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c Ibn Umar narrated that 'The Prophet said, "All of you are guardians and are responsible for your wOrds.. The ruler is a guardian and, the man is 4 a guardian of his family; woman is a guardian who is responsible for her husband's house and his offspring; and so all of you are responsible for your words. " 1 Accordingly, it was felt that a woman could not undertake such a responsibility in an effective way without knowledge which. would enable her to bring up her children satisfactorily. provide them with useful information. teach them their religion and accordingly, offer them to society as good individuals upon whom the society could depend. This is a clear advance over the situation in pre-Islamic Arabia. where education was denied to most females. It can be regarded as the most significant of all improvements in the', status of women which were brought by the new religion. since education is a crucial instrument by which the values of the next generation are modelled. 1. , lbid 127
The right of a woman as a mother in Islam After discussing women's status as wives and daughters in Islam, it is necessary, to determine their status as mothers in the Islamic 0.4 family. The Sharia (Law of Islam) honoured mothers greatly, laying upon children the duty to know their parents, as advocated in many Quranic verses. The Lord hath decreed that ye worship nonebut Him, and that ye be kind to parents, whether one or both of them attain old age in their life. say not to them a word of contempt, nor repel them, I but address them in terms of honour. And, out of kindness, lower to them the wing of humility and say, 'My Lord, bestow on them they mercy even as they cherished me in childhood. ' Also: 'And we have enjoined on man (to be good) to his parents : in travail upon travail did his mother bear him, and in years twain was his weaning (hear the command), show gratitude to me and to I thy parents to Me is (thy final) Goal. ' 2 Al-Fakhar al-Raj gives an explanation for this verse. 'His mother is pregnant, that is she became (In the capacity of God, ) the reason for his existence and survival for two years; that is because in His capacity the reason for his continuation of existence. This implies that in hr act there is something similar to the image of existence and survival. ' 3 Moreover, Islam requires a child to respect and honour his parents even if they are heathen or if they embrace other religions, on condition that they do not force him to disobey God as the Qurlan confirms in this verse: le Q. 17.23 2. Q. 31p 14 3. a2; 1 usj'i' a nf-, # OP- Cit-t P-5t- 128
- Page 79 and 80: A tradition reported that. "when a
- Page 81 and 82: I. The first kind includes those wo
- Page 83 and 84: 2. Also. Islam has forbidden a man'
- Page 85 and 86: However. a man can get married to a
- Page 87 and 88: I c Ati"said, No. ýnless she is wi
- Page 89 and 90: ut the woman can not have two husba
- Page 91 and 92: His chief duty is to see that the p
- Page 93 and 94: Dowry in Islam. is the wife's right
- Page 95 and 96: iron ring. " The man went and searc
- Page 97 and 98: , without , paying it. If a man div
- Page 99 and 100: give me what is sufficient for me a
- Page 101 and 102: discuss later with divorce in Islam
- Page 103 and 104: excuses as the Prophet said: "If a
- Page 105 and 106: The idea behind the Qurlanic verse
- Page 107 and 108: men are killed. leaving widows and
- Page 109 and 110: for another wife for her husband in
- Page 111 and 112: Divorce in Islam Islam considers ma
- Page 113 and 114: Beating (Lightly): If the husband d
- Page 115 and 116: period (idda) as the Qurlan states:
- Page 117 and 118: 6 114 family's house together with
- Page 119 and 120: is to give the opportunity to notic
- Page 121 and 122: On that, Allah's Apostle said (to h
- Page 123 and 124: 4: his father. Ibn Umar said, 'The
- Page 125 and 126: -"The mothers ' shall give two whol
- Page 127 and 128: then he could force her to marry so
- Page 129: should support her financially unti
- Page 133 and 134: Also: "Serve God, and join not any
- Page 135 and 136: KHADIJAH BINT KHUWAYLID The longest
- Page 137 and 138: The marriage was effected through t
- Page 139 and 140: It must be taken into consideration
- Page 141 and 142: "Of the days of her childhood and e
- Page 143 and 144: 4- , "Alisha. although young, was m
- Page 145 and 146: "How do you know that? " "When you
- Page 147 and 148: "Take half your religion from this
- Page 149 and 150: and the leaders who wereicompanions
- Page 151 and 152: Although her actions in this event
- Page 153 and 154: the depth of sadness that her fathe
- Page 155 and 156: The Prophet was elated by the birth
- Page 157 and 158: 154 The Prophet' a, special love to
- Page 159 and 160: Time passed and F; timah still rema
- Page 161 and 162: just to save their lives. 1 As for
- Page 163 and 164: It is said a Qurlanic verse was rev
- Page 165 and 166: At the beginning of the battles, th
- Page 167 and 168: There were many occasions when Musl
- Page 169 and 170: ln*Ukaz marketplace. It was not too
- Page 171 and 172: However, history also recorded the
- Page 173 and 174: CONCLUSION Inconclusion, the triump
- Page 175 and 176: BIBLIOGRAPHY Abbot, Nabia, Aishah t
- Page 177 and 178: Holt. P. M. Lambton 9 AN. W. K.. Le
- Page 179 and 180: Roberts, Robert, Social Laws of the
c<br />
Ibn Umar narrated that 'The Prophet said, "All <strong>of</strong> you are guardians and<br />
are responsible for your wOrds.. The ruler is a guardian and, the man is<br />
4<br />
a guardian <strong>of</strong> his family; woman is a guardian who is responsible for<br />
her husband's house and his <strong>of</strong>fspring; and so all <strong>of</strong> you are<br />
responsible for your words. "<br />
1<br />
Accordingly, it was felt that<br />
a woman could not undertake such a responsibility in an effective<br />
way without knowledge which. would enable her to bring up her children<br />
satisfactorily. provide them with useful information. teach them<br />
their religion and accordingly, <strong>of</strong>fer them to society as good<br />
individuals upon whom the society could depend.<br />
This is a clear advance over the situation in pre-Islamic<br />
Arabia. where education was denied to most females. It can be<br />
regarded as the most significant <strong>of</strong> all improvements in the', status<br />
<strong>of</strong> women which were brought by the new religion. since education is<br />
a crucial instrument by which the values <strong>of</strong> the next generation are<br />
modelled.<br />
1.<br />
,<br />
lbid<br />
127
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