Holy Quran English

#1 Holy Quran English – The Best Teacher in USA 2022

Holy Quran English


What is Al Quran?​​


​The Glorious Quran is the word of Almighty Allah which was revealed upon the Holy Prophet Muhammad (Peace be upon him) through Angel Gabriel (Peace be upon him) over a period of 23 years. The Quran is the most exalted books of the books sent by Almighty Allah and is a guidance for the entire mankind. It contains 114 chapters and approximately 6666 verses which explain the power of Allah, guidance for humanity and the historical events.

​​The Holy Prophet Muhammad (Peace be upon him) taught the Quran to more than 100,000 Sahaba (Companions) and from amongst them approximately 10,000 Sahaba were Huffaaz (Memorizers) of the Glorious Quran.

Holy Quran English

Format of Al Quran

1. It contains 114 chapters (in arabic : Surah) and each chapter has been named

​2. It has approximately 6666 verses (in arabic : Ayah) (Number varies as per the scholars calculation)

3. It has been divided as 30 Juz which approximately in equal length for convenience in reading to complete in a month

4. ​It is also divided into seven approximately equal parts, called Manzil for it to be recited in a week.

​5. Al Quran chapters are classified as Makki and Madani. Makki suras are those chapters revealed before the hijrah, i.e. pilgrimage of the Prophet Muhammed (Peace be upon him) from Makkah to Madina. Madani suras are revealed after the hijrah.

6. The chapter arrangement is thus not connected to the sequence of revelation.

7. ​Each chapter except the ninth starts with the Bismillahir Rahmanir Rahim – an Arabic phrase meaning “In the name of Allah, the Beneficent, the Merciful”. There are, however, still 114 occurrences of the bismillah in the Quran, due to its presence in verse 27:30 as the opening of Solomon’s letter to the Queen of Sheba.

​​​​​Purity & Safety of Al Quran

1. Muslims believe that Al Quran  is 100% words of Allah Almighty. There are no human words mixed in Al Quran as in the other religious scriptures. ​​

2. Al Quran will not change time to time or groups to groups as in other religions. The same Al Quran is used worldwide from it’s inception to now by all Muslims without any changes in it’s original text in Arabic.

3. Al Quran has been translated in various languages worldwide by different scholars. In each translated language, the words chosen ​​by translators might vary, but the meaning will never differ. 

​​4. ​​There is no room for doubt in the Holy Quran and no person can even make one Surah (Chapter) equivalent to the Surah of the Holy Quran. It is essential to bring Imaan (Belief) on every word in the Quran and to refute even one word in the Quran is Kufr (Disbelief).

​​5. Neither scribal mistakes nor scientific errors could be found in Al Quran. None could prove that Al Quran contradicts with established scientific facts until today. Rather Al Quran was the base and source for many of the scientific facts.

​​Allah Almighty says in Al Quran:


As Almighty promised, last 1400 years HE protects this glorious Al Quran from various enemies of Islam.

​​​​Disciplines to be followed for Al Quran​

It is compulsory to respect and honour the Glorious Quran. Disrespecting Al Quran is Kufr (Disbelief)

​​1. ​The Holy Quran cannot be touched or recited without compulsory bath in case if you are unclean. That is, having sexual intercourse, orgasmic discharge (e.g. semen), Women having their menstrual cycle, giving birth and death by natural causes will make a person to have a compulsory bath. Until having a compulsory bath, the book of holy words of Allah Almighty should not be touched or recited.

2. ​​Also Al Quran should not be touched without the Ablution (Wudhu), however, Al Quran can be recited even without the ablution.

​​3. When a page of Al Quran tears or becomes old, then it should be wrapped in a clean piece of material and buried in buried in a remote location or kept somewhere safe. This will save the words of Allah Almighty from trampling or misusing.

4. One should not face his feet or back towards Al Quran. One should also not sit higher than the Quran, since these are all acts of disrespect.​

5. One should not keep Al Quran in the land but should be placed in the higher place in their home. (Such as Cupboard)

6. Reciting the Quran in a loud voice in a huge gathering is disallowed. The Quran should be recited softly in a gathering where many peo​ple are reciting the Quran. When the Quran is being recited aloud, it is compulsory for all those present to listen attentively. ​

7. One should cover his awrat (Intimate parts) when reciting the Al Quran. ​​It is Sunnah to cover the head while reading holy Quran.

8. ​​​​​It is Sunnah to recite “A’uzubillahi minas shaitanir rajeem – I seek protection from Allah against ​​the Devil and  Bismillahir Rahmanir Rahim – In the name of Allah, the Most Gracious, the Most Merciful” before reading the verses of Al Quran.

Holy Quran English

What is Al Quran?


The Glorious Quran is the word of Almighty Allah which was revealed upon the Holy Prophet Muhammad (Peace be upon him) through Angel Gabriel (Peace be upon him) over a period of 23 years. The Quran is the most exalted books of the books sent by Almighty Allah and is a guidance for the entire mankind. It contains 114 chapters and approximately 6666 verses which explain the power of Allah, guidance for humanity and the historical events.

The Holy Prophet Muhammad (Peace be upon him) taught the Quran to more than 100,000 Sahaba (Companions) and from amongst them approximately 10,000 Sahaba were Huffaaz (Memorizers) of the Glorious Quran.


