First – Introduction
Between the trend of idolizing and worshipping the woman in some ancient Indian religions in the 6th c., and prostration to the naked women…!! Yes, to the naked women, not to their idols…!! on the one hand, and the trend of depriving the woman of her rights as was the case at the time of the period of Arab Ignorance, the issue of the woman vacillates between Over strictness and over extravagance.
.
In the 3rd c. A.D., Mani called for remoteness of the man from the woman in absolute celibacy urging the cutting of human race and extinction of mankind, and to make light win victory over darkness, as he believed.
In the 5th C. A.D., Muzdak sanctioned participation in possessing women and wealth for all people as they shared air, fire and pasture to the extent that man's followers could enter his house, defeat him and take hold of his house, his women and his wealth while he would be unable to resist them or prevent them from doing that.
In the middle of the 5th c. A.D., the Persian king, Yazdajer II, married his daughter then he killed her. In the 6th c., King Abraham Jur married his sister.
In Indian, it was customary that when the husband died, the wife should burn herself after him so that she could occupy a high position in society.
In the Arab Desert before Islam, some used to kill the female savagely. Some used to throw her from a very high mountain, others used to bury her alive if she had blue complexion or if she was black or leper or lame, for they regarded women an evil omen. Some others killed their children for fear of expenditure and poverty. The Holy Qur'an confirms this fact in the following verses:
When news is brought to one of them, of {the birth of} a female {child}, his face darkens, and he is filled with inward grief. With shame does he hide himself from his people, because of the bad news he has had shall he retain it on {sufferance and} contempt, or bury it in the dust? ah what an evil {choice} they decide on? (An Nahl, 58-59).
The Exalted Allah said:
If anyone slew a person, unless it be for murder or for spreading mischief in the land, it would be as if he slew the whole people (Al Ma'idah, 32).
The Exalted Allah said 'a person' to discard the difference between male and female, and so that the holiness of life be common between male and female.
In the Period of Ignorance, the woman did not have the right to possess any property, but when the Qur'an was revealed, Islam gave her full right to do that. The Exalted Allah said:
to men is allotted what they earn, and to women what they earn (An Nisa', 32).
In the period of Ignorance, the Arabs used to allow inheriting of women as wealth and property were bequeathed. Thus, when a man died, one of his relatives had the right to possess his wife by throwing a veil on her. After Islam, The Holy Qur'an said:
O ye who believe ye are forbidden to inherit women against their will (An Nisa', 19).
In the Middle Ages, it was disputed whether to consider the woman a human being or a creature between man and animals.
:
Secondly, The Research:
1-The source of female creation in the Islamic perspective:
1-Forms of human formation:
According to Islamic perspective, forming of human beings took place in four forms:
.
A human being created from clay, such as Adam;
a female created from a male, such as Eve;
a male created from a female, such as Christ;
men and women created form a male and a female, such as common people.
According to this perspective, men and women are created from one another, and only the male is created from dust and mud. This might be a reference to the fact that the male makeup is coarser, and that of the female is gentler, for there is a great difference between the one who is created from clay and that who is created from the soul.
The Exalted Allah said:
O mankind reverence your guardian Lord, who created you from a single person, created, of like nature, his mate (An Nisa', 1).
Referring to and clarifying this matter, the Exalted Allah said:
It is He Who created you from a single person and made his mate of like nature, in order that he might dwell with her {in love} (Al A'raf, 189).
The creature created from clay becomes in need for the creature created from the soul so that he can find tranquility. This fact has been proved in all creatures later on in the Exalted Allah's statement:
And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your {hearts} (Ar Rum, 21).
From tranquility and stability man's active movement starts off. When one starts off from confusion he will not be able to produce an active movement. On the other hand, when one starts off from tranquility and peacefulness, he will be productive and profitable. The Exalted Allah said:
Remember that morning thou didst leave thy household {early} to post the faithful at their stations for battle (Al Imran, 121).
The woman was the starting point that produced activity: "leave thy household". If tranquility had not been the starting point, he would not have been able to start activity.
1-2- Was the woman the cause of expelling mankind from Paradise in the Islamic perspective.
The Exalted Allah said:

We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression".
Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been (Al Baqarah, 35-36).
The above two mentioned verses attribute evil to the devil and make Adam and Eve a prey to his deception.
The Exalted Allah also said:
O Adam! dwell thou And thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree or ye run into harm and transgression.
Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, Lest ye should become angels or such beings as live forever."
And he swore to them both that he was their sincere adviser.
So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"‏
They said: "Our Lord! We have wronged our own souls: if Thou forgive us not and bestow not upon us Thy Mercy, we shall Certainly be lost ) "Al A'raf, 19-23).
The above mentioned verses also attribute evil to the devil and emphasize Adam and Eve's good intention of being close to the Exalted Allah by becoming angels. Moreover, these verses emphasize Adam and Eve's repentance to the Exalted Allah.
The Exalted Allah said:
But Satan whispered evil to him. He said, 'O Adam! shall I lead thee to the tree of Eternity and to a kingdom that never decays'?
In the result, they both ate of the tree, and so their nakedness appeared To them. They began to sew Together, for their covering, leaves from the Garden. Thus did Adam disobey His Lord, and allow himself to be seduced (Taha, 120-121).
The above mentioned verses attribute disobedience to Adam Only.
Between integration and similitude:
2-1-Similitude:
Islam decides similitude in meaning and soul, but not in makeup and body. Some proofs about the similitude in meaning and soul is in the following Exalted Allah's words:
For Muslim men and women, for believing men and women, 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 (and deny themselves), 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 (Al Ahzab, 35)
Some aspects of abstract similitude are in feelings and mutual attraction and the need of both, male and female, to each other. The Exalted Allah said:
They are your garments and ye are their garments (Al Baqarah, 187).
When the Exalted Allah called for chastity and turning away from adultery with all its aspects, the apparent and hidden, He treated male and female equally. He did not direct His address to men only. He said:
Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well acquainted with all that they do (An Nur, 30).
He also said:
And say to the believing women that they should lower their gaze and guard their modesty (An Nur, 31).
The Prophet (PBUH) said: the eye commits adultery, so does the heart. The adultery of the eye is the lustful look and the adultery of the heart is yearning and desire, and the sexual organs might or might not put this desire into effect.
The Exalted Allah does not say the man's eye or heart. He rather presents a general word to include the two sexes. The Holy Qur'an also states clearly the address to the two sexes as is mentioned above.
In the Bible, I read the following statement:
'It was said to the ancient. 'Do not commit adultery', but I say to you: 'Whoever looks at a woman with lust, he would be an adulterer in his heart' (The Bible of Matthew, 5:27-28) .
Some of the aspects of abstract similitude is when the man helps the woman in performing worship, and vice versa. The Prophet (PBUH) said:
May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses sprinkles water on his face.

