Muslim Women's Dress in Accordance with the Qur'an and Sunnah

Based on Hijabul Mar'atil Muslimah by Ash-Sheik Muhammad Nassirud-Deen Al-Albani
Translated and Abridged by Mahmoud Murad

Praise be to Allah and peace and blessings be upon His Messenger and upon his honorable companions and those who have followed his example with piety.
This paper has been prepared in response to a deterioration in the condition of Muslim women of this day and age, which is a consequence of the misconception that how a woman dresses is of little importance, as long as she performs her obligatory acts of worship. This misconception is not restricted to Muslim women in the West, but unfortunately is shared by many of their sisters in the East.
In the Glorious Qur'an we are told:
And let there arise out of you a nation inviting to what is good, enjoining what is right and forbidding what is wrong. Those are the ones who are successful. Qur'an 3:104
Abu S'aed al-Khudri relates that he heard the Prophet (saws) say:
He of you who sees something wrong should correct it with his hand; if he is unable to do that he should condemn it with his tongue; if he is unable to do that he should at least resent it in his heart, and this is the lowest degree of faith.Muslim
It is clear that we must draw the attention of our Muslim sisters to the importance of wearing Islamic dress. This is not imposed upon us by the mere opinion of a scholar or a sheik. It is a Divine Command, and is necessarily in the best interest of the society of every age and place. In this we stand opposed to the opinion of some "modernists", who maintain that those living in a western society are justified in adapting to its norms and morals.
We believe that our religion is that which has been transmitted to us through the Prophet Mohammed (saws), his companions and our pious predecessors. A careful study of relevant Qur'anic ayat (verses) and Hadith (Prophetic traditions), along with the works of our pious predecessors, will reveal a strict emphasis on the need for women to observe modesty in their dress when they appear in public, by covering all of their bodies and any ornaments or other means of beautification they might wear.
Allah the Exalted says in Surat an-Noor, ayah 31:
And tell the believing women to lower their gaze and guard their private parts and not show of their adornment except only that which is apparent, and draw their veils over their (necks and) bosoms and not reveal their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women, or their slaves, or male servants who lack vigor, or small children who have no knowledge of women's private parts. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn you all to Allah in repentance, O believers, that you may be successful.
And He says in Surat al-Ahzab, ayah 59:
Oh Prophet, tell your wives and your daughters and the women of the believers to draw their outer garments close around them. That will be better, that they may be known and so not be bothered. And Allah is oft-forgiving, most merciful.
From these two ayat of the Noble Qur'an and from the authentic sources of guidance provided for us, we can derive the following principles of proper dress and adornment for Muslim women:
1. The outer garment worn in public must cover all of the body except the face and hands.
Surat an-Noor, ayah 31 (quoted above) contains a clear command that a woman's natural beauty and her adornment are to be concealed from strangers, except that which might show unintentionally (i.e. parts of the dress or ornaments) or which show as a matter of course because it is not prohibited that they be shown (i.e. the face and the hands).
Abu Dawud narrated that 'A'ishah said:
Asma came to see the Messenger of Allah (saws). She was wearing a thin dress; the Prophet (saws) turned away from her and said to her: "O Asma, once a woman reaches the age of puberty no part of her body should be uncovered except her face and hands."
It should be noted that the Arabic word khumur (plural of khimaar) which has been translated above in the ayah from Surat an-Noor as veils, means head covers, not face veils, as may mistakenly be supposed. It refers to a cloth which covers all of the hair. Furthermore, the word juyoob (plural of jaib), also found in the ayah of Surat an-Noor, refers not only to the bosom, as is commonly thought, but also to the neck.
Qurtubi, an eminent mufassir (Qur'an commentator), stated:
Women in those days used to cover their heads with the khimaar, throwing its ends on their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimaar.
"And let them not stamp their feet so as to reveal what they hide of their adornment."
Women in the time of the Prophet (saws) used to wear anklets, which they could employ to attract attention by stamping their feet, making the anklets tinkle together. This practice was now forbidden, but even more important for us, these words make it absolutely clear that the legs and ankles are to be covered.