Holy Quran English
Eid Al Adha

The Best Islamic Greetings In Eid Al Adha 2022

Eid Al Adha 2022

the story of Eid Al Adha : Eid Al Adha


Regarded as one of the holiest locations on Earth, Makkah is literally visited by means of hundreds upon lots of Islamic faithfuls who trust within the teachings of the great prophet Mohammad.

Muslims accept as true with that every body who can find the money for a ride to Makkah ought to make the journey at the least once in their lifetime to pay homage to their author and honor the teachings of Islam.

It isn’t any mystery however, that as a minimum a few people die each yr at the way to Makkah really due to the vicinity being overcrowded at the peak of the season. As lifestyle needs that making this experience is of paramount significance,

believers of the faith take this chance as a part of existence and recollect it a blessing to spend their very last moments in these holy grounds.

Eid Al Adha is a much-awaited spiritual festival for Islamic believers international. This event also known as the Festival of Sacrifice is celebrated through Muslims all over the world each yr.

The story Eid Al Adha of  behind this pageant is one that is familiar to both Christian and Islamic believers. It is the story of Abraham who’s said to have heard the voice of God (Allah) command him to sacrifice his son to expose his devotion to God.

Although he turned into saddened by using the concept of sacrificing his own flesh and blood, Abraham turned into decided to expose his religion toward his God and became organized to move beforehand.

At the ultimate minute but God, knowing that Abraham become prepared to carry out his orders had commanded him to spare the boy and sacrifice a lamb in his area as an offering.

Delighted, Abraham had executed so and become capable of win the self belief of God and keep his son as well.

Even today, Muslims round the world sacrifice diverse domesticated animals along with goats, camels, cows and sheep to symbolize this conventional exercise of spiritual sacrifice.

Every yr, the stop of Hajj marks the appearance of the Eid Al Adha Festival, that’s to be celebrated mid-November of 2010.

This festive season additionally encourages you to spend more time with family and buddies and is a time to reconnect and proportion as nicely.Eid Al Adha

The Best Islamic Greetings In Eid Al Adha :


Be it the one you love mom, or your loved father, or your preferred sister, or the first-class brother inside the international, be it your closest friend with whom you could communicate without phrases,

be it the excellent instructor or mentor you’ve got ever had the best fortune of getting studied from, or be it that neighbor who is usually there for you – Islamic greeting playing cards are a safe and pure way to specific your gratitude to anyone, whilst maintaining the boundaries of the relationship you have got with them.


No be counted what the event is, be it a birthday, be it a newborn, be it a wedding, be it an engagement, be it Eid, be it Ramadhan, be it a commencement ceremony, and the listing goes on – Islamic greeting cards are as true an alternative as any, in reality better!


You can select from numerous subject matters. These themes consist of corporate, legitimate, casual, formal – you call it. The quality aspect approximately those playing cards, however, is that you do now not want a selected occasion to celebrate a courting.

A father can present his kids Islamic cards pronouncing proper morning, with a easy quote of awareness inner. What a candy manner to proportion the knowledge from the Quran and the Sunnah with cherished ones.

These stunning artistic portions are fine to keep, and serve as a well mannered reminder of ways to do accurate deeds. They are a very good deed in themselves for you as properly! So what are you expecting?

Share the love – without the concern

Looking for the appropriate way to congratulate your colleague on his or her merchandising? Looking for a sweet and but expert manner to congratulate your boss on his or her wedding? Have a colleague who simply were given promoted?

Islamic Greeting Cards of Eid Al Adha are the manner to head! These cards allow you to explicit your self, but galvanize your values on those you want to keep in contact with.

That is, no more feeling awkward while looking to wish your male boss congratulations on that promoting he received. The truth that the way of your greeting is pure makes the interplay natural and accordingly free from workplace politics.

You can now pass on those playing cards for your workplace without the worry of all of us putting a bad touch on your intentions.

Had you been exchanging everyday Eid cards or greeting playing cards, humans could have felt loose to give your intentions the colour of political funding within the office.

But with Islamic greeting cards, you have got the authentic seal of a natural and simple exchange of proper expressions.

Find creative Islamic greeting cards at . The website offers a extensive range of Islamic playing cards for distinct events in conjunction with unique Islamic artwork for sale.Eid Al Adha

What is Eid-ul-Adha? 
https://www.muslimaid.org › blog › 

ترجم هذه الصفحةThe celebration of EidulAdha is to commemorate Prophet Ibrahim’s devotion to Allah SWT and his readiness to sacrifice his son, Ismail.

Eid Ul-Adha

#1 Eid Ul-Adha – The Best festival for Muslims

#1 Eid Ul-Adha

#1 Eid Ul-Adha

One of the most important festivals and a religious holiday, Eid Ul-Adha is celebrated by Islam followers worldwide.
Famous with names like Kurban Bayram and the Feast of Sacrifice, this merriment is scheduled yearly as per the moon or lunar-based Islamic calendar. Lasting for ten days, Eid Ul-Adha falls on the tenth day of Dhu al-Hijjah.

What is Eid Ul-Adha?

There are two key Eid (Celebration Festivals) in Islam: Eid-ul-Fitr, which signifies the completion of the Holy Month of Ramadan; and Eid Ul-Adha, the greater Eid, which follows the completion of the annual Hajj pilgrimage, at the time of Qurbani (sacrifice).

Although Eid Ul-Adha has no direct relation to the Hajj Pilgrimage, it is a day after the completion of Hajj and therefore has significance in time.

