and Woman

Assalamu Alaykum Wa Rahmatullah Wa Barakatuh

Responsibility of Hijab for Man and Woman


Let us scrutinize the required important matters for both sexes in order to specify the difference in responsibility between them concerning this framework of Islamic hijab.


Both man and woman are responsible according to the following verse of the Holy Qur'an:

"Say to the believing men that they cast dawn their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. And say to the believing women that they cast down their looks and guard their private parts and not display their ornaments except what appears there of, and let them wear their head-coverings over their bosoms, and not display their or name except to their husbands..." (Holy Qur’an, 24:30-31).




The great jurisprudents (fuqaha) have cited explanations for these edicts:


A. A woman must cover her body and hair from the sight of non-mahram man.


B. It is unlawful for a man to look at the body and hair of a non-mahram woman with the exception of her face and hands. It is also unlawful for a man to look her hair and this verdict is applied on a woman concerning looking at men other than her father, son, uncle, grandfather, brother and those related to them.


C. It is forbidden for a man to look at the details of the face of a non-mahram women, or her hands with sexual desire and vice versa.


D. It is lawful for a man who wants to marry a woman to look at her in order to be acquainted with her physical qualities and vice versa.


E. It is lawful for both a man and woman to look at the body of their mahrams (except for the genital region) so long as it is not with sexual desire, but to look with sexual desire, is forbidden (haram) whether they are mahram or not.


F. It is obligatory for a woman to cover her body and hair from the sight of a non-mahram men (i.e., those with whom she is legally allowed to marry).


G. It is unlawful for a man to be alone with a non-mahram woman in a place where nobody else can enter if they fear that they may commit haram acts; but there is no objection for a man to be alone with a non-mahram woman when other are not prohibited from entering the place, even if the other are a mature rational child or in the state of security from committing corruption.


H. It is unlawful for a non-mahram man to touch a non-mahram woman nor a non-mahram woman may touch a non-mahram man such as shaking hands and so forth.


I. If there is a necessity for a man to touch a woman, and vice versa, such as medical cure or saving a drowning person, and there is no a female doctor for the woman or a male doctor for man, it is lawful for both sides to touch or look at the other side for tests, cure or the like.


J. It is lawful for non-mahram men to hear the voice of non-mahram women on condition that hearing should not be with sexual desire or as a cause for committing haram acts and it is permitted for a woman to make her voice heard through discourse or address by a non-mahram man on condition that her voice should not mislead or seduce listeners, because it is haram for a woman to talk to men in an excited and agitating manner.


K. It is recommended for a woman to keep her beauty and elegance for her husband because attractiveness and beauty represent an important side in the life of woman and an essential source among the sources of the happiness of matrimonial life.


L. It is forbidden for a woman to imitate men (by dress, actions or behavior) and vice versa.


M. It is forbidden for a woman to perfume herself and go outside her home, i.e. it is forbidden that her perfume is noticed by non-mahram men while passing among them or mixing with them.




If we examine carefully these legal responsibilities which fall under the frame of Islamic hijab, we will find that both men and women share the task of responsibility regarding this rule, with the specification concerning women in covering their body. This shows strongly that Islam is aspires to establish clean relations between the two sexes; spread purity and dignity among people; and safeguard the society with healthy relations. It is not among its intentions to disgrace a woman's dignity among people or prevent her from performing her role in life as it is clear through the above mentioned laws concerning Islamic hijab.

If we want to judge strictly the matter of covering woman's body and we have said it is correct to say that both men and women hold the same task in the general framework of Islamic hijab, the question comes: Why a woman alone bear the burden of covering her body and without man to do so?

The fact, which no fair-minded person can doubt, is that the reason for the specification of covering a woman's body alone relates to her sentimental and physical qualities. Because the temptation side of woman is much stronger than a man; she has the competent side for sensibility; and she has instinctive tendencies for showing herself off. Thus, ornaments and beautification are among her first specifications. If they are unrestricted, she may cause, knowingly or unknowingly, an innocent person to commit a haram act, thought or deed.