Bin 'Umar narrated
Let them lower their gaze Prophet (saws) said: "On the Day of Judgment Allah will not look upon one who trails his garment along out of pride." Um Salamah then asked: "What should women do with their garments?" The Prophet (saws) said: "They may lower them a hand span." She said: "Their feet would still be uncovered." The Prophet (saws) said: then lower them a forearm's length, but no more."
Tirmithi
The ayah from Surat an-Noor quoted above gives us specific and detailed information about what a Muslim woman should be sure to cover when she is in the company of strangers, and it gives a detailed list of those with whom she is permitted to be less inhibited. The ayah quoted from Surat al-Ahzab further directs Muslim women to put some outer garment over their clothes, and to draw it close around them.
Abu Dawud related that after this ayah was revealed the women of the Ansar appeared like crows (because of the black cloaks which they wore).
Some outer garment, whether a cloak or a coat, must be worn by a Muslim woman when she is in public, and even when she is in her own house or that of a close relative, if she is in the presence of strangers.
It was mentioned above that the face need not be covered. If, however, the woman is wearing make-up, she should cover her face, since the make-up is adornment beyond what is permitted.
Similarly, she should cover her hands if she is wearing nail polish or some other decoration or ornament. Furthermore, although it is permissible to leave the face uncovered in the presence of strangers, it is praiseworthy to cover it, as that was the practice of the wives of the Prophet (saws) according to authentic Hadith.
2. The outer garment must not be decorative itself or a means of beautification.
When Allah commands women not to reveal their beauty, He means both the natural beauty, with which He has endowed them, and all means which they might employ to enhance that beauty. Clearly, the garment which is used to screen the woman's beauty and her adornment from public view should not itself be a thing of beauty.
Fudalah Ibn 'Ubaid reported that the Prophet (saws) said:
There are three people that you should not concern yourself about: a man who parted from the Jama'ah and disobeyed his imam and died in that state; a slave who ran away from his master and died without returning; a woman whose husband departed from her after providing for her worldly needs and who then beautified (tabarrajat) herself in his absence. Do not worry about any of them."
Ahmad
The word tabarraja means not only to beautify oneself, or to make oneself pretty, but also to display oneself, to play up one's charms for the purpose of exciting desire. Imam Adh-Dhahabi said in his book Kitaab al-Kabaair (The Book of the Great Sins): "Of the deeds woman is cursed for are displaying the ornaments which she is wearing, wearing perfume when going out, and wearing colorful clothes and silky short cloaks."
The verb tabarraja includes all of these actions. Tabarruj is so abhorrent that it is associated with shirk, fornication, stealing, and other sins.
'Abdullah ibn 'Umar said:
A woman came to the Messenger of Allah (saws) to give her pledge for Islam. He said: "I accept your pledge that you will not associate partners with Allah, nor steal, nor fornicate, nor kill your child, nor commit a sin between your arms and legs, nor wail over the dead, nor beautify and display yourself (tatabarraji) after the fashion of the pre-Islamic days."
Ahmad
3. The outer garment must be thick and opaque so as to conceal the clothes worn under it, and loose so as to conceal the woman's form.
Proper covering cannot be achieved by wearing tight or transparent apparel.
The Prophet (saws) said:
"There will be, in the last days of my Ummah (nation), women who are dressed and undressed. Curse them: they are accursed."
Al-Tabarani
Abu Hurairah related that the Prophet (saws) referred to:
...women who are naked even though they are wearing clothes, go astray and make others go astray, and they will not enter paradise nor smell its fragrance, although it can be smelled from afar.
At Tabarani
The "dressed and yet undressed" women are those who wear transparent or very tight clothes, or clothes which are cut in such a way that they expose the body. Such clothes reveal more than they conceal.
The Prophet (saws) said:
Belief and the sense of shame are tied together; if one is lost the other is lost."
Al-Hakim
It should be noted that a woman should wear a loose over-garment for offering prayer. It should cover her whole body (as far as going out) and should be such that it conceals the shape of her arms and legs, as well as that of the rest of her body.
4. Muslim women are not to wear perfume in public.
Abu Musa narrated that the Prophet (saws) said:
Any woman who wears perfume and passes by some people who smell her perfume is like one who commits fornication.
