is islam oppressive?

[nishom]

Islam, Culture and Women
by Ruqaiyyah Waris Maqsood

How can anyone justify Islam's treatment of women, when it imprisons Afghans under blue shuttlecock burqas and makes Pakistani girls marry strangers against their will?

How can you respect a religion that forces women into polygamous marriages, mutilates their genitals, forbids them to drive cars and subjects them to the humiliation of "instant" divorce? In fact, none of these practices are Islamic at all.

Anyone wishing to understand Islam must first separate the religion from the cultural norms and style of a society. Female genital mutilation is still practised in certain pockets of Africa and Egypt, but viewed as an inconceivable horror by the vast majority of Muslims. Forced marriages may still take place in certain Indian, Pakistani and Bangladeshi communities, but would be anathema to Muslim women from other backgrounds.

Indeed, Islam insists on the free consent of both bride and groom, so such marriages could even be deemed illegal under religious law.

A woman forbidden from driving a car in Riyadh will cheerfully take the wheel when abroad, confident that her country's bizarre law has nothing to do with Islam. Afghan women educated before the Taliban rule know that banning girls from school is forbidden in Islam, which encourages all Muslims to seek knowledge from cradle to grave, from every source possible.

The Koran is addressed to all Muslims, and for the most part it does not differentiate between male and female. Man and woman, it says, "were created of a single soul," and are moral equals in the sight of God. Women have the right to divorce, to inherit property, to conduct business and to have access to knowledge.

Since women are under all the same obligations and rules of conduct as the men, differences emerge most strongly when it comes to pregnancy, child-bearing and rearing, menstruation and, to a certain extent, clothing.

Some of the commands are alien to Western tradition. Requirements of ritual purity may seem to restrict a woman's access to religious life, but are viewed as concessions. During menstruation or postpartum bleeding, she may not pray the ritual salah or touch the Koran and she does not have to fast; nor does she need to fast while pregnant or nursing.

The veiling of Muslim women is a more complex issue. Certainly, the Koran requires them to behave and dress modestly - but these strictures apply equally to men. Only one verse refers to the veiling of women, stating that the Prophet's wives should be behind a hijab when his male guests converse with them.

Some modernists, however, claim that this does not apply to women in general, and that the language used does not carry the textual stipulation that makes a verse obligatory. In practice, most modern Muslim women appreciate attractive and graceful clothes, but avoid dressing provocatively.

What about polygamy, which the Koran endorses up to the limit of four wives per man? The Prophet, of course, lived at a time when continual warfare produced large numbers of widows, who were left with little or no provision for themselves and their children.

In these circumstances, polygamy was encouraged as an act of charity. Needless to say, the widows were not necessarily sexy young women, but usually mothers of up to six children, who came as part of the deal.

Polygamy is no longer common, for various good reasons. The Koran states that wives need to be treated fairly and equally - a difficult requirement even for a rich man. Moreover, if a husband wishes to take a second wife, he should not do so if the marriage will be to the detriment of the first.

Sexual intimacy outside marriage is forbidden in Islam, including sex before marriage, adultery or homosexual relationships. However, within marriage, sexual intimacy should be raised from the animal level to sadaqah (a form of worship) so that each considers the happiness and satisfaction of the other, rather than mere self-gratification.

Contrary to Christianity, Islam does not regard marriages as "made in heaven" or "till death do us part". They are contracts, with conditions. If either side breaks the conditions, divorce is not only allowed, but usually expected. Nevertheless, a hadith makes it clear that: "Of all the things God has allowed, divorce is the most disliked."

A Muslim has a genuine reason for divorce only if a spouse's behaviour goes against the sunnah of Islam - in other words, if he or she has become cruel, vindictive, abusive, unfaithful, neglectful, selfish, sexually abusive, tyrannical, perverted - and so on.

In good Islamic practice, before divorce can be contemplated, all possible efforts should be made to solve a couple's problems. After an intention to divorce is announced, there is a three-month period during which more attempts are made at reconciliation.

If, by the end of each month, the couple have resumed sexual intimacy, the divorce should not proceed. The three-month rule ensures that a woman cannot remarry until three menstrual cycles have passed - so, if she happens to be pregnant, the child will be supported and paternity will not be in dispute.

When Muslims die, strict laws govern the shares of property and money they may leave to others; daughters usually inherit less than sons, but this is because the men in a family are supposed to provide for the entire household.