This natural characteristic of woman and which makes her more able to attract, tempt and fascinate man towards herself, is the main reason Islam tackles this point through hijab. Therefore, it is not normal to ask a man to cover his body like her; whereas man in general does not possess these specific characteristics, nor is he naturally prone to decorate and beautify himself in order to draw attention of woman. Still, Islam does require a man to dress in an appropriate manner so as not to expose unnecessary parts of his body.

On the subject of attraction, two sure things exists, one in a woman and one in a man. That which exists within a woman is the desire to show herself off, it is a part of her nature. That which exists in a man is an inclination towards looking, not just looking but flirting and receiving pleasure from it. Both of these things exist. Will Durant says that there is nothing in the world more firm and more persevering than a man's desire to look at a woman.

It is also clear that men and women are sexually stimulated in different ways. A woman, being a naturally sensitive and tender-hearted creature, requires touching and tactile movements in order to stimulate her. A man, on the other hand, is a much coarser creature, tough and virile with a strong imagination. He can be stimulated by a mere look. A woman covers herself to keep from showing off her body and the man cannot see anything which will stimulate him sexually. How clever Islam is to adopt hijab in society! So it completely conforms with the innate natures of woman!

In accordance with this reality of attraction, we see that Islam also forbids acts such as sodomy among men and lesbianism among women because each of the two decrees has its own subject and background like other legal decrees which rely on certain backgrounds necessary for them.
These are the true centres which addresses in order to build this positive edict; the blessed Islamic hijab.

Aishah Aish

Don't Prevent Women From Going To The Mosque

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh

Sahih Bukhari Volume:2 Book :13 Number :23, Narrated Ibn Umar: 

One of the wives of Umar (bin Al-Khattab) used to offer the Fajr and the 'Isha' prayer in congregation in the Mosque. She was asked why she had come out for the prayer as she knew that Umar disliked it, and he has great ghaira (self-respect). She replied, "What prevents him from stopping me from this act?" The other replied, "The statement of Allah's Apostle (p.b.u.h) : 'do not stop Allah's women-slave from going to Allah s Mosques' prevents him." 

It appears that some men feared the possibility of fitnah, and took this as an excuse to forbid their women to go to the mosque. This is why the Prophet (PBUH) forbade men to prevent women from attending the mosque from time to time. This is what is indicated in the first part of the hadith quoted above. Other Hadith confirm the Prophet's keenness for women to attend gatherings in the mosque, for example, the report of Mujahid ibn `Umar:" 

The Prophet (PBUH) said: `Do not prevent the women from going to the mosque at night' One of the sons of `Abdullah ibn `Umar said, `We will not let them go out because it will give rise to deviation and suspicion.' Ibn `Umar rebuked him and said, `I tell you that the Messenger of Allah (PBUH) said such-and-such and you say, "No, we will not let them"! "See Sahih Muslim, 4/161, 162, Kitab al-salah, bab khuruj al-nisa' ila'l-masajid. 

Bilal ibn `Abdullah ibn `Umar reported from his father that the Prophet (PBUH) said: "Do not deny the women their share of the mosque, if they ask your permission." Bilal said, "By Allah (SWT), we will most certainly prevent them (from going to the mosque)!" `Abdullah (his father) said to him: "I tell you that the Messengeof Allah (PBUH) said such-and-such, and you say `We will most certainly prevent them'!" Ibid., 4/162, 163. 

The Prophet (PBUH) said: 

"Do not prevent your women from attending the mosque if they seek your permission to do so." Ibid., 4/161" 

Do not prevent the female servants of Allah (SWT) from attending the mosques of Allah (SWT)." Fath al-Bari, 2/382, Kitab al-jumu'ah, bab al-idhn li'l-nisa' bi'l-khuruj ila'l-masajid; Sahih Muslim, 4/161, Kitab al-salah, bab khuruj al-nisa' ila'l-masajid."If your womenfolk seek your permission to go to the mosque, then let them do so." Sahih Muslim, 4/161, kitab al-salah, bab khuruj al-nisa' ila'l-masajid.