Abu Hurairah said that:
A woman passed by him smelling strongly of scent. He called to her: "O slave of the powerful, are you going to the mosque?" She said that she was. He said: "Go back and wash it off. I heard the Messenger of Allah (saws) say: 'Any woman who goes to the mosque wearing perfume will not have her prayer accepted by Allah; first she should go back home and have a bath [to wash it off].'"
It is inappropriate for a woman to wear perfume in the mosque, where people are attending to the worship of Allah (swt); how much more inappropriate it is that she should wear scent elsewhere, where people are more liable to distraction. Scent attracts attention to a woman and may thereby stimulate sexual desires; this is improper in the marketplace and mosque.
5. The clothes of Muslim women should not resemble men's clothes.
Abu Hurairah said that:
The Messenger of Allah (saws) cursed the man who wears women's clothes and the woman who wears men's clothes.
Ibn Umar said that he heard the Messenger of Allah (saws) say:
He is not of us who imitates women nor is he of us who imitates men."
Al Hakim
Abdullah Ibn Umar reported that the Prophet (saws) said:
Three people will not enter paradise, and Allah will not look at them on the day of Judgment: the one who is disobedient to his parents, the woman who imitates men and the ad-dayooth.
Ahmad
Ad-dayooth is the man who permits women for whom he is responsible to engage in illicit sexual relations, or to display their beauty to strange men, thereby stimulating their sexual desires.
6. The clothes of Muslim women should not resemble those of the disbelievers.
In Surat al-Hadeed, ayah 16 we are told:
Has not the time come for those who believe to submit their hearts to Allah's reminder and to that which has been revealed of the truth, and not become as those who received the scriptures before and for whom the term was prolonged so their hearts grew hard? And many of them are rebellious transgressors.
Those who refuse to submit to Allah's commands are rebels against Him, and they are permitted to continue in their rebellion until their hearts become hard.
The ayah and Hadeeth quoted above serve as a double warning to us: we must take care to heed Allah's commands, revealed to us through the Qur'an and the Sunnah of His Messenger (saws), lest we suffer the fate of the recipients of previous revelations; we should also shun the way of life of any believing people. If we adopt what is theirs, we partake also of the quality of their hearts.
We pray to Allah to safeguard us from that, lest we become like them.
Given the condition of the disbeliever's' hearts, it is not surprising to find that much of their clothing, particularly that of women, is unsuitable for Muslims. It is designed to be attractive in itself and to enhance and attract attention to women's natural beauty.
7. The clothing of Muslim women should not be ostentatious.
Ibn Umar reported that the Messenger of Allah (saws) said:
He who dresses for ostentation in this world, Allah will dress him in a dress of humiliation on the Day of Judgment and set it on fire.
Abu Dawud
By following the seven principles above, In'sh Allah a woman will satisfy all the necessary requirements for proper Islamic dress. It should be noted that some of these principles also apply to men's dress, and clearly some would apply not only to what a woman wears in public, but also to what she wears in the privacy of her own home or in the homes of he relatives or her Muslim sisters.
There are, however, some additional prohibitions regarding personal appearance of which our Muslim sisters should be aware. These prohibitions have to do with changes made to the appearance which are regarded as unacceptable alterations to Allah's creation, namely wearing wigs, plucking facial hair, filing teeth and getting tattoos.
Asma related that:
A woman asked the Prophet (saws):
"Messenger of Allah, my daughter had smallpox, and as a result her hair fall out. She has recently been married; can I get her a wig?" He answered: " Allah has cursed the maker and wearer of a wig."
Abdullah said that Allah (swt) has cursed tattooers and those who are tattooed, and those women who have their teeth filed for beauty and those who have their hair plucked and thus alter Allah's creation.
A woman asked him: "What is all this?" He replied: "Should I not curse one whom Allah's Messenger has cursed? And it is in the Book of Allah." She said: I read the Qur'an from cover to cover but did not find that in it. "He said: If you had read it thoroughly you would have found it. Allah says "Whatever Allah's Messenger gives you, take it, and whatever he has forbidden, refrain from it
Qur'an 69: 7
(Muslim)
This Hadeeth is particularly significant for us, because it not only informs us of something which the Prophet (saws) found hateful, it also makes it perfectly clear that, in matters of religion, the commands of the Prophet (saws) are as binding on us as the commands of Allah (swt).