Any money or property owned by women is theirs to keep, and they are not obliged to share it. Similarly, in marriage, a woman's salary is hers and cannot be appropriated by her husband unless she consents.

A good Muslim woman, for her part, should always be trustworthy and kind. She should strive to be cheerful and encouraging towards her husband and family, and keep their home free from anything harmful (haram covers all aspects of harm, including bad behaviour, abuse and forbidden foods).

Regardless of her skills or intelligence, she is expected to accept her man as the head of her household - she must, therefore, take care to marry a man she can respect, and whose wishes she can carry out with a clear conscience. However, when a man expects his wife to do anything contrary to the will of God - in other words, any nasty, selfish, dishonest or cruel action - she has the right to refuse him.

Her husband is not her master; a Muslim woman has only one Master, and that is God. If her husband does not represent God's will in the home, the marriage contract is broken.

What should one make of the verse in the Koran that allows a man to punish his wife physically? There are important provisos: he may do so only if her ill-will is wrecking the marriage - but then only after he has exhausted all attempts at verbal communication and tried sleeping in a separate bed.

However, the Prophet never hit a woman, child or old person, and was emphatic that those who did could hardly regard themselves as the best of Muslims. Moreover, he also stated that a man should never hit "one of God's handmaidens". Nor, it must be said, should wives beat their husbands or become inveterate nags.

Finally, there is the issue of giving witness. Although the Koran says nothing explicit, other Islamic sources suggest that a woman's testimony in court is worth only half of that of a man. This ruling, however, should be applied only in circumstances where a woman is uneducated and has led a very restricted life: a woman equally qualified to a man will carry the same weight as a witness.

So, does Islam oppress women?

While the spirit of Islam is clearly patriarchal, it regards men and women as moral equals. Moreover, although a man is technically the head of the household, Islam encourages matriarchy in the home.

Women may not be equal in the manner defined by Western feminists, but their core differences from men are acknowledged, and they have rights of their own that do not apply to men

[Aishaa]

Picking up on the women and witness in court.. I have not read anything that suggests its only uneducated women that need 2 further witnesses to confirm her evidence in court. It merely states that women need these witnesses because she is too emotional to be able to testify truthfully.. I find this quite frankly insulting to women.
Id like to know where it is written that its only uneducated women.. I think a lot of the time people make assumptions and make explanations of the Quoran to suit themselves because it sounds better. Too many people think they have the real meaning of the book.. why cant people just stick to whats written and stop messing with it to make it more acceptable.

[nishom]

Question:

Why are two witnesses who are women, equivalent to only one witness who is a man ?

Answer by Dr. Zakir Naik:

It is not true that two female witnesses are always considered as equal to only one male witness. It is true only in certain cases. There are about five verses in the Qur’an that mention witnesses, without specifying male or female. There is only one verse in the Qur’an, that says two female witnesses are equal to one male witness. This verse is Surah Baqarah, chapter 2 verse 282. This is the longest verse in the Qur’an and deals with financial transactions. It says:

"Oh! ye who believe! When ye deal with each other, in transactions involving future obligation in a fixed period of time reduce them to writing and get two witnesses out of your own men and if there are not two men, then a man and two women, such as ye choose, for witnesses so that if one of them errs the other can remind her." [Al-Qur’an 2:282]

This verse of the Qur’an deals only with financial transactions. In such cases, it is advised to make an agreement in writing between the parties and take two witnesses, preferably both of which should be men only. In case you cannot find two men, then one man and two women would suffice.

For instance, suppose a person wants to undergo an operation for a particular ailment. To confirm the treatment, he would prefer taking references from two qualified surgeons. In case he is unable to find two surgeons, his second option would be one surgeon and two general practitioners who are plain MBBS doctors.

Similarly in financial transactions, two men are preferred. Islam expects men to be the breadwinners of their families. Since financial responsibility is shouldered by men, they are expected to be well versed in financial transactions as compared to women. As a second option, the witness can be one man and two women, so that if one of the women errs the other can remind her. The Arabic word used in the Qur’an is ‘Tazil’ which means ‘confused’ or ‘to err’. Many have wrongly translated this word as ‘to forget’. Thus financial transactions constitute the only case in which two female witnesses are equal to one male witness.

However, some scholars are of the