On the day of Eid Ul-Adha

The day of Eid Ul-Adha falls on the tenth day in the final (twelfth) month of the Islamic Lunar Calendar; Dhu-al-Hijjah. The day that celebrations fall on is dependent on a legitimate sighting of the moon, following the completion of the annual Holy Pilgrimage of Hajj –  which is an obligation for all Muslims who fit specific criteria, one of the critical Five Pillars of Islam.

The celebration of Eid Ul-Adha

The celebration of Eid Ul-Adha is to commemorate Prophet Ibrahim’s devotion to Allah SWT and his readiness to sacrifice his son, Ismail. At the very point of sacrifice, Allah SWT replaced Ismail with a ram, which was to be slaughtered in place of his son.

This command from Allah SWT was a test of Prophet Ibrahim’s willingness and commitment to obey his Lord’s command, without question. Therefore, Eid-ul-Adha means the festival of sacrifice.

Eid Al Adha Images | Free Vectors, Stock Photos & PSD

The act of Qurbani on the day of Eid Ul-Adha

Depending on the country, the celebrations of Eid Ul-Adha can last anywhere between two and four days. The act of Qurbani (sacrifice) is carried out following the Eid Salaah (Eid Prayers), which are performed in the congregation at the nearest Mosque on the morning of Eid.

The act of Qurbani consists of slaughtering an animal as a sacrifice to mark this occasion in remembrance of Prophet Ibrahim’s sacrifice for Allah SWT. This is also known as Udhiya. The days of animal sacrifice total three days, from the 10th to the 12th of Dhu-al-Hijjah.

Eid al Adha greetings card free download - Vanity Owl

The sacrificial animal must be a sheep, lamb, goat, cow, bull, or camel; the sheep, lamb, or goat consist of one Qurbani share, whereas a bull, cow, or camel consists of seven shares per animal. The animal must be in good health and over a certain age in order to be slaughtered, in a “halal” friendly, Islamic way.

The Qurbani meat can then be divided into three equal portions per share; one-third is for you and your family, one-third is for friends, and the final third is to be donated to those in need.

Traditionally, the day is spent celebrating with family, friends, and loved ones, often wearing new or best attire and giving gifts.

Eid Ul-Adha Mubarak: It isn’t their meat nor their blood, that achieves Allah: It is your devotion that contacts him: he has in this manner made them subject to you, that ye may celebrate Allah for his direction to you and announce the uplifting news to all who do right.

On this special day, I would like to pray for your happiness, prosperity, and joy. Have a great day.

Whoever wants to meet his Lord, ought to do great deeds and not relate to anybody in the love of his Lord. This is the day of sacrifices and expressing love for Allah. May Allah bless you with the best always.

The biggest teaching of Eid Ul-Adha 2022 is the eradication of selfishness from individuals. May your life be decorated with the teachings of Eid Ul-Adha today and always!

No shadows to depress you, Only joys to surround you, God himself to bless you, these are my wishes for you, Today, tomorrow, and every day. Eid al-Adha Mubarak

Allah will guide you to achieve the dreams that you have always aspired to. Have faith in him. Happy Eid Ul-Adha.

Eid Al Adha Mubarak Images | Free Vectors, Stock Photos & PSD

Donate your Qurbani with Muslim Aid this year and ensure your contribution goes to those who are most in need.

From all at Muslim Aid, a blessed Eid Mubarak to you all.


The Eminence of Islam To Women

The Eminence of Islam To Women

The Eminence of Islam To Women

by Harun Yahya

The Eminence of Islam To Women

The position of women in Islam has recently been an issue of debate. Some misconceptions arise, either from traditional practices which are thought to be “Islamic,” but are not, or else from prejudices. However, the real issue is how women are regarded in the Islamic faith, and when we look at this, we see that Islam gives women great social value, freedom, and comfort.

Women in the Qur’an

God’s commandments about the status of women and the relations between men and women, which have been revealed to us through the Qur’an, consist of full justice. In this regard, Islam suggests equality of rights, responsibilities, and duties between the two genders. Islam is based on sympathy, tolerance, and respect for human beings, and does not discriminate against women in this matter.

The examples of good morals communicated to us in the Qur’an are universally compatible with human nature and are valid for all stages of history.

Respect for women and women’s rights falls within this. In the Qur’an, God insists that the tasks and responsibilities of women are the same as those of men. Furthermore, while performing these tasks and responsibilities men and women must help and support each other:

The men and women of the believers are friends of one another. They command what is right and forbid what is wrong, and establish prayer and pay alms, and obey Allah and His Messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All-Wise. (Qur’an, 9:71)

God emphasizes that believers will be rewarded in the same manner according to their deeds, regardless of their gender.

Their Lord responds to them: ‘I will not let the deeds of any doer among you go to waste, male or female – you are both the same in that respect… (Qur’an, 3:195)

Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (Qur’an, 16:97)

The Eminence of Islam To Women

In another verse, Muslim men and women are considered together, and it is stressed that both have the same responsibility and status in God’s sight:

Men and women who are Muslims, men and women who are believers, men and women who are obedient, men and women who are truthful, men and women who are steadfast, men and women who are humble, men and women who give alms, men and women who fast, men and women who guard their private parts, men and women who remember Allah much: Allah has prepared forgiveness for them and an immense reward. (Qur’an, 33:35)

In the Qur’an, there are many more verses stating that men and women are exactly equal in terms of their tasks and responsibilities and their rewards or punishments in return. There are a few differences in social issues, but these are for the comfort and protection of women. The commands of the Qur’an regard the congenital differences between the two genders resulting from their creation and suggest a system maintaining equal justice for men and women in this light.