In obeying Allah and his Messenger (saws) we can hope to be of those who are successful, tasting of the fruits of Paradise. If however, we should disobey Allah (swt) and do things prohibited by Him (and we seek refuge with him from that) then we will taste His wrath; in the case of a woman who does something forbidden by Allah (swt) or his Messenger (saws), she and her husband or guardian who permitted her to do the forbidden thing are cursed by Allah (swt). We are advised in the Qur'an to:

".....ward off from yourselves and your families a fire whereof the fuel is men and stones..."Qur'an 66:6
The Prophet (saws) said:
All of you are guardians. The man is a guardian of and is responsible for his womenfolk on the day of Judgment.
May Allah (swt) open our hearts to guidance, strengthen us that we may be obedient to Him and His Messenger (saws) and save us from the punishment of hell fire.
Allah is most Knowledgeable and all praise belongs to Allah, the Lord of the worlds.
Zeenah means literally adornment, but it should be understood in this context as referring to both that with which women are adorned by Allah (i.e. the features of their natural beauty) and that with which they adorn themselves (i.e. their ornaments, make-up, etc.).
Since nail polish prevents the water of wudu from reaching the nails, its use should really be altogether discouraged.

WOMEN IN THE QUR'AN AND THE SUNNAH

 WOMEN IN THE QUR'AN AND THE SUNNAH In Islam there is absolutely no difference between men and women as far as their relationship to Allah Is concerned, as both are promised the same reward for good conduct, and the same punishment for evil conduct
The Qur'an says:
And for women are rights over men
similar to those of men over women. (2:226)

The Qur'an in addressing the believers, often uses the expression 'believing men and women' to emphasise the equality of men and women In regard to their respective duties, rights, virtues and merits. It says
For Muslim men and women,
for believing me
for devout men and women,
for true men and women,
for men and women who are patient and constant,
for men and women who humble themselves,
for men and women who give In charity,
for men and women who fast,
for men and women who guard their chastity,
and for men and women
who engage much In Allah's praise,
for them has Allah prepared
forgiveness and great reward. (33:35)
This clearly contradicts the assertion of the Christian Fathers that women do not possess souls and that they will exist as sexless beings In the next life. The Qur'an says that women have souls in exactly the same way as men and will enter Paradise if they do good:
Enter Into paradise, you and your wives
with delight (43:70).
Whoso does that which Is right and believes,
whether male or female,
him or her will WE quicken to happy life. (16:97)

The Qur'an admonishes those men who oppress or ill-treat women:
'O you who believer You are forbidden
to Inherit women against their will.
Nor should you treat them wlth harshness,
that you may take away part of the dowry
you have given them-except when
they have become guilty of open lewdness.
On the contrary live with them
on a footing of kindness and equity.
If you take a dislike to them
It may be that you dislike something
and Allah will bring about through It
a great deal of good.' (4:19).
Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'aba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Qur'an were revolutionary.
Unlike other religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of Inherent virtue and nobility,Islam regards men and women as being of the same essence created from a single soul. The Qur'an declares:
O mankind! Reverence your Guardian-Lord (Raab),
who created you from aslngle person,
created, of like nature, his mate,
and from this pair scattered (like seeds)
countless men and women.
Reverence Allah,
through Whom you demand your mutual (rights),
and reverence the wombs (that bore you);
for Allah ever watches over you. (4:1)
The Prophet of Islam (peace be upon him) said, "Women are the twin halves of men."
The Qur'an emphasizes the essential unity of men and women In a most beautiful simile:
They (your wives) are your garment
and you are garment for them (2:187)
Just as a garment hides one's nakedness, so do husband and wife, by entering in to the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. " 'The garment is the grace, the beauty, theembellishment of the body, so,too are wives to their husbands as their husbands are to them' "
Islam does not consider woman 'an instrument of the Devil", but rather the Qur'an calls her muhsana - a fortress against Satan - because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad(peace be upon him) as a most virtuous act. He said: 'When a man marries, he has completed one half of his religion.'