Fatwa given by Yusuf Al-Qaradawi & Muzammil Siddiqi from IslamOnline.net: 

There is no any hindrance for women to pray in the Mosques along with men. At the time of the Prophet, women used to perform prayers in the Mosque along with men. Not only that, but they used to attend religious classes and share the events such as the `Eid prayers with men. The Prophet (peace and blessings be upon him) is reported to have said, “Do not prevent the she-servants of Allah from Allah's mosques.”

Sheikh Yusuf al-Qaradawi, states the following: 

Women used to attend the jama`ah or congregational Prayers and the Friday Prayers in the Prophet's Mosque. The Prophet (peace and blessings be upon him) used to urge them to stand in the last rows behind men.

At the beginning, men and women used to enter through the same door. When this caused overcrowding on entrances and exits, the Prophet (peace and blessings be upon him, said: "(It would be better) if this door is left for women." Upon saying so, the men made that door for women, and it became known up until today as "The Women's Door".

Moreover, women, at the time of the Prophet, used to attend the Friday Prayer; they used to perform the Prayer regularly and listen to the khutbah to the extent that one of them could recite Surat Qaf as she heard the Prophet recite it several times in the Friday khutbah. Women also used to attend the `Eid Prayers and participate in that big Islamic festival that included the old and the young, men as well as women, out in the open, all worshipping Allah.

Umm `Attiyyah (may Allah be pleased with her) narrated, "We used to be ordered to come out on the Day of the `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins." (Reported by Al-Bukhari)

Moreover, women used to attend religious sermons with men at the Prophet's house and they used to inquire about religious matters that many women nowadays would find embarrassing to ask about. For instance, `A'ishah (may Allah be pleased with her) praised the women of Al-Ansar for trying to understand their religion without being held back by bashfulness for they used to ask about such matters as major ritual impurity, wet dream, purificatory bath, menstruation, chronic vaginal discharge, etc.

And when women found that men's questions were taking most of the Prophet's time, they plainly requested the Prophet (peace and blessings be upon him) to make a special day for women. So the Prophet dedicated a day for them when he used to give them lessons and sermons. (Narrated by Al-Bukhari)

Shedding more light on the issue, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, adds: 

The Prophet (peace and blessings be upon him) explicitly told men not to exclude women from going to the Mosque. It is reported that the wife of `Umar Ibn Al-Khattab (may Allah be pleased with him) used to attend the congregational Prayer in the Mosque at Fajr and `Ishaa' Prayers. It was said to her, "Why do you leave home, you know that `Umar does not like that and he feels ashamed (that you leave home at that time)?" She said, "So what prevents him from stopping Me?" The person said, "It is the words of the Prophet (peace and blessings be upon him) 'Do not prevent the she-servants of Allah from Allah's Mosques.'" (Reported by Al-Bukhari)

It is not obligatory for women to attend the jama`ah or congregational Prayers at the Mosque, because they have other obligations as regards their home and children. However, if they have time and feel safe to attend the Mosque, in proper Islamic dress, then they should not be stopped.

We should rather make our Mosques in such a way that men and women both have equal chance to pray there observing the rules of Prayers.

Some people, in voicing objection against women going to the Mosque, rely on what `A'ishah (may Allah be pleased with her) said in this regard. She is quoted to have said, sometime after the Prophet’s death: "If the Prophet (peace and blessings be upon him) would have seen what the women do now, he would have stopped them from coming to Mosques."

But the great scholar of Hadith Ibn Hajar states: "This statement does not say very clearly that `A'ishah gave the Fatwa that women are forbidden to come to Mosques." (Fath Al-Bari, p. 928).

It is not known that any Companion of the Prophet (peace and blessings be upon him) or a prominent jurist forbade women from attending the prayers in the Mosque. The custom of preventing women from attending the Mosques started later in times. This unfortunately has negative impact on many of our sisters, drawing them backward and making them ignorant of their faith.