Islam does not see women as objects. Therefore, it is not seen appropriate that a woman of good morals should marry a man of bad morals. In the same way, it is not permitted for a woman of bad morals to marry a man of good morals:

Corrupt women are for corrupt men and corrupt men are for corrupt women, Good women are for good men and good men are for good women. The latter are innocent of what they say. They will have forgiveness and generous provision. (Qur’an, 24:26)

Also as regards marriage, the duties and responsibilities of couples towards each other require equality. God demands that both spouses be protective of and supervise each other. This duty is expressed in the Qur’an in the following words.

They are covers for you and you for them… (Qur’an, 2:187)

Many rules and commandments exist in the Qur’an regarding the protection of women’s rights in marriage. Marriage is based on the free will of both parties; the husband has to provide economic support for his wife (4:4); the husband has to look after his ex-wife after divorce (65:6).

The Eminence Islam Attaches To Women

Muslim Women

Great Issues of Concern for Muslim Women

Issues of Concern for Muslim Women

Muslim Women in Society

Renewed interest in and enthusiasm for Islam as a means of change is emerging in many parts of the world. By implementing Islamic principles, Muslims are hoping to improve their condition on many fronts, be they social, political, economic, or others. The Muslim world is comprised of people of a variety of nationalities and ethnicities which, combined with geographical realities, determine priorities of action for improving the lives of women.

Most Muslims are taught that Islam liberated women by giving them rights not previously enjoyed. Some examples include rights of ownership, decision-making in marriage, divorce, and so on.

Indeed, when reviewing primary Muslim sources of Qur’an and authentic Hadith (words and deeds of Prophet Muhammed), one is impressed by an overall image of men and women as equal partners as those who are expected by God to “enjoin the doing of what is right and forbid the doing of what is wrong” (9:71) in all spheres of life and to act as His vicegerents in ensuring justice, freedom, and equality for all.

The importance of developing a strong family as the major building block of a strong society is clearly expressed in Islamic literature.

The family unit is solidified by mutual respect, understanding, and compassion that applies within the family and among all members of society in general.

Unfortunately, over time, many of the original principles have been abandoned or modified to suit political agendas, thus presenting Muslims with laws and images that hardly resembled the original Islamic community led by Muhammad.

Many of these laws were generated between the 10th and 12th centuries, long after the death of Muhammad, and are particularly reflected in legislation today related to marriage and divorce which often place women at a distinct disadvantage.

Muslims who live as minorities in non-Islamic countries are also affected by the sexist and authoritarian attitudes that pervade many communities and impact behavior in terms of marriage, divorce, abuse, exclusion of women from the mosques, and decision-making bodies, double standards applied to male and female children and so on.

Because of a belief in a liberated, equitable, and dignified position of women outlined in the Qur’an, many Muslims, men and women alike, are calling for a reevaluation of attitudes and practices that, although done in the name of Islam, are contrary to the basic messages found in the primary sources.

To question and possibly oppose entrenched positions that are based on archaic laws, weak Hadith, or cultural trends, requires courage and conviction on the part of religious leaders. But this is necessary and worth any risks to enable women to achieve liberation through Islam as originally intended.

Major problem areas that need to be addressed include the following:

  • Family laws about marriage and divorce that reinforce the image of relationships based on a hierarchy with the rights of the husband superseding those of the wife and that prevent women from being in control of their lives.
  • Violence against women occurs in the home, community, and as a consequence of warfare which is claimed by some to be allowed by Islam when it is not.
  • Abuse of certain Islamic practices that affect women negatively, such as polygamy and temporary marriage, when applied out of context and without abiding by Islamic restrictions.
  • Excluding women from religious activities such as attendance in the mosque has been established as the Muslim woman’s right.
  • Failure to promote the importance of a woman’s contribution to society beyond child-bearing.
  • Failure to enable women to take advantage of rights of property ownership and inheritance outlined by Islam.
  • Focusing on the behavior of women as a marker for mortality in society and subjecting them to harassment, intimidation, or discrimination.
  • Lack of awareness of the important role of men in contributing significantly in sharing household responsibilities and child-rearing as exemplified by Prophet Muhammed.

Until recently, because of a pervasive sexist and oppressive presentation of women in Islam, Muslim women often felt the only way to be liberated intellectually, socially, politically, and economically was by abandoning Islam. There appears to be a growing movement of Islamist women who are demanding that the rights guaranteed by Islam must be applied in their communities. In addition, women are joining the ranks of Islamic scholars, thus providing alternative points of view to what has heretofore been addressed by men.

Reviewing Islamic history from an egalitarian perspective, recalling contributions of Muslim women over the centuries, exploring current practices and laws and criticizing them from an Islamic point of view, examining texts as they pertain to women specifically are a few examples of some areas addressed by women scholars today.

Muslims today are facing great challenges from within and without. Oftentimes, calls for change are seen as tools of an outside power that is seeking to undermine the efforts of Islam and Muslims. Certain geopolitical realities lend credence to this view.