He enjoined matrimony on Muslims by saying. 'Marriage Is part of my way and whoever keeps away from my way Is not from me (I.e. is not my follower)."
The Qur'an has given the raison d'etre of marriage In the following words:
And among His signs Is this,
that He has created for you mates from among yourselves,
that you may dwell In tranquility with them;
and He has put love and mercy between you.
Verily In that are signs for those who reflect (30:21)
The Prophet Muhammad (peace be upon him) was full of praise for virtuous and chaste women. He said: 'The world and all things in the world are precious but the most precious thing in the world is a virtuous woman."
He once told the future khalif, Umar "Shall I not inform you about the best treasure a man can hoard? It Is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he Is absent from her."
On other occasions the Prophet said: "The best property a man can have is aremembering tongue (about Allah;), a grateful heart and a belleving wife whohelps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world Is a virtuous wife."
Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness to wards them. He told the Muslims: "Fear Allah In respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."
The Prophet (peace be upon him) was most emphatic in enjoining upon Muslims tobe kind to their women when he delivered his famous khutba on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women.
He said: "Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."
In Islam a woman is a completely independent personality. She can make any contract or bequest In her own name. She is entitled to inherit, in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband.
The pagan society of pre-lslamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah(peace be upon him) was totally opposed to this practice. He showed them thatsupporting their female children would act as a screen for them against the fire of Hell.
It is narrated by the Prophet's wife, 'A'isha, that a woman entered her house with two of her daughters. She asked for charity but 'A'isha could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace he upon him) came to the house, 'A'isha told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.
The worst calamity for a woman is when her husband passes away and, as a widow,the responsibility of maintaining the children fails upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad (peace be upon him) up held the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same.
Abu Hurairah reported that the Prophet said. "One who makes efforts (to help)the widow or a poor person is like a mujahid (warrior) in the path of Allah, o rlike one who stands up for prayers in the night and fasts in the day"
Woman as mother commands great respect in Islam. The Noble Qur'an speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount.
Abu Hurairah reported that a man came to the Messenger of Allah (peace be up on him) and asked: "O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?"
He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?"He replied, "Your mother." 'Then who?" He replied, 'Your father."
In another tradition, the Prophet advised a believer not to join the war against the Quraish in defence of Islam, but to look after his mother, sayingthat his service to his mother would be a cause of hissalvation.
Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace be upon him) and said, 'Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice." He said, 'Then remain in your mother's service because Paradise is under her feet."
The Prophet's followers accepted his teachings and brought about a revolution in their social attitude towards women. They no longer considered women as a mere chattels, but as an integral part of society. For the first time women were given the right to have a share in inheritance.
In the new socialclimate, women discovered themselves and became highly active members of society rendering useful service during the wars which the pagan Arabs forced on the emerging Muslim ummah. They carried provisions for the soldiers, nursed them, and even fought alongside them if it was necessary. It became a common sight to see women helping their husbands in the fields, carrying on trade and business independently, and going out of their homes to satisfy their needs.
'A'isha reported that Saudah hint Zam'ah went out one night. 'Umar saw her and recognised her and said, 'By God, O Saudah, why do you not hide yourself from us?" She went back to the Prophet (peace be upon him) and told him about it while he was having supper in her room, and he said, "It is permitted by Allah for you to go out for your needs."
The predominant idea In the teachings of Islam with regard to men and women is that a husband and wife should be fully fledged partners In making their home a happy and prosperous place, that they should be loyal and faithful to one another, and genuinely interested in each other's welfare and the welfare of their children.
A woman is expected to exercise a humanising influence over her husband and to soften the sternness inherent In his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.
These aspects were much emphasised by the Prophet (peace be upon him). He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said: "Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, " the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah's laws."
Once Mu'awiyah asked the Prophet (peace be upon him), "What are the rights that a wife has over her husband?' The Prophet replied, "Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house."