Women in the West go everywhere. They are in the markets, in malls, in restaurants, and in offices. It is ironic that some men allow them to go to all the places of temptation, but they want to stop them from coming to the places where they can pray to their Lord and learn about their faith.

Aishah Aish

"Lower their Gaze" does not Mean to Avoid Eye-contact or to not Interact

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh

Many so-called practising Muslims are un-cooperative and unhelpful to members of the opposite gender. They keep away from each other as much a possible. In some cases, if two such people are put in a situation where they have to communicate, one looks into the sky, while the other looks into the ground in order to avoid eye contact. A person of this breed can even appear impolite and rude to a person who does not carry this mentality. They back their behaviour using what they have been told about verse 24:29-30 of the Qur'an. This is a misconception that arises purely out of a lack of wisdom and understanding.

The verses they quote are the following:

24:30:

"Tell the believing men that they should reduce/lower (يغضوا) their gaze/vision and guard their private parts..."

24:31:

"Tell the believing women that they should reduce/lower (يغضضن) their gaze/vision and guard their private parts..."

The Quranic meaning that should be derived from the above verses is that men and women who believe in Allah and the Last Day, must behave modestly and carry themselves humbly between one another. Not only is this an interpretation based on reason, it is also supported by Quranic understanding. The other occasions the root word "غض (to lower/reduce)" has been used in the Qur'an are as follows:

"It is those who lower (يغضون) their voices in the presence of Allah's messenger and whose hearts Allah has proved to be aware - they will have forgiveness and a great reward." 
(Qur'an 49:3)

We cannot say, by looking at the above expression, the verse means to not speak to the messenger at all just because it says "lower their voice" (which compares with "lower their gaze"). Rather what is expressed here is that the believers should not have arrogance or haughtiness in their voice and attitude when interacting with the messenger. Likewise, to "reduce/lower their gaze/vision" does not mean to avoid looking at opposite gender, rather to carry a modesty, humbleness when dealing with one another. 

Another example is when Allah describes the time when Luqman advised his son on how he should behave with people:

"Go at a moderate pace and lower (واغضض) your voice, for the ugliest of all voices is the braying of donkeys." (Qur'an 31:19)

The advice in the verse is not to sound arrogant and inconsiderate in dealing with people. To "lower the voice" does not mean to literally lower the voice! For example, to become so quiet so as people cannot hear one speak. Just like "lower their gaze" does not mean to not look at the opposite gender, but to do so with modesty. 

A point which adds weight to this argument is that the term "ابصار (absaar)" translated as gaze/vision, has also been used in the Qur'an to metaphorically refer to a person's inner character and capabilities to grasp and respond to the outside world correctly, rather than literally one's vision through the eyes.  

Furthermore, lessons from the Qur'an show us that all believers must look after one another out of love for Allah and must not cut interaction, even between genders. For example:

“The believing men and the believing women, they are the supporters and protectors of one another. They command what is right and forbid what is wrong.” (Qur’an 9:71)

Allah further elaborates in another verse:

"Those who were already firmly established in their homes and firmly rooted in faith, show love for those who migrated to them for refuge and harbour no desire in their hearts for what has been given to them. They give them preference over themselves, even if they too are poor. It is those who are saved from the greed of their own souls who are successful." (Qur'an 59:9)

The verse teaches us the strength of unity between true believers. This originates from their love for Allah and desire for the Hereafter. One cannot say that the above verse carries double standard for the two genders. Rather the believers of the time referred to in the verse, gave refuge to in their very own homes, all believers who migrated regardless of their gender. What matters is one's faith in Allah, believers are united by this.

The following incident in the story of Prophet Moses has lessons for the believers:

"As he made his way towards Midian, he was saying, 'May my Lord guide me to the right way.' When he arrived at Midian's waters, he found a group of men [watering their flocks], and beside them two women keeping their flocks back, so he said, 'what is the matter with you two?' They said, 'We cannot water [our flocks] until the shepherds take their sheep away: our father is a very old man.' He watered their flocks for them, withdrew into the shade, and prayed, 'My Lord, I am in dire need of whatever good thing you may send me." (Qur'an 28:22-24)

Source

Aishah Aish

Cover yourself / Cúbrete

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh

We are tired of hearing brothers telling sisters to cover up more and more and find faults in everything even in those who are doing things right. It's ok if you remind us and encourage us every now and then, sometimes we need it, we are brother/sister hood. But when it becomes in threats, persecuting etc it's not nice at all. Why are you so selfish?

What about yourself? Did you know that you, brothers, also have some rules to follow according to dressing? Did you know that you also have to cover yourself?

You excuse yourself saying that women attract men, ok, what about the opposite? Men also attract women. Is the nature and Islam teaches us, men and women, discipline to live together in a civilized way and the first thing is dressing properly to not provoke to any of the the two genders.

I've been told that men are not fitna... yea for other men aren't that's why is selfish to think that you don't have to cover up... following this thinking; what about women? We could tell the same, couldn't we?

Does it make sense? No, right?

So why is one valid for men and the same thing is not valid for women? 

Something's wrong and it's not Islam.

Rules on dressing for the believers (men or women).

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 790

Narrated 'Asma' bint Yazid (ra):

The Qamees sleeves of Messenger of Allah (pbuh) reached down to his wrists. [Abu Dawud and At-Tirmidhi].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 791

Narrated 'Ibn 'Umar (ra):

The Prophet (pbuh) said, "Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection." On this Abu Bakr (ra) submitted: "O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it." Messenger of Allah (pbuh) said, "You are not of those who do it out of vanity."[Al- Bukhari].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 792

Narrated 'Abu Hurairah (ra):

Messenger of Allah (pbuh) said, "On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride."[Al-Bukhari and Muslim].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 793

Narrated 'Abu Hurairah (ra):

The Prophet (pbuh) said, "What is below the ankles of a lower garment is condemned to the Fire (Hell)."[Al-Bukhari].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 801

Narrated 'Ibn 'Umar (ra):

Messenger of Allah (pbuh) said, "On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance." Umm Salamah (ra) asked: "What should women do with the hem of their clothes?" He (pbuh) said, "They might lower them a hand's span." She said: "But their feet would still remain exposed." He said, "Let them lower those equal to arm's length but not more than that."[Abu Dawud and At-Tirmidhi].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 807

Narrated 'Ali (ra):

I saw Messenger of Allah (pbuh) holding a piece of gold in his left hand and a silk (cloth) in his right hand. Then he said, "These two are forbidden for the males of my Ummah."[Abu Dawud].

* Riyad as-Salihin, The Book of Dress

Book 4, Hadith 808

Narrated 'Abu Musa Al-Ash'ari (ra):

Messenger of Allah (pbuh) said, "Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah."[At-Tirmidhi].

Estamos cansadas de escuchar a los hermanos decirles a las hermanas que se cubran más y más y de que encuentren fallos en todo incluso en aquellas que hacen las cosas bien. Está bien si nos recordais y animais de vez en cuando, a veces lo necesitamos, somos una hermandad. Pero cuando se convierte en amenazas, persecución etc no es agradable en absoluto. ¿Por qué sois tan egoístas?

¿Qué pasa contigo? ¿Sabíais que vosotros, hermanos, también teneis algunas reglas que seguir en lo que se refiere a la vestimenta? ¿Sabíais que también os tenéis que cubrir?

Os excusáis diciendo que las mujeres atraen a los hombres, vale, ¿Qué pasa con lo contrario? Los hombres también atraen a las mujeres. Es la naturaleza y el Islam nos enseña, a hombres y mujeres, disciplina para vivir juntos de una forma civilizada y la primera cosa es vestir adecuadamente para no provocar a ninguno de los dos géneros.

Me han dicho que los hombres no son fitna... claro para otros hombres no lo son, por eso es egoista pensar que no os tenéis que cubrir... pensando de esta forma; ¿Qué pasa con las mujeres? Podríamos decir lo mismo, ¿no?

¿Tiene sentido? No, ¿verdad?

Entonces, ¿Por qué uno es válido para los hombres y la misma cosa no es válida para las mujeres?

Algo está mal y no es el Islam.

Reglas en la vestimenta para los creyentes (hombres o mujeres).

* Riyad as-Salihin, El Libro de la Vestimenta(ropa..)*

Libro 4, Hadith 790

Lo narró 'Asma' bint Yazid (ra):

Las mangas del Qamees del Profeta de Allah (la paz sea con él) llegaban hasta sus muñecas. [Abu Dawud y At-Tirmidhi]

* Riyad as-Salihin, El Libro de la Vestimenta (ropa...)

Libro 4, Hadith 791

Lo narró 'Ibn 'Umar (ra):

El Profeta (la paz sea con él) dijo: "Quien deje que su prenda inferior arrastre por vanidad encontrará que Allah no le mirará en el día de la Resurrección." En esto Abu Bakr (ra) presentó: "Oh Mensajero de Allah! Mi prenda inferior continúa deslizándose para abajo aunque me ocupo de subirlo y doblarlo." El Mensajero de Allah (la paz sea con él) dijo, "No eres de los que lo hacen por vanidad." [Al- Bukhari]

* Riyad as-Salihin, El Libro de la Vestimenta

Libro 4, Hadith 792

Narró 'Abu Hurairah (ra):

El Mensajero de Allah (la paz sea con él) dijo: "En el Día de la Resurrección, Allah no mirará a aquel que arrastra su prenda inferior por orgullo." [Al-Bukhari y Muslim]

* Riyad as-Salihin, El Libro de la Vestimenta

Libro 4, Hadith 793

Lo narró 'Abu Hurairah (ra):

El Profeta (la paz sea con él) dijo, "Lo que es está por debajo de los tobillos de una prenda inferior está condenado al Fuego (Infierno)." [Al-Bukhari]

* Riyad as-Salihin, El Libro de la Vestimenta

Libro 4, Hadith 801

Narrado por 'Ibn 'Umar (ra):

El Mensajero de Allah (la paz sea con él) dijo: "En el Día de la Resurrección, Allah no mirará al que arrastra su prenda inferior por arrogancia." Umm Salamah (ra) preguntó: "¿Qué deberían hacer la mujeres con el dobladillo de sus ropas?" Él (la paz sea con él) dijo: "Deben bajarlos un palmo." Ella dijo: "Pero los pies quedarían expuestos." Él dijo: "Deja que bajen igual que la longitud de un brazo pero no mas que eso." [Abu Dawud y At- Tirmidhi].

* Riyad as-Salihin, El Libro de la Vestimenta

Libro 4, Hadith 807

Lo narró 'Ali (ra):

Vi al Mensajero de Allah (la paz sea con él) agarrando un trozo de oro en su mano izquierda y un paño de seda en su mano derecha. Entonces dijo: "Estos dos están prohibidos para los hombres de mi Ummah." [Abu Dawud].

* Riyad as-Salihin, El libro de la Vestimenta

Libro 4, Hadith 808

Lo narró 'Abu Musa Al-Ash'ari (ra):

El Mensajero de Allah (la paz sea con él) dijo, "Llevar seda y oro ha sido hecho ilegal para los hombres y legal para las mujeres de mi Ummah." [At- Tirmidhi]

Aishah Aish

Responsibility is NOT superiority / Responsabilidad NO es superioridad

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh

The Qur'anic verse: "Men shall take care of women with what God has bestowed on the former" (4:34) does not state a 'superiority of man over woman, rather it explains the "responsibility" of a man for sustaining the family. Since the woman is physically restricted from earning a living during the late stage of her pregnancy and the first year -or more- of her child's life, it is essential to show who is responsible for supporting the wife, mother and the children. The Quran says:

"And it is incumbent upon him who has begotten the child to provide fairly for their (mother and child) sustenance and clothing." (2:233)

This is the "care" that is mentioned in that previous verse of the Quran (4;34). In Arabic, the verb (qama) with the preposition ('ala) means, "take care of". The man has to carry on his responsibility of providing the sustenance of his divorced wife during a certain period (65: 6-7), as it has been mentioned earlier. 

But this responsibility of taking a care of 'qawama,' is within the family as the Qur'anic verse shows clearly, and cannot be extended to be a general rule in the whole society. 

Besides, the man's obligation to support the family does not contradict or restrict the woman's right to work if she likes to do so, and a coordinated timetable for both spouses can be reached after a constructive discussion that ends in mutual consent. 

When a man does not work and cannot secure for himself and his family a decent living for any reason, he cannot assume 'qawama' just because he is related to the gender of men. 

However, his wife who works and earns money and secures for the whole family its needs should treat the non-workingman respectfully. Each believer- male or female- has to observe the divine teachings in mutual relations, whether one may be more or less powerful. This is the main difference between a God-conscious society and a jungle of selfish materialist.

A view that makes a man superior to a woman because he is physically 'stronger' lack the support of the Quran and authentic Sunna. The divine sources mention 'care' and 'responsibility' within the family, but not superiority. Muslim men and women are equal in their individual and social responsibilities. They have to support each other in maintaining human rights and attaining moral and material development of each and of the whole society, being in charge (protectors) of one another and of the whole society "awaliya", and enjoining the doing of what is right and forbidding the doing of what is wrong. (9:71)

El verso Coránico: "El hombre debe cuidar de la mujer con lo que Dios le ha otorgado al primero" (4:34) no afirma una "superioridad" del hombre sobre la mujer, más bien explica la "responsabilidad" de un hombre de sustentar la familia. Ya que la mujer está físicamente restringida de ganarse la vida durante el último periodo de su embarazo y el primer año -o más- de la vida de su hijo, es esencial mostrar quien es responsable de apoyar a la mujer, madre y a los niños. El Corán dice:

"Y es obligatorio sobre él que engendró al niño proveer justamente sus (para la madre y el niño) sustento y ropa." (2:233)

Este es el "cuidado" que es mencionado en ese verso anterior del Corán (4:34). En Arabe, el verbo (qama) con la preposición ('ala) significa, "cuidar de". El hombre tiene que llevar a cabo su responsabilidad de proveer el sustento de su mujer divorciada durante un cierto periodo de tiempo (65:6-7),  como fue mencionado antes.

Pero esta responsabilidad de cuidar de "qawama", es entre la familia tal y como el verso coránico muestra claramente, y no puede ser extendido como una regla general en toda la sociedad.

Además, la obligación del hombre de apoyar a la familia no contradice ni restringe los derechos de la mujer de trabajar si ella quiere hacerlo, y un horario coordinado para los dos puede llegar después de una discusión constructiva que acabe en consentimiento mutuo.

Cuando un hombre no trabaja y no puede asegurar para el mismo ni para su familia una ganancia decente por cualquier razón, no puede asumir "qawama" simplemente por que está relacionado con el género masculino.

Sin embargo, su mujer que trabaja y gana dinero y asegura para la familia complete sus necesidades debería de tratar al hombre no trabajador con respecto. Cada creyente -hombre o mujer- tiene que cumplir las enseñanzas divinas en la relación mutua, tanto si uno pudiera ser mas o menos poderoso. Esta es la mayor diferencia entre una sociedad que es consciente de Dios y una jungla de materialistas egoístas.

Una vista que hace a un hombre superior a la mujer es porque él es físicamente 'más fuerte' le falta el apoyo del Corán y la auténtica Sunnah. Las fuentes divinas mencionan 'cuidado' y 'responsabilidad' entre la familia, pero no superioridad. Los hombres y mujeres musulmanes son iguales en sus responsabilidades individuales y sociales. Tienen que apoyarse el uno al otro en mantener los derechos humanos y en alcanzar el desarrollo moral y material de cada uno y los que toda la sociedad, estando a cargo (protectores) los unos de los otros y toda la sociedad "awaliya", y disfrutar haciendo el bien y prohibir hacer lo que está mal. (9:71)

Aishah Aish