Another aspect of the abstract similitude is equality in competition. A'isha said:
I raced with the Messenger of Allah (PBUH), and I won the race. But when I put on weight, he won the race. He said: 'this for that'.
The above mentioned are examples of similitude between male and female in meaning and soul. On the other hand, the non-similitude in makeup and body is referred to in the Holy Qur'an:
Behold a woman of Imran said: O my Lord I do dedicate unto thee what is in my womb for thy special service: so accept this of me: for thou hearest and knowest all things.
When she was delivered, she said: O my Lord behold I am delivered of a female child and Allah knew best what she brought forth and nowise is the male like the female (Al Imran, 35-36).
It is the non-similitude in makeup and body.
2-2- Integration:
The Exalted Allah said:
The Believers, men and women, are protectors, one of another (At Tawbah, 71).

That is, they complete one another and they are equal in responsibility before the Exalted Allah, so that each assumes a distinguished role from the other, in addition to what they both share. The man's toughness of the bodily makeup increases his responsibility before the Exalted Allah to protect the woman and serve her at times of her physical weakness, as is the case when she is pregnant, at childbirth and at suckling the child, and support her with all that she needs.
Man is the giver of favors in serving the woman. Moreover, he manages some of her material affairs, but the woman will go on being the maker of man when she takes care of him for nine months in her womb, and for two years on her breast, and seven or nine month caring for him till he grows up and reaches the stage of manhood.
Consequently, man and woman complete one another in their peculiar qualities, in addition to their sharing in the similar qualities they have.
3-Shared common rights between man and woman, i.e., equality in citizenship, political, economic, scientific and social rights.
The Prophet (PBUH) said: "Women are the twin-halves of men".
In the early Islamic society, the woman was considered as an ordinary member in society before she got any political position. She had the right of we call today 'bestowing political asylum'. After the opening of Mecca, Ali Bin Abi Taleb wanted to kill two men whose security his sister, Um Hane', guaranteed. Um Hane' complained to the Messenger of Allah (PBUH) concerning these two men. She said: "Oh Messenger of Allah, the son of my mother wanted to kill the two men I granted asylum".
The Messenger of Allah (PBUH) said: "Oh Um Hane', we have protected what you protected".
In another version, he said: "We have secured what you secured".
When Omar Bin Al Khattab (ABPWH) was a Caliphate and some people were escorting him, he passed by Khawlah Bint Tha'labah. She stopped him a little and began preaching him. She said: "Oh Omar, you were called Omair (diminution of the name 'Omar'), then you were called 'Omar', then you became the Prince of the Believers. Oh Omar, fear Allah, for the one who is certain that death in inevitable, should fear the good he might miss; and the one who is certain of presenting the account, should fear punishment". Meanwhile, Omar was standing listening to hear admonition attentively.
The woman participated in the most distinguished decisive incident in the history of Islam, known as the pledge of Hudaibiyyah allegiance.
Yazid Bin Abi Obaid said: "I said to Salamah Bin Al Akwa': On what did you give pledge of allegiance on the day of Hudaibiyyah?"
Salamah said: "On death".
Jaber said: "We did not give the Messenger of Allah (PBUH) pledge of allegiance on death. We rather pledged allegiance on not running away {from the battle}".
Seven women attended Ar Radwan Pledge in Al Hudaibiyyah and gave pledge of allegiance. On this occasion, the Exalted Allah revealed the following verses:
Verily those who plight their fealty to thee do no less than plight their fealty to Allah; the hand of Allah is over their hands (Al Fath, 10).
The Exalted Allah asserted the female political fealty in the great decisive attitude.
Concerning the topic of the women's fealty, Ibn Sa'd began the eighth part from his book, Tarajem An Nisa', by mentioning how the Messenger of Allah (PBUH) gave pledge to the women. Then he presented a number of women companions who pledged allegiance. They were about six hundred women arranged according to their tribes. The Exalted Allah gave them allegiance according to the following order:
Nomination of Muslim Women from Quraish and their allies and their followers.
Nomination of Muslim foreign Arab women from immigrants who came to pledge fealty.
Nomination of Al Ansar Muslim women desirous of pledging fealty.

On the level of learning and teaching - as we are dealing with an edifice that includes he literate educated elite - I would say that more than seven hundred women narrated the Prophetic Hadith.
A'isha alone narrated 1210 (one thousand, two hundred and ten) Hadith from the Prophet (PBUH).
Scholars used to seek her arbitration, and she preferred some to the others.
It was said to Ibn Omar that Abu Hurairah said: "I heard the Messenger of Allah say that whoever follows a funeral will receive one carat. Ibn Omar said: "Abu Hurrairah makes it too much for us". When A'isha was asked, she confirmed Abu Hurairah. Ibn Omar said: "We have wasted a lot of carat".
In Safwet As Safwa, Ibn Al Juzei related that 'Urwa Bin Az Zubeir used to say to A'isha: "Oh mother, no wonder of your wide religious erudition, for you are the wife of the Messenger of Allah, the daughter of Abi Bakr. Neither do I wonder at your knowledge of poetry and history, but I wonder at your knowledge of medicine". She struck his shoulder and said: "Oh 'Urwa, when the Messenger of Allah was sick in the last days of his life, delegations from the Arabs used to visit him from every direction, and they prescribed for him many kinds of medicine. So by treating him I learnt this science…
Later on, Ibn Asaker who is considered the one who transmitted Hadith from more than eighty women, mentioned once that what cuts prayer is when a woman, a dog or a donkey passes in front of the praying person. A'isha said: "You made us equal to dogs. I saw the Prophet (PBUH) pray while I was lying on the bed between him and Al Qubla".
This leads us to the necessity of differentiating between the wrong concepts and dull customs on the one hand, and the Islamic fundamentals and its basics, on the other. Nowadays, a lot of people replace the word 'daughter' in the marriage cards, by the word 'Karimatihi' meaning 'daughter'. By doing that they believe that they become closer to Allah!!
Bilah came to the Messenger of Allah and asked permission for two women.
The Prophet (PBUH) asked: "Who are they?"
Bilal said: "A woman from Al Ansar, and Zainab". The Prophet (PBUH) asked: "Whish of the Zainabs is she?
Bilal answered: "She is the wife of Abdu Allah.
This asserts the fact that the name of the woman and her identity was common in that first Islamic generation.
The Prophet (PBUH) said to his uncle Abbas: "Oh Abbas Bin Abdul Muttaleb, I can do nothing to save you from the punishment of Allah… . Oh Safiyyah, aunt of the Messenger of Allah, I can do nothing to save you from the punishment of Allah… . Oh Fatima, daughter of the Messenger of Allah, I can do nothing to save you from the punishment of Allah … . Ask me anything, but I can do nothing to save you from the punishment of Allah… .
The Prophet (PBUH) did not conceal any of the female names. These were the inherited habits that had nothing to do with religion.
When the Prophet (PBUH) was asked about the most loved person to him, he said: "A'isha…".
On the level of productive activity, let us mention the woman who came to the Messenger of Allah (PBUH) with a knitted garment.
She said: "I knitted it with my hands so that you wear it". The Prophet (PBUH) took it as he needed it and put it on.
Thus, the woman's work is productive in knitting a garment for an honored master to whom the heads of kings bow in awe for his great status.
The woman (Asmaa') shared in the most crucial incidents in the Islamic history. Asmaa' was acquainted with the secret of the Prophetic migration and shared in its plans.
From Asmaa' who said: I prepared food for the Messenger of Allah in the house of Abi Bakr when he wanted to migrate. When she did not find anything to tie the food and drink, she said to Abi Bakr: "By Allah, I can't find anything to tie the food and drink but my girdle". He said to her: "Cut it into two parts and tie the food with one and the drink with another". This is the reason of calling her "Dhat An Nitaqain" (the one with two girdles).
The woman shared in defending the Prophet (PBUH) in military battles.
One of them was Nasiba daughter of Ka'eb Al Mazeniyyah who used to give water to the soldiers to drink in the expedition of Uhd. When she saw the Muslims' defeat and their dispersing from the Messenger of Allah. She put down her tools of the water, and began fighting the men with a sword she found till she was wounded thirteen times, one of which was a deep and hollow wound. The Prophet (PBUH) said: wherever I turned, right or left I found her defending me.
Ibn Mas'ud's wife said to the Prophet (PBUH): "Oh Messenger of Allah, you have recommended us today to give alms. I have some jewelry, so I wanted to give it to the poor. Ibn Mas'ud claimed that he and his son are more worthy of taking it". The Prophet (PNUH) said: "Ibn Mas'ud is right. Your husband and son are more worthy of taking this charity than the other people".
She will be promoted to the rank of the upper hand that spends money on her husband. How great this status is!
Never shall I lose the work of any of you, be he male or female; ye are members, one of another (Al Imran, 195).
Though the woman is commanded to obey her husband, Islam prevents the man to be domineering over her as the Exalted Allah is controlling him so that he treats her fairly.
Omar's wife used to perform night and dawn prayers in the mosque. It was said to her: "How do you go out and pray in the mosque while you know that Omar is jealous for you and he does not want you to do so?" She said: "The Prophet's words prevent him from that, when He (PBUH) said: 'Do not prevent the maid-servants of Allah from going the mosques.
From the above mentioned, it is clearly stated that the woman's high status and dignity, as presented in the Islamic address, are well preserved. Moreover, she is called to participate with the man in treatment and worship as well as in social building up and progress while she still preserves her specialty and her unique distinguished qualities.







First – Introduction
Between the trend of idolizing and worshipping the woman in some ancient Indian religions in the 6th c., and prostration to the naked women…!! Yes, to the naked women, not to their idols…!! on the one hand, and the trend of depriving the woman of her rights as was the case at the time of the period of Arab Ignorance, the issue of the woman vacillates between Over strictness and over extravagance.
.
In the 3rd c. A.D., Mani called for remoteness of the man from the woman in absolute celibacy urging the cutting of human race and extinction of mankind, and to make light win victory over darkness, as he believed.
In the 5th C. A.D., Muzdak sanctioned participation in possessing women and wealth for all people as they shared air, fire and pasture to the extent that man's followers could enter his house, defeat him and take hold of his house, his women and his wealth while he would be unable to resist them or prevent them from doing that.
In the middle of the 5th c. A.D., the Persian king, Yazdajer II, married his daughter then he killed her. In the 6th c., King Abraham Jur married his sister.
In Indian, it was customary that when the husband died, the wife should burn herself after him so that she could occupy a high position in society.
In the Arab Desert before Islam, some used to kill the female savagely. Some used to throw her from a very high mountain, others used to bury her alive if she had blue complexion or if she was black or leper or lame, for they regarded women an evil omen. Some others killed their children for fear of expenditure and poverty. The Holy Qur'an confirms this fact in the following verses:
When news is brought to one of them, of {the birth of} a female {child}, his face darkens, and he is filled with inward grief. With shame does he hide himself from his people, because of the bad news he has had shall he retain it on {sufferance and} contempt, or bury it in the dust? ah what an evil {choice} they decide on? (An Nahl, 58-59).
The Exalted Allah said:
If anyone slew a person, unless it be for murder or for spreading mischief in the land, it would be as if he slew the whole people (Al Ma'idah, 32).
The Exalted Allah said 'a person' to discard the difference between male and female, and so that the holiness of life be common between male and female.
In the Period of Ignorance, the woman did not have the right to possess any property, but when the Qur'an was revealed, Islam gave her full right to do that. The Exalted Allah said:
to men is allotted what they earn, and to women what they earn (An Nisa', 32).
In the period of Ignorance, the Arabs used to allow inheriting of women as wealth and property were bequeathed. Thus, when a man died, one of his relatives had the right to possess his wife by throwing a veil on her. After Islam, The Holy Qur'an said:
O ye who believe ye are forbidden to inherit women against their will (An Nisa', 19).
In the Middle Ages, it was disputed whether to consider the woman a human being or a creature between man and animals.
:
Secondly, The Research:
1-The source of female creation in the Islamic perspective:
1-Forms of human formation:
According to Islamic perspective, forming of human beings took place in four forms:
.
A human being created from clay, such as Adam;
a female created from a male, such as Eve;
a male created from a female, such as Christ;
men and women created form a male and a female, such as common people.
According to this perspective, men and women are created from one another, and only the male is created from dust and mud. This might be a reference to the fact that the male makeup is coarser, and that of the female is gentler, for there is a great difference between the one who is created from clay and that who is created from the soul.
The Exalted Allah said:
O mankind reverence your guardian Lord, who created you from a single person, created, of like nature, his mate (An Nisa', 1).
Referring to and clarifying this matter, the Exalted Allah said:
It is He Who created you from a single person and made his mate of like nature, in order that he might dwell with her {in love} (Al A'raf, 189).
The creature created from clay becomes in need for the creature created from the soul so that he can find tranquility. This fact has been proved in all creatures later on in the Exalted Allah's statement:
And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your {hearts} (Ar Rum, 21).
From tranquility and stability man's active movement starts off. When one starts off from confusion he will not be able to produce an active movement. On the other hand, when one starts off from tranquility and peacefulness, he will be productive and profitable. The Exalted Allah said:
Remember that morning thou didst leave thy household {early} to post the faithful at their stations for battle (Al Imran, 121).
The woman was the starting point that produced activity: "leave thy household". If tranquility had not been the starting point, he would not have been able to start activity.
1-2- Was the woman the cause of expelling mankind from Paradise in the Islamic perspective.
The Exalted Allah said:

We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression".
Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been (Al Baqarah, 35-36).
The above two mentioned verses attribute evil to the devil and make Adam and Eve a prey to his deception.
The Exalted Allah also said:
O Adam! dwell thou And thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree or ye run into harm and transgression.
Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, Lest ye should become angels or such beings as live forever."
And he swore to them both that he was their sincere adviser.
So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"‏
They said: "Our Lord! We have wronged our own souls: if Thou forgive us not and bestow not upon us Thy Mercy, we shall Certainly be lost ) "Al A'raf, 19-23).
The above mentioned verses also attribute evil to the devil and emphasize Adam and Eve's good intention of being close to the Exalted Allah by becoming angels. Moreover, these verses emphasize Adam and Eve's repentance to the Exalted Allah.
The Exalted Allah said:
But Satan whispered evil to him. He said, 'O Adam! shall I lead thee to the tree of Eternity and to a kingdom that never decays'?
In the result, they both ate of the tree, and so their nakedness appeared To them. They began to sew Together, for their covering, leaves from the Garden. Thus did Adam disobey His Lord, and allow himself to be seduced (Taha, 120-121).
The above mentioned verses attribute disobedience to Adam Only.
Between integration and similitude:
2-1-Similitude:
Islam decides similitude in meaning and soul, but not in makeup and body. Some proofs about the similitude in meaning and soul is in the following Exalted Allah's words:
For Muslim men and women, for believing men and women, 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 (and deny themselves), 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 (Al Ahzab, 35)
Some aspects of abstract similitude are in feelings and mutual attraction and the need of both, male and female, to each other. The Exalted Allah said:
They are your garments and ye are their garments (Al Baqarah, 187).
When the Exalted Allah called for chastity and turning away from adultery with all its aspects, the apparent and hidden, He treated male and female equally. He did not direct His address to men only. He said:
Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well acquainted with all that they do (An Nur, 30).
He also said:
And say to the believing women that they should lower their gaze and guard their modesty (An Nur, 31).
The Prophet (PBUH) said: the eye commits adultery, so does the heart. The adultery of the eye is the lustful look and the adultery of the heart is yearning and desire, and the sexual organs might or might not put this desire into effect.
The Exalted Allah does not say the man's eye or heart. He rather presents a general word to include the two sexes. The Holy Qur'an also states clearly the address to the two sexes as is mentioned above.
In the Bible, I read the following statement:
'It was said to the ancient. 'Do not commit adultery', but I say to you: 'Whoever looks at a woman with lust, he would be an adulterer in his heart' (The Bible of Matthew, 5:27-28) .
Some of the aspects of abstract similitude is when the man helps the woman in performing worship, and vice versa. The Prophet (PBUH) said:
May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses sprinkles water on his face.

Another aspect of the abstract similitude is equality in competition. A'isha said:
I raced with the Messenger of Allah (PBUH), and I won the race. But when I put on weight, he won the race. He said: 'this for that'.
The above mentioned are examples of similitude between male and female in meaning and soul. On the other hand, the non-similitude in makeup and body is referred to in the Holy Qur'an:
Behold a woman of Imran said: O my Lord I do dedicate unto thee what is in my womb for thy special service: so accept this of me: for thou hearest and knowest all things.
When she was delivered, she said: O my Lord behold I am delivered of a female child and Allah knew best what she brought forth and nowise is the male like the female (Al Imran, 35-36).
It is the non-similitude in makeup and body.
2-2- Integration:
The Exalted Allah said:
The Believers, men and women, are protectors, one of another (At Tawbah, 71).

That is, they complete one another and they are equal in responsibility before the Exalted Allah, so that each assumes a distinguished role from the other, in addition to what they both share. The man's toughness of the bodily makeup increases his responsibility before the Exalted Allah to protect the woman and serve her at times of her physical weakness, as is the case when she is pregnant, at childbirth and at suckling the child, and support her with all that she needs.
Man is the giver of favors in serving the woman. Moreover, he manages some of her material affairs, but the woman will go on being the maker of man when she takes care of him for nine months in her womb, and for two years on her breast, and seven or nine month caring for him till he grows up and reaches the stage of manhood.
Consequently, man and woman complete one another in their peculiar qualities, in addition to their sharing in the similar qualities they have.
3-Shared common rights between man and woman, i.e., equality in citizenship, political, economic, scientific and social rights.
The Prophet (PBUH) said: "Women are the twin-halves of men".
In the early Islamic society, the woman was considered as an ordinary member in society before she got any political position. She had the right of we call today 'bestowing political asylum'. After the opening of Mecca, Ali Bin Abi Taleb wanted to kill two men whose security his sister, Um Hane', guaranteed. Um Hane' complained to the Messenger of Allah (PBUH) concerning these two men. She said: "Oh Messenger of Allah, the son of my mother wanted to kill the two men I granted asylum".
The Messenger of Allah (PBUH) said: "Oh Um Hane', we have protected what you protected".
In another version, he said: "We have secured what you secured".
When Omar Bin Al Khattab (ABPWH) was a Caliphate and some people were escorting him, he passed by Khawlah Bint Tha'labah. She stopped him a little and began preaching him. She said: "Oh Omar, you were called Omair (diminution of the name 'Omar'), then you were called 'Omar', then you became the Prince of the Believers. Oh Omar, fear Allah, for the one who is certain that death in inevitable, should fear the good he might miss; and the one who is certain of presenting the account, should fear punishment". Meanwhile, Omar was standing listening to hear admonition attentively.
The woman participated in the most distinguished decisive incident in the history of Islam, known as the pledge of Hudaibiyyah allegiance.
Yazid Bin Abi Obaid said: "I said to Salamah Bin Al Akwa': On what did you give pledge of allegiance on the day of Hudaibiyyah?"
Salamah said: "On death".
Jaber said: "We did not give the Messenger of Allah (PBUH) pledge of allegiance on death. We rather pledged allegiance on not running away {from the battle}".
Seven women attended Ar Radwan Pledge in Al Hudaibiyyah and gave pledge of allegiance. On this occasion, the Exalted Allah revealed the following verses:
Verily those who plight their fealty to thee do no less than plight their fealty to Allah; the hand of Allah is over their hands (Al Fath, 10).
The Exalted Allah asserted the female political fealty in the great decisive attitude.
Concerning the topic of the women's fealty, Ibn Sa'd began the eighth part from his book, Tarajem An Nisa', by mentioning how the Messenger of Allah (PBUH) gave pledge to the women. Then he presented a number of women companions who pledged allegiance. They were about six hundred women arranged according to their tribes. The Exalted Allah gave them allegiance according to the following order:
Nomination of Muslim Women from Quraish and their allies and their followers.
Nomination of Muslim foreign Arab women from immigrants who came to pledge fealty.
Nomination of Al Ansar Muslim women desirous of pledging fealty.

On the level of learning and teaching - as we are dealing with an edifice that includes he literate educated elite - I would say that more than seven hundred women narrated the Prophetic Hadith.
A'isha alone narrated 1210 (one thousand, two hundred and ten) Hadith from the Prophet (PBUH).
Scholars used to seek her arbitration, and she preferred some to the others.
It was said to Ibn Omar that Abu Hurairah said: "I heard the Messenger of Allah say that whoever follows a funeral will receive one carat. Ibn Omar said: "Abu Hurrairah makes it too much for us". When A'isha was asked, she confirmed Abu Hurairah. Ibn Omar said: "We have wasted a lot of carat".
In Safwet As Safwa, Ibn Al Juzei related that 'Urwa Bin Az Zubeir used to say to A'isha: "Oh mother, no wonder of your wide religious erudition, for you are the wife of the Messenger of Allah, the daughter of Abi Bakr. Neither do I wonder at your knowledge of poetry and history, but I wonder at your knowledge of medicine". She struck his shoulder and said: "Oh 'Urwa, when the Messenger of Allah was sick in the last days of his life, delegations from the Arabs used to visit him from every direction, and they prescribed for him many kinds of medicine. So by treating him I learnt this science…
Later on, Ibn Asaker who is considered the one who transmitted Hadith from more than eighty women, mentioned once that what cuts prayer is when a woman, a dog or a donkey passes in front of the praying person. A'isha said: "You made us equal to dogs. I saw the Prophet (PBUH) pray while I was lying on the bed between him and Al Qubla".
This leads us to the necessity of differentiating between the wrong concepts and dull customs on the one hand, and the Islamic fundamentals and its basics, on the other. Nowadays, a lot of people replace the word 'daughter' in the marriage cards, by the word 'Karimatihi' meaning 'daughter'. By doing that they believe that they become closer to Allah!!
Bilah came to the Messenger of Allah and asked permission for two women.
The Prophet (PBUH) asked: "Who are they?"
Bilal said: "A woman from Al Ansar, and Zainab". The Prophet (PBUH) asked: "Whish of the Zainabs is she?
Bilal answered: "She is the wife of Abdu Allah.
This asserts the fact that the name of the woman and her identity was common in that first Islamic generation.
The Prophet (PBUH) said to his uncle Abbas: "Oh Abbas Bin Abdul Muttaleb, I can do nothing to save you from the punishment of Allah… . Oh Safiyyah, aunt of the Messenger of Allah, I can do nothing to save you from the punishment of Allah… . Oh Fatima, daughter of the Messenger of Allah, I can do nothing to save you from the punishment of Allah … . Ask me anything, but I can do nothing to save you from the punishment of Allah… .
The Prophet (PBUH) did not conceal any of the female names. These were the inherited habits that had nothing to do with religion.
When the Prophet (PBUH) was asked about the most loved person to him, he said: "A'isha…".
On the level of productive activity, let us mention the woman who came to the Messenger of Allah (PBUH) with a knitted garment.
She said: "I knitted it with my hands so that you wear it". The Prophet (PBUH) took it as he needed it and put it on.
Thus, the woman's work is productive in knitting a garment for an honored master to whom the heads of kings bow in awe for his great status.
The woman (Asmaa') shared in the most crucial incidents in the Islamic history. Asmaa' was acquainted with the secret of the Prophetic migration and shared in its plans.
From Asmaa' who said: I prepared food for the Messenger of Allah in the house of Abi Bakr when he wanted to migrate. When she did not find anything to tie the food and drink, she said to Abi Bakr: "By Allah, I can't find anything to tie the food and drink but my girdle". He said to her: "Cut it into two parts and tie the food with one and the drink with another". This is the reason of calling her "Dhat An Nitaqain" (the one with two girdles).
The woman shared in defending the Prophet (PBUH) in military battles.
One of them was Nasiba daughter of Ka'eb Al Mazeniyyah who used to give water to the soldiers to drink in the expedition of Uhd. When she saw the Muslims' defeat and their dispersing from the Messenger of Allah. She put down her tools of the water, and began fighting the men with a sword she found till she was wounded thirteen times, one of which was a deep and hollow wound. The Prophet (PBUH) said: wherever I turned, right or left I found her defending me.
Ibn Mas'ud's wife said to the Prophet (PBUH): "Oh Messenger of Allah, you have recommended us today to give alms. I have some jewelry, so I wanted to give it to the poor. Ibn Mas'ud claimed that he and his son are more worthy of taking it". The Prophet (PNUH) said: "Ibn Mas'ud is right. Your husband and son are more worthy of taking this charity than the other people".
She will be promoted to the rank of the upper hand that spends money on her husband. How great this status is!
Never shall I lose the work of any of you, be he male or female; ye are members, one of another (Al Imran, 195).
Though the woman is commanded to obey her husband, Islam prevents the man to be domineering over her as the Exalted Allah is controlling him so that he treats her fairly.
Omar's wife used to perform night and dawn prayers in the mosque. It was said to her: "How do you go out and pray in the mosque while you know that Omar is jealous for you and he does not want you to do so?" She said: "The Prophet's words prevent him from that, when He (PBUH) said: 'Do not prevent the maid-servants of Allah from going the mosques.
From the above mentioned, it is clearly stated that the woman's high status and dignity, as presented in the Islamic address, are well preserved. Moreover, she is called to participate with the man in treatment and worship as well as in social building up and progress while she still preserves her specialty and her unique distinguished qualities.







First – Introduction
Between the trend of idolizing and worshipping the woman in some ancient Indian religions in the 6th c., and prostration to the naked women…!! Yes, to the naked women, not to their idols…!! on the one hand, and the trend of depriving the woman of her rights as was the case at the time of the period of Arab Ignorance, the issue of the woman vacillates between Over strictness and over extravagance.
.
In the 3rd c. A.D., Mani called for remoteness of the man from the woman in absolute celibacy urging the cutting of human race and extinction of mankind, and to make light win victory over darkness, as he believed.
In the 5th C. A.D., Muzdak sanctioned participation in possessing women and wealth for all people as they shared air, fire and pasture to the extent that man's followers could enter his house, defeat him and take hold of his house, his women and his wealth while he would be unable to resist them or prevent them from doing that.
In the middle of the 5th c. A.D., the Persian king, Yazdajer II, married his daughter then he killed her. In the 6th c., King Abraham Jur married his sister.
In Indian, it was customary that when the husband died, the wife should burn herself after him so that she could occupy a high position in society.
In the Arab Desert before Islam, some used to kill the female savagely. Some used to throw her from a very high mountain, others used to bury her alive if she had blue complexion or if she was black or leper or lame, for they regarded women an evil omen. Some others killed their children for fear of expenditure and poverty. The Holy Qur'an confirms this fact in the following verses:
When news is brought to one of them, of {the birth of} a female {child}, his face darkens, and he is filled with inward grief. With shame does he hide himself from his people, because of the bad news he has had shall he retain it on {sufferance and} contempt, or bury it in the dust? ah what an evil {choice} they decide on? (An Nahl, 58-59).
The Exalted Allah said:
If anyone slew a person, unless it be for murder or for spreading mischief in the land, it would be as if he slew the whole people (Al Ma'idah, 32).
The Exalted Allah said 'a person' to discard the difference between male and female, and so that the holiness of life be common between male and female.
In the Period of Ignorance, the woman did not have the right to possess any property, but when the Qur'an was revealed, Islam gave her full right to do that. The Exalted Allah said:
to men is allotted what they earn, and to women what they earn (An Nisa', 32).
In the period of Ignorance, the Arabs used to allow inheriting of women as wealth and property were bequeathed. Thus, when a man died, one of his relatives had the right to possess his wife by throwing a veil on her. After Islam, The Holy Qur'an said:
O ye who believe ye are forbidden to inherit women against their will (An Nisa', 19).
In the Middle Ages, it was disputed whether to consider the woman a human being or a creature between man and animals.
:
Secondly, The Research:
1-The source of female creation in the Islamic perspective:
1-Forms of human formation:
According to Islamic perspective, forming of human beings took place in four forms:
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A human being created from clay, such as Adam;
a female created from a male, such as Eve;
a male created from a female, such as Christ;
men and women created form a male and a female, such as common people.
According to this perspective, men and women are created from one another, and only the male is created from dust and mud. This might be a reference to the fact that the male makeup is coarser, and that of the female is gentler, for there is a great difference between the one who is created from clay and that who is created from the soul.
The Exalted Allah said:
O mankind reverence your guardian Lord, who created you from a single person, created, of like nature, his mate (An Nisa', 1).
Referring to and clarifying this matter, the Exalted Allah said:
It is He Who created you from a single person and made his mate of like nature, in order that he might dwell with her {in love} (Al A'raf, 189).
The creature created from clay becomes in need for the creature created from the soul so that he can find tranquility. This fact has been proved in all creatures later on in the Exalted Allah's statement:
And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your {hearts} (Ar Rum, 21).
From tranquility and stability man's active movement starts off. When one starts off from confusion he will not be able to produce an active movement. On the other hand, when one starts off from tranquility and peacefulness, he will be productive and profitable. The Exalted Allah said:
Remember that morning thou didst leave thy household {early} to post the faithful at their stations for battle (Al Imran, 121).
The woman was the starting point that produced activity: "leave thy household". If tranquility had not been the starting point, he would not have been able to start activity.
1-2- Was the woman the cause of expelling mankind from Paradise in the Islamic perspective.
The Exalted Allah said:

We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression".
Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been (Al Baqarah, 35-36).
The above two mentioned verses attribute evil to the devil and make Adam and Eve a prey to his deception.
The Exalted Allah also said:
O Adam! dwell thou And thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree or ye run into harm and transgression.
Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, Lest ye should become angels or such beings as live forever."
And he swore to them both that he was their sincere adviser.
So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"‏
They said: "Our Lord! We have wronged our own souls: if Thou forgive us not and bestow not upon us Thy Mercy, we shall Certainly be lost ) "Al A'raf, 19-23).
The above mentioned verses also attribute evil to the devil and emphasize Adam and Eve's good intention of being close to the Exalted Allah by becoming angels. Moreover, these verses emphasize Adam and Eve's repentance to the Exalted Allah.
The Exalted Allah said:
But Satan whispered evil to him. He said, 'O Adam! shall I lead thee to the tree of Eternity and to a kingdom that never decays'?
In the result, they both ate of the tree, and so their nakedness appeared To them. They began to sew Together, for their covering, leaves from the Garden. Thus did Adam disobey His Lord, and allow himself to be seduced (Taha, 120-121).
The above mentioned verses attribute disobedience to Adam Only.
Between integration and similitude:
2-1-Similitude:
Islam decides similitude in meaning and soul, but not in makeup and body. Some proofs about the similitude in meaning and soul is in the following Exalted Allah's words:
For Muslim men and women, for believing men and women, 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 (and deny themselves), 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 (Al Ahzab, 35)
Some aspects of abstract similitude are in feelings and mutual attraction and the need of both, male and female, to each other. The Exalted Allah said:
They are your garments and ye are their garments (Al Baqarah, 187).
When the Exalted Allah called for chastity and turning away from adultery with all its aspects, the apparent and hidden, He treated male and female equally. He did not direct His address to men only. He said:
Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well acquainted with all that they do (An Nur, 30).
He also said:
And say to the believing women that they should lower their gaze and guard their modesty (An Nur, 31).
The Prophet (PBUH) said: the eye commits adultery, so does the heart. The adultery of the eye is the lustful look and the adultery of the heart is yearning and desire, and the sexual organs might or might not put this desire into effect.
The Exalted Allah does not say the man's eye or heart. He rather presents a general word to include the two sexes. The Holy Qur'an also states clearly the address to the two sexes as is mentioned above.
In the Bible, I read the following statement:
'It was said to the ancient. 'Do not commit adultery', but I say to you: 'Whoever looks at a woman with lust, he would be an adulterer in his heart' (The Bible of Matthew, 5:27-28) .
Some of the aspects of abstract similitude is when the man helps the woman in performing worship, and vice versa. The Prophet (PBUH) said:
May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses sprinkles water on his face.

Another aspect of the abstract similitude is equality in competition. A'isha said:
I raced with the Messenger of Allah (PBUH), and I won the race. But when I put on weight, he won the race. He said: 'this for that'.
The above mentioned are examples of similitude between male and female in meaning and soul. On the other hand, the non-similitude in makeup and body is referred to in the Holy Qur'an:
Behold a woman of Imran said: O my Lord I do dedicate unto thee what is in my womb for thy special service: so accept this of me: for thou hearest and knowest all things.
When she was delivered, she said: O my Lord behold I am delivered of a female child and Allah knew best what she brought forth and nowise is the male like the female (Al Imran, 35-36).
It is the non-similitude in makeup and body.
2-2- Integration:
The Exalted Allah said:
The Believers, men and women, are protectors, one of another (At Tawbah, 71).

That is, they complete one another and they are equal in responsibility before the Exalted Allah, so that each assumes a distinguished role from the other, in addition to what they both share. The man's toughness of the bodily makeup increases his responsibility before the Exalted Allah to protect the woman and serve her at times of her physical weakness, as is the case when she is pregnant, at childbirth and at suckling the child, and support her with all that she needs.
Man is the giver of favors in serving the woman. Moreover, he manages some of her material affairs, but the woman will go on being the maker of man when she takes care of him for nine months in her womb, and for two years on her breast, and seven or nine month caring for him till he grows up and reaches the stage of manhood.
Consequently, man and woman complete one another in their peculiar qualities, in addition to their sharing in the similar qualities they have.
3-Shared common rights between man and woman, i.e., equality in citizenship, political, economic, scientific and social rights.
The Prophet (PBUH) said: "Women are the twin-halves of men".
In the early Islamic society, the woman was considered as an ordinary member in society before she got any political position. She had the right of we call today 'bestowing political asylum'. After the opening of Mecca, Ali Bin Abi Taleb wanted to kill two men whose security his sister, Um Hane', guaranteed. Um Hane' complained to the Messenger of Allah (PBUH) concerning these two men. She said: "Oh Messenger of Allah, the son of my mother wanted to kill the two men I granted asylum".
The Messenger of Allah (PBUH) said: "Oh Um Hane', we have protected what you protected".
In another version, he said: "We have secured what you secured".
When Omar Bin Al Khattab (ABPWH) was a Caliphate and some people were escorting him, he passed by Khawlah Bint Tha'labah. She stopped him a little and began preaching him. She said: "Oh Omar, you were called Omair (diminution of the name 'Omar'), then you were called 'Omar', then you became the Prince of the Believers. Oh Omar, fear Allah, for the one who is certain that death in inevitable, should fear the good he might miss; and the one who is certain of presenting the account, should fear punishment". Meanwhile, Omar was standing listening to hear admonition attentively.
The woman participated in the most distinguished decisive incident in the history of Islam, known as the pledge of Hudaibiyyah allegiance.
Yazid Bin Abi Obaid said: "I said to Salamah Bin Al Akwa': On what did you give pledge of allegiance on the day of Hudaibiyyah?"
Salamah said: "On death".
Jaber said: "We did not give the Messenger of Allah (PBUH) pledge of allegiance on death. We rather pledged allegiance on not running away {from the battle}".
Seven women attended Ar Radwan Pledge in Al Hudaibiyyah and gave pledge of allegiance. On this occasion, the Exalted Allah revealed the following verses:
Verily those who plight their fealty to thee do no less than plight their fealty to Allah; the hand of Allah is over their hands (Al Fath, 10).
The Exalted Allah asserted the female political fealty in the great decisive attitude.
Concerning the topic of the women's fealty, Ibn Sa'd began the eighth part from his book, Tarajem An Nisa', by mentioning how the Messenger of Allah (PBUH) gave pledge to the women. Then he presented a number of women companions who pledged allegiance. They were about six hundred women arranged according to their tribes. The Exalted Allah gave them allegiance according to the following order:
Nomination of Muslim Women from Quraish and their allies and their followers.
Nomination of Muslim foreign Arab women from immigrants who came to pledge fealty.
Nomination of Al Ansar Muslim women desirous of pledging fealty.

On the level of learning and teaching - as we are dealing with an edifice that includes he literate educated elite - I would say that more than seven hundred women narrated the Prophetic Hadith.
A'isha alone narrated 1210 (one thousand, two hundred and ten) Hadith from the Prophet (PBUH).
Scholars used to seek her arbitration, and she preferred some to the others.
It was said to Ibn Omar that Abu Hurairah said: "I heard the Messenger of Allah say that whoever follows a funeral will receive one carat. Ibn Omar said: "Abu Hurrairah makes it too much for us". When A'isha was asked, she confirmed Abu Hurairah. Ibn Omar said: "We have wasted a lot of carat".
In Safwet As Safwa, Ibn Al Juzei related that 'Urwa Bin Az Zubeir used to say to A'isha: "Oh mother, no wonder of your wide religious erudition, for you are the wife of the Messenger of Allah, the daughter of Abi Bakr. Neither do I wonder at your knowledge of poetry and history, but I wonder at your knowledge of medicine". She struck his shoulder and said: "Oh 'Urwa, when the Messenger of Allah was sick in the last days of his life, delegations from the Arabs used to visit him from every direction, and they prescribed for him many kinds of medicine. So by treating him I learnt this science…
Later on, Ibn Asaker who is considered the one who transmitted Hadith from more than eighty women, mentioned once that what cuts prayer is when a woman, a dog or a donkey passes in front of the praying person. A'isha said: "You made us equal to dogs. I saw the Prophet (PBUH) pray while I was lying on the bed between him and Al Qubla".
This leads us to the necessity of differentiating between the wrong concepts and dull customs on the one hand, and the Islamic fundamentals and its basics, on the other. Nowadays, a lot of people replace the word 'daughter' in the marriage cards, by the word 'Karimatihi' meaning 'daughter'. By doing that they believe that they become closer to Allah!!
Bilah came to the Messenger of Allah and asked permission for two women.
The Prophet (PBUH) asked: "Who are they?"
Bilal said: "A woman from Al Ansar, and Zainab". The Prophet (PBUH) asked: "Whish of the Zainabs is she?
Bilal answered: "She is the wife of Abdu Allah.
This asserts the fact that the name of the woman and her identity was common in that first Islamic generation.
The Prophet (PBUH) said to his uncle Abbas: "Oh Abbas Bin Abdul Muttaleb, I can do nothing to save you from the punishment of Allah… . Oh Safiyyah, aunt of the Messenger of Allah, I can do nothing to save you from the punishment of Allah… . Oh Fatima, daughter of the Messenger of Allah, I can do nothing to save you from the punishment of Allah … . Ask me anything, but I can do nothing to save you from the punishment of Allah… .
The Prophet (PBUH) did not conceal any of the female names. These were the inherited habits that had nothing to do with religion.
When the Prophet (PBUH) was asked about the most loved person to him, he said: "A'isha…".
On the level of productive activity, let us mention the woman who came to the Messenger of Allah (PBUH) with a knitted garment.
She said: "I knitted it with my hands so that you wear it". The Prophet (PBUH) took it as he needed it and put it on.
Thus, the woman's work is productive in knitting a garment for an honored master to whom the heads of kings bow in awe for his great status.
The woman (Asmaa') shared in the most crucial incidents in the Islamic history. Asmaa' was acquainted with the secret of the Prophetic migration and shared in its plans.
From Asmaa' who said: I prepared food for the Messenger of Allah in the house of Abi Bakr when he wanted to migrate. When she did not find anything to tie the food and drink, she said to Abi Bakr: "By Allah, I can't find anything to tie the food and drink but my girdle". He said to her: "Cut it into two parts and tie the food with one and the drink with another". This is the reason of calling her "Dhat An Nitaqain" (the one with two girdles).
The woman shared in defending the Prophet (PBUH) in military battles.
One of them was Nasiba daughter of Ka'eb Al Mazeniyyah who used to give water to the soldiers to drink in the expedition of Uhd. When she saw the Muslims' defeat and their dispersing from the Messenger of Allah. She put down her tools of the water, and began fighting the men with a sword she found till she was wounded thirteen times, one of which was a deep and hollow wound. The Prophet (PBUH) said: wherever I turned, right or left I found her defending me.
Ibn Mas'ud's wife said to the Prophet (PBUH): "Oh Messenger of Allah, you have recommended us today to give alms. I have some jewelry, so I wanted to give it to the poor. Ibn Mas'ud claimed that he and his son are more worthy of taking it". The Prophet (PNUH) said: "Ibn Mas'ud is right. Your husband and son are more worthy of taking this charity than the other people".
She will be promoted to the rank of the upper hand that spends money on her husband. How great this status is!
Never shall I lose the work of any of you, be he male or female; ye are members, one of another (Al Imran, 195).
Though the woman is commanded to obey her husband, Islam prevents the man to be domineering over her as the Exalted Allah is controlling him so that he treats her fairly.
Omar's wife used to perform night and dawn prayers in the mosque. It was said to her: "How do you go out and pray in the mosque while you know that Omar is jealous for you and he does not want you to do so?" She said: "The Prophet's words prevent him from that, when He (PBUH) said: 'Do not prevent the maid-servants of Allah from going the mosques.
From the above mentioned, it is clearly stated that the woman's high status and dignity, as presented in the Islamic address, are well preserved. Moreover, she is called to participate with the man in treatment and worship as well as in social building up and progress while she still preserves her specialty and her unique distinguished qualities.







First – Introduction
Between the trend of idolizing and worshipping the woman in some ancient Indian religions in the 6th c., and prostration to the naked women…!! Yes, to the naked women, not to their idols…!! on the one hand, and the trend of depriving the woman of her rights as was the case at the time of the period of Arab Ignorance, the issue of the woman vacillates between Over strictness and over extravagance.
.
In the 3rd c. A.D., Mani called for remoteness of the man from the woman in absolute celibacy urging the cutting of human race and extinction of mankind, and to make light win victory over darkness, as he believed.
In the 5th C. A.D., Muzdak sanctioned participation in possessing women and wealth for all peop