Once a woman came to the Prophet with a complaint against her husband. He told her: "There is no woman who removes something to replace it in its proper place, with a view to tidying her husband's house, but that Allah sets it down as a virtue for her. Nor is there a man who walks with his wife hand-in-hand,but that Allah sets it down as a virtue for him; and if he puts his arm round her shoulder in love, his virtue is increased tenfold."
Once he was heard praising the women of the tribe of Quraish, "because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands."
The Shari'ah regards woman as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labour. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest Importance in the task of building a healthy and prosperous society.
It is a fact, however, that sound administration within the domestic field is impossible without a unified policy. For this reason the Shari'ah requires a man, as head of the family, to consult with his family and then to have the final say In decisions concerning it. In doing so he must not abuse his perogative to cause any injury to his wife.
Any transgression of this principle Involves for him the risk of losing the favour of Allah, because his wife is not his subordinate but she is, to use the words of the Prophet (peace be upon him), "the queen of her house", and this is the position a true believer is expected to give his wife.
In contrast to these enlightened teachings of Islam in respect of women,Western talk of women's liberation or emancipation is actually a disguised form of exploitation of her body, deprivation of her honour, and degradation of her soul!.

Social Life in Islam

Family Life in Islam
FAMILY life is the basis of the lslamic society. Its origin goes back to thebeginning of the creation of man and women-- Adam and Eve. So, itis an institution founded by Allah's will. Allah says in the Quraan:
"Omankind, be mindful of your duty to your Lord who created you from a singlesoul and from it created its mate and from the two created many men and women."(Qur'an 4:1)
Marriage is the basis of the lslamic family. A good and sound society can only grow if a man and woman are bound in a solid relationshipthrough the sacred contract of marriage.
Marriage develops love, care and co-operation between the husband and wife. Itgives peace of mind and provides a secure atmosphere for the growth andprogress of the whole human race. Without marriage, the human race would cometo a standstill. Marriage was the practice of most of the prophets includingMuhammad (pbuh).
MARRIAGE
Marriage is a sacred social contract between a bridegroom and a bride. A greatdeal of thought is necessary therefore before the coupledecide to marry.
Piety should come before all other considerations. AIIah's prophet said, "Donot marry only for the sake of beauty, maybe the beauty becomes the cause ofmoral decline. Do not marry even for the sake of wealth; maybe the wealthbecomes the reason of disobedience; marryrather on the grounds of religious devotion."
A Muslim is expected to marry a Muslim although in some cases chaste Jewish andChristian women can be married. However, a Muslim woman is not allowed tomarry a non-Muslim man. In Islam, marriage is a religious and socialinstitution and not simply a sexual relationship.
Muslim marriages are traditionally arranged by parents but the finalsay lies with the boy and the girl.
lslam does not allow free mixing of grown-up boys and girls, nor does it allowsex outside marriage. The Islamic way of life does not approve of theboy-friend/girl-friend system, or mixed parties of grown-ups and the like.
Islamic society is based on submission and obedience to the will of Allah. Husband and wife, bound by marriage, are Allah's servants and representatives(Khalifah). Marriage must not conflict with the purpose of life (seekingAllah's pleasure), rather it should lead towards its achievement.
Divorce ls allowed but is regarded as the least desirable of all lawfulacts. lslam encourages adjustment and happiness but when living together isimpossible, Islamic low does not stand in the way of divorce.
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 non-person', 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.

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 and female (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 and property 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 property of 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 he rhusband 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 from false accusations.
The Quran asks the Muslims to treat women kindly (4:19). It makes Muslim husbands responsible for their wife's maintenance. The women in return, are expected 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 and Jewish women with Muslim husbands.
Duties of a woman in lslam
lslam is a fair and balanced system of life. While it specifies the rights of women 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 lost afterwards. Friday prayer (Jumu'ah) is optional for women.
2. She is required to maintain her chastity all the time. She must not have any 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. She has 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) while going 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 her husband, father or brother.