However, the current desire for change on the part of Muslim women is perhaps more borne out of the fervent belief in the image of the Muslim woman as communicated by God in the Qur’an of a liberated, vital human being who can work in cooperation with men on many levels to contribute to the betterment of society.

Muslim Women

They seek to expose this concept which has been buried by the persistence of attitudes that focus on competition and subsequent subjugation of one sex over the other in direct conflict with the spirit of the Qur’anic verse:

“And thus does their Lord answer their prayer: I shall not lose sight of the work of any of you who works (in My way) be it man or woman: You are members, one of another.” (3:195).

Islamic Emancipation of Women

The Power of Islamic Emancipation of Women

The Islamic Emancipation of Women

The Islamic Emancipation of Women
Islam brought with it great emancipation for women, who were severely persecuted in the pagan era. Prof. Bernard Lewis, known as one of the greatest Western experts on the history of Islam and the Middle East, makes the following comment:
As the verses make clear, Islam brings justice to male-female relations and puts an end to harmful practices resulting from customs and traditions of pre-Islamic societies. One example is the situation of women in pre-Islamic Arab society. The pagan Arabs regarded women as inferior and having a daughter was something to be ashamed of. Fathers of daughters sometimes preferred to bury them alive rather than announce their birth. Using the Qur’an, Allah prohibited this evil tradition and warned that on Judgment Day such people will have to account for their actions.

In general, the advent of Islam brought an enormous improvement in the position of women in ancient Arabia, endowing them with property and some other rights, and giving them a measure of protection against ill-treatment by their husbands or owners. The killing of female infants, sanctioned by the custom in Pagan Arabia, was outlawed by Islam. But the position of women remained poor and worsened when, in this as in so many other respects, the original message of Islam lost its impetus and was modified under the influence of pre-existing attitudes and customs. 1

Karen Armstrong, another Western expert on Islam, makes the following comment:

We must remember what life had been like for women in the pre-Islamic period when female infanticide was the norm and when women had no rights at all. Like slaves, women were treated as an inferior species, who had no legal existence. In such a primitive world, what Muhammad achieved for women was extraordinary. The very idea that a woman could be a witness or could inherit anything at all in her own right was astonishing. 2

In fact, during the many centuries that followed Prophet Muhammad, women of the Islamic societies had a much higher social position than the women of Christendom. Karen Armstrong emphasizes that during the Middle Ages;

… the Muslims were horrified to see the way Western Christians treated their women in the Crusader states, and Christian scholars denounced Islam for giving too much power to menials like slaves and women. 3

Anna King, a modern Muslim woman, and a converter, better to say, a revert – to Islam, explains the Islamic emancipation of women as follows:

Islam first gave women their rights in a time when women were nothing but the property of men. Islam gave women the right to buy and sell on their own, own businesses, and express their views politically. These were all basic rights that the American woman was not granted until relatively recently! It also encouraged women to study and learn Islamic knowledge, breaking a ban which several religions had stipulated, which forbid women to acquire any religious knowledge or touch religious texts… It also abolished the practice of marrying a woman without her consent. Thus, one would have to be very stubborn indeed to refuse such obvious facts and proof that Islam was women’s first liberator.

The tendencies to see women as “an inferior species” who has no right to education and that must be secluded from the society arose much later in the Islamic world, as a result of deviations from the right Qur’anic path.


Thus we can say that the mentality that despises women, excludes them from society, and regards them as second-class citizens is a wicked pagan attitude that has no place in Islam.

Devout women are depicted as good examples for mankind in the Qur’an. One is Mary, the mother of Jesus Christ. Another is the wife of the Egyptian Pharaoh who, despite her husband’s wickedness, is also described as an ideal Muslim. (see, 66:11-12) The Qur’an also describes very gentle conversations between the Prophet Solomon and the Queen of Sheba (27:42-44), and between Moses and two young ladies (28:23-26), which symbolize the civilized social relationship between the two genders.

Therefore, a Muslim can’t have a bigoted approach to women. In a society where true Islamic morals are practiced, immense respect and sympathy will be shown to women, and it will be ensured that they can live in freedom and comfort.

The fundamental rule in Qur’anic exegesis is ensuring that the derived meaning conforms with the integrity of the Qur’an. When this is considered, it is seen that all the rules mentioned to us by Allah regarding women form a social structure allowing them to live most comfortably and happily. In a society where all the moral values mentioned by Islam are practiced comprehensively, the social position of women becomes even more exalted than in societies that we today regard as modern.

The Islamic Emancipation of Women

Muslim Women in Society

Muslim Women in Society – Economic Rights

Muslim Women in Society – Economic Rights

Muslim Women in Society

This chapter addresses the economic rights of Muslim women. These rights are derived from the Quran, however the interpretation of these rights, as well as their application (or lack of application) in some Muslim countries, often results in some controversy.

The interpretation of verse 4:34 and the latter portion of verse 2:233 could prevent a women’s participation in the job market or promote justice and harmony.

Men shall take full care of women with the bounties which God has bestowed more abundantly on the former (men), than the latter (women) and with what they may spend out of their possessions. (4:34)

No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father’s] heir. (2:233)

An article titled “Islam and Women’s Work” published in ALJUMUAH magazine is an example of the interpretation of these verses to prevent women from entering the job market. This article analyzes a woman’s development in stages and finds that in each stage she should be in the care of an adult male. These stages are:

  1. While she is a child, she is under the care of her father.
  2. After she marries, the responsibility falls on her husband.
  3. If she has neither a father nor a husband, the responsibility of her care falls on her brother.
  4. If she has no male relative, the obligation falls upon the Muslim community.

When articles as such are published what is our responsibility as Muslim women? It is to challenge this view with research having the whole context of the Quran in mind. Upon reading the above one questions why a woman requires a male to take care of her. If one assumes that the above scenario is Islamically correct then one can conclude that:

  1. Males are naturally superior to females.
  2. A male should be financially responsible for his family.

However, these conclusions are at odds with other verses of the Quran.

Amina Wadud-Muhsin in her book Qur’an and Women studies verse 4:34 about other verses in the Quran. Since no verse in the Quran speaks about male physical or intellectual superiority, Wadud-Muhsin believes that the part of the verse “God has bestowed more abundantly on the former (male)” pertains to inheritance. This interpretation is derived from verse 4:11 “the share for a male is twice that for the female.” This “preference” in 4:34, therefore, is related to inheritance or a material gain.2 Thus, the male is not naturally superior to the female.

Is the male obligated to be financially responsible for the female? The interpretation of verse 2:233 in the context of all the other verses of the Quran is about mutual respect and harmony. The initial part of this verse states:

And the mothers may nurse their children for two whole years if they wish to complete the period of nursing, and it is incumbent upon him who has begotten the child to provide legally for their sustenance and clothing. (2:233)

This verse reveals that the decision of weaning the child for two years is an option for the mother, not a command. This decision is based on the wife and husband’s mutual respect for a harmonious relationship. In a situation in which both of the married couple’s financial contribution is needed to maintain existence, a wife’s insistence that the only husband should provide for their livelihood would jeopardize the harmony of marriage described in the Quran:

And among His wonders is this: He creates for you mates out of you own kind, so that you might incline towards them, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think. (30:21)

Thus, the males’ responsibility to financially care for the women applies to a specific situation (when the mother weans her child) and the premise that a woman should be cared for by a male throughout every stage of her development is false and not supported by the Quran.

A conflict arises when the interpretation of verses 4:34 and 2:233 are limited to these verses alone without consideration for the whole Quran. In this case, it is viewed as the superiority of males over females or a gender-based division of labor. This division of labor entitles the male to be the “provider” and “protector” and the woman to lead a private life and solely be the source of love, affection, and care. This interpretation is not consistent with other verses of the Quran:

Whereas anyone-be it man or woman-who does [whatever he /she can] of good deeds and is a believer withal, shall enter paradise, and shall not be wronged by as much as [would fill] the groove of a date-stone. (4:124)

Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. (4:32)

These verses address men and women in equal terms. Wadud-Muhsin concludes that “The Quran does not strictly delineate the roles of women and the roles of men to such an extent as to propose only a single possibility for each gender.”

This analysis is supported by a Bukhari hadith from Kitab al-nafqat: Aswad bin Yazeed narrates that: I asked Ayesha: What was the norm of the Prophet at home? She (Ayesha) replied: He used to work for his family at home. Then, when he heard the adhan (call to prayer) he would step out.

 The hadith supports the fact that there is no gender-based division of labor for a married couple. The couple mutually decides what is best for their household having the harmony of their family in mind.

Even though there is no command for a division of labor in the Quran, in today’s global economy, as men’s horizons and occupational choices widen, women’s in some Muslim counties remain comparatively narrow.6 What has prevented women from moving into the new activities opened by the global economy? In some Muslim countries, political instability coexists with extreme conservative ideologies regarding women. Afghanistan is an example where once women were allowed to contribute to sustainable economic growth and development. Afghan women in small numbers joined public life in the 1920s with the support of King Amanullah and Queen Soraya. Queen Soraya addressed a gathering of women in the celebration of the 7th anniversary (1926) of independence stating:

“Do not think, however, that our nation needs only men to serve it. Women should also take their part as women did in the early years of Islam. The valuable services rendered by women are recounted throughout history from which we learn that women were not created solely for pleasure and comfort. From their examples, we learn that we must all contribute toward the development of our nation and that this can not be done without being equipped with knowledge…”

Ironically, 70 years after Queen Soraya’s speech the struggle and efforts that the previous generation made to gain political and economic rights for women is threatened. Today, a woman’s basic right to vote, to pursue an education, and to join the job force is threatened by the Taliban, a political group that gain control of the country and run the government by their “Islamic” code. Noor Mohammed, a senior member of the Taliban’s Central Committee states, “We categorically refuse to let women vote or participate in politics…”

Taliban’s insistence on secluding women from public life is derived from Saudi Arabia’s interpretation of the Quran. This interpretation is colored by Saudi Arabia’s cultural ideology. To gain financial rewards Taliban emulates Saudi Arabia’s orthodox view that restricts a women’s right to vote and participate in public life. Taliban’s political power depends on oppressing women.

Muslim Women in Society

Similarly in Iran, in an attempt to balance the national budget both civil services and private sectors have excluded women from the job market by preferentially retiring female employees and not taking new staff.

 The Head of the political and Ideological Section of the defense industries, Hojatoleslam Motbahri, explains his position: “In principle, I’m against all employment for women outside their home…In my opinion, the access of women to the factory floor is against the laws of nature…Besides if women are employed by industry and the public sector, they will displace men and close their employment opportunities.”

 Economic growth requires the full participation of the labor force. Total exclusion of women from the job force means not utilizing half the energy that leads to economic growth. Interestingly enough, even with strong principles such as women’s work “being against the laws of nature,” economic realities have taken their path in Iran. In the city of Mazandaran, female workers spend long working hours at the local textile factory. The Director of the Cotton and Weaving factory explains, “Women’s work is much finer. If you take thread winding men produce about 500 kg for every 650 kg produced by women.”

 In this case women are hired because their service produces more profit and is an illustration of the impractical and unrealistic point of the “laws of nature argument.”

Muslim men and women can apply the rights given by the Quran to revolutionize the status quo in Western societies. In the United States work at home is viewed as unproductive. According to the United Nations System of National Accounts (UNSNA), because no exchange of money takes place in a woman’s work at home, her work is not considered a value for the GNP (Gross National Product).

If a professional woman stays home with her children up to a certain time, her choice is an “unproductive activity”. Accordingly, if she does not accumulate enough credit toward her social security benefits, she will not qualify to receive such benefits in her old age or case she is disabled. If her choice is to stay at home to raise her children and perform housework, it should be considered as a contribution to the GNP. This would entitle her to social security benefits. Such a view is consistent with the economic rights given to women in the Quran.

Women were given rights in the Quran to contribute to the economy by owning and selling property 1400 years ago. Verse 4:32 emphasizes the equality of men and women in the economical growth of a society.

Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. (4:32)

This verse, aside from giving women the right to earn, supports the economic theory of “equal pay for equal work.” The core of this theory is that women and men should be compensated for the work they perform regardless of gender. The Quran addresses this issue by referring to both genders and stating that each is compensated by their work. If it was intended that women receive less than men it would have been explicit.

This is a concept that even in today’s Western society has not completely been adopted. A recent study by Working Women magazine reported that although women’s salaries in the United States are starting to catch up with men’s in recent years, still women earn 5 to 15 cents less on the dollar than men working in a similar job.

The rights that are given to women in the Quran are not theoretical without any application. In Iran Islamist women activists used texts supported by the Quran to demand a law to provide wages for housework. Accordingly, in 1991 a law was passed under which a man divorcing his wife must first pay her housework wages.

Furthermore, historically, the Quraish women such as Khadija bint Khuwaylid and Sawdah bint Zam’ah (wives of Prophet Muhammad) are examples of women who were mothers and nurturers as well as active participants in the economy of their society. Khadija was a businesswoman whose wealth and business property gave the Prophet ease of circumstances and freedom from the cares of daily life to accomplish his mission.

Similarly, Sawdah derived her income from her leatherwork industry. None of the Prophet’s wives inherited anything from him so they were cared for by the state or they derived their income. The examples of Khadija and Sawdah are important because they shed light on women’s active participation in the economy during the Prophet’s era.

Islamic texts and the information of the early Islamic society and the rights given to women in the Quran are strong tools needed to fight the misogynist views now promoted to serve political and cultural stereotypes that are at odds with the intentions of the Quran.

Muslim Women in Society


  1. Islam and Women’s Work” ALJUMUAH, No. 2 & 3, p. 12
  2. Amina Wadud-Muhsin, Qur’an and Woman, (Penerbit Fajar Bhd, 1992), p. 70.
  3. Nizamuddim Ahmed, “Women and Isam,” Al-Ittihad, Oct.- Dec 1981, Volume 18, No.4 p. 40.
  4. Wadud-Muhsin, op. cit., p. 63.
  5. Victoria Bernal, “Gender, Culture and Capitalism in the Islamic Revival (Sudan)” African Studies Center Boston University 1992 W.P. No 160 p. 7.
  6. Nancy Hatch Dupree, Women in Afghanistan.(Stiftung-Foundation) 1986 P. 46.
  7. Kathy Gannon, “Afghan Women Fear Losing Rights under Taliban Rule,” Los Angeles Times, Sunday, March 17, 1996, p. A11.
  8. Hale Afshar,”Women in Iran” Capital & Class n37 (Spring 1989) P. 74.
  9. Zaneh Rouz, August 22, 1987.
  10. Zaneh Rouz, January 11, 1986.
  11. Karen Schwartz, “Women’s pay gaining, but still lags,” Daily Bulletin, Tuesday, Jan. 16, 1996, p. B4.
  12. Women Laws Initiatives In The Muslim World, Dec. 11-15, 1994. Lahore, Pakistan. p. 40.
  13. Aboul Hameed Siddiqui, The Life of Muhammad, (Islamic Publication Ltd.,1989.) p. 53.
  14. Leila Ahmed, Women and Gender in Islam, (Yale University Press, 1992) p. 60.
  15. Ibid., p. 60.
Women in Islam

#1 Women in Islam Value – Admire Women Reputability

Women in Islam – Muslim Women

Women in Islam

The issue of women in Islam is highly controversial. Any materials on this subject, whether in print or online, should be used with caution because of the lack of objectivity. While it is generally agreed that the rights granted to women in the Qur’an and by the prophet Muhammad were a vast improvement in comparison to the situation of women in Arabia before the advent of Islam, after the Prophet’s death the condition of women in Islam began to decline and revert to pre-Islamic norms.

Yet just as the women’s movement in the West began to pick up steam in the twentieth century, the same thing occurred, although to a lesser extent, in the Muslim world at this time. Feminists in the Muslim world in the twentieth century (until the 1980s) were generally upper-class women whose feminism was modeled after feminists in the West.

But just as modern socio-political models in the Muslim world after the colonial period began, in the 20th century, to shift from Western models of society and government to “Islamic” models, feminism in the Muslim world began to take on Islamic forms rather than aping the Western feminist form.

This has been true not merely for Muslim women but women throughout the entire third world. Having thrown off the shackles of colonial imperialism, women of the third world are increasingly growing resistant to the cultural imperialism marketed by the West, even in the form of feminism.

Hence, third-world women, like women of color in the West, are realizing that while they have certain things in common with the struggle of Euro-American feminists, what is best for Euro-American women is not necessarily going to be best for them. Consequently, Muslim women have been developing a distinctly “Islamic” feminism, just as women of color in the West have been developing “womanism” in contrast to feminism, which primarily was shaped by the concerns of upper-class Euro-American women.

One example of the differences between Western feminism and Islamic feminism concerns the issue of “veiling.” The hijab (often translated as “veil”) is in the form of a scarf or hair covering commonly worn by Muslim women. It has always been seen by Western feminists as oppressive and as a symbol of a Muslim woman’s subservience to men.

As a result, it often comes as a surprise to Western feminists that the veil has become increasingly common in the Muslim world and is often worn proudly by college girls as a symbol of an Islamic identity, freeing them symbolically from neo-colonial Western cultural imperialism and domination.

Women in Islam

Gender Equality in Islam

Gender Equality in Islam – Muslim Woman Rights

Gender Equality in Islam

Gender Equality in Islam

“I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other (3:195)”

Spiritual equality, responsibility, and accountability for both men and women is a well-developed theme in the Quran. Spiritual equality between men and women in the sight of God is not limited to purely spiritual, religious issues, but is the basis for equality in all temporal aspects of human endeavor.

Adam and Eve: Gender Equality

The concept of gender equality is best exemplified in the Quranic rendition of Adam and Eve. The Quran states that both sexes were deliberate and independent and there is no mention of Eve being created out of Adam’s rib or anything else. Even the issue of which sex was created first is not specified, implying that for our purpose in this world, it may not matter.

“O mankind! Be conscious of your Sustainer, who has created you out of one living entity (nafs), and out of it created its mate, and out of hte two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand your rights from one another, and of these ties of kinship. Verily, God is ever watchful over you! (4:1)”

Quranic translators disagree on the meaning of “nafs” in the above verse which Muhammad Asad translates as “living entity.” Many claims that “nafs” translates as “person,” that is, Adam. But according to Asad and other scholars, God created humankind and its sexual counterpart out of its kind. The Arabic word referring to mate (zawj) in the above Quranic verse is grammatically neutral and can be applied both to males and females interchangeably.

So it is not clear, nor should we conjecture, that Adam was created first, Eve was created out of Adam, or that Eve/woman is innately subservient to Adam/man. The fact that this Quranic verse does not specify one specific sex over the other is proof of gender non-bias and equality. It is commonly (and mistakenly) argued that Adam was created first and that by this gesture God finds the male dominant and superior to the female; however, the wording of the Quran in the aforementioned verse does not support this claim.

The Quran describes how Adam and Eve were told to avoid a specific tree, which they both approached. For this act of disobedience to God, they were consequently banished from the garden; however, later both repented and were forgiven by God. The Quran does not allude to Eve tempting Adam to eat from the tree and is responsible for their downfall. In the Quranic version, both were held accountable and both paid the price for their choices, proving that gender equality is an intrinsic part of Islamic belief. (See Quran 2:30-37)

Accountability, Independence, and Freedom of Choice

Women are independent individuals, as exemplified by the fact that all human beings will be accountable for their intentions and deeds on the Day of Judgment when “no human being shall be of the least avail to another human being” (82:19) If men were ultimately responsible for women (fathers for their daughters, husbands for their wives, etc.), then this accountability would be solely on men’s shoulders to bear until the Day of Judgment. But this is not the case: “And whatever wrong any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another’s burden…” (6:165)

Consequently, we cannot be judged according to our deeds unless we have the freedom of choice to do so. This free choice carries with it the responsibility to make the right choices or pay the consequence for wrong ones, best exemplified by Adam and Eve.

Equality in Practice

In the Quran, reference to men and women is through attributes and deeds, by which we will be judged. The most pious of us, or those who follow God’s commands, are referred to as “believers” or “mu’mineen” (pl.) in the Quran. In many references, the Quran resonates this equality by eloquently repeating “men and women” with ethical and practical qualities throughout the verses, and even emphasizes this ten times in the following verse:

“Verily for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before God, and all men and women who give in charity, and all self-denying men and self-denying women, and all men and women who are mindful of their chastity, and all men and women who remmber God unceasingly: for all of them has God readied forgiveness of sins and a mighty reward.” (33:35)

It is paramount to understand that the Quran equates being a “mu’min” (sing.) with actual practice so that it is not enough to just have faith in principle; we must put our faith into practice. The same applies to our belief in the equality of men and women; gender equality as outlined in the Quran must also be put into practice. About the above verse, modern scholar Laila Ahmed in “Women and Gender in Islam” says that “the implications are far-reaching. Ethical qualities, including those invoked here–charity, chastity, truthfulness, patience, piety–also have political and social dimensions.”

Gender Equality in Islam