7. She is expected to protect her husband's property and belongings in his absence.
lslam views a husband and wife as complementary to each other.Neither dominates the other. Each has his or her own individual rights and duties - 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 and biological 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 an average 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 has given women the right position and has not attempted to violate divine laws. Other religions and philosophies have been unable to visualise the exact and right role of women. In the West, women have been reduced almost to a commodity of enjoyment and fancy. Women have tended to 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 liberty and equality have virtually reduced them to playful commodities. They have neither gained liberty nor achieved equality; rather they have lost their natural place in the home.
POLYGAMY AND ISLAM
Islam is a practical religion. It can answer all human problems. Islam allows restricted polygamy --marriage to more then one women--with a maximum of four. The normal Muslim practice is monogamy --one man married to one wife; polygamy is the exception.
The Quran has imposed strict conditions for marrying several wives.
"And if you fear that you will not deal fairly by the orphans, marry of the women who seem good to you, two or three or four; and if you fear that you cannot be fair to so many, then one only or (the captives) that your right hands possess. Thus it is more likely that you will not do injustice."(4:3)
This verse sayes that in order to marry more than one women, a man must be able to be fair and just to each of them. If he is not able to be so, he should marry only one wife.
Another verse of the Quran says,
"You will not be able to deal fairly between your wives, however much you wish. Yet do not turn completely aside(from one) so that you leave another in suspense, if you maintain proper conduct and do your duty, Allah is ever Forgiving and Merciful."(4:129)
This further emphasises fair treatment. But, in special circumstances Islam allows polygamy. These situations are:
1. When a wife is barren and cannot bear children but the husband wants children. It is better to have a second wife than to divorce the barren one.However, a barren wife has the option to seek separation from her husband ifshe wishes, on the grounds of the second marriage of her husband.
2. If the first wife is chronically ill and she is unable to carry out her marital and household duties, the husband may marry another woman and so help restore family stability.p>3. polygamy may be the solution to the problems of a society which has more women then men. This happens especially after war. The verse in the Quran allowing more than one wife was revealed after the battle of U had in which many Muslim men were martyred.
The proportion of women to men increased considerably in the countries which took part in the First and Second World Wars. A solution to such a situation is marriage to more than one women by those men who are able to and can be fair to each wife. This is better than leaving a large number of unmarried women.
Islam stricly forbids any sexual relationships outside marriage. There is no such thing as a mistress in Islamic society. Islam has given dignity to women by marriage and has protected them from the exploitation of greedy and selfish men. Having more than one wife is better and more dignified than having a number of mistresses. Islam holds you responsible for your actions. You cannot just enjoy women and yet have no responsibilities of fatherhood. This is inhuman and unjust.
There can be no one-parent family or illegitimate child in an Islamic society. It is only possible in a cultural climate of irresponsible permissiveness. A women who is going to be a second wife can refuse to marry the man on the grounds that he already has a wife. But if a woman happily consents to her husband marrying again and the second wife agress, why should anyone else object to it?.
The overwhelming majority of Muslims are monogamous --they have only one wife.The fact that a few Muslims have more than one wife has become a matter forpropaganda against Islam and such propaganda can give a misleading impression of the Islamic way of life. This is especially so when it is non-practising Muslims who are highlighted on the issue of being married to more than one wife.
As opposed to polygamy, the case of polyandry (a women having more than one husband) may be raised. The case of polyandry is impractial and it creates problems rather than solves them. How will paternity by decided?. Which husband would claim the fatherhood of the child?. How would inheritance be decided?. Such questions have no answer in polyandry.
Furthermore, it is possible for man to live with more than one wife and have children from all of them, but for a women to please more than one husband seems almost impossible. A women can bear children from only one husband at a time. Polyandary is forbidden in Islam.
Islam is a practical way of life. It has responded to reality and necessity. It has also put a check on human tendencies and ensured balance. The system is full of wisdom and is perfectly scientific, completely logical.
Allah, the All-knowing, has prescribed what is best for us. We should not be apologetic in our approuch. Islam provides the best answer to all problems. We cannot blame Islam if we do not know it or fail to understand it. We need to look at Islam as a whole, not only at a part of it. This is because Islam views life as a whole and does not divide it.
All areas of life are inter-related; the status of women, marriage and family life are only single aspects of the whole Islamic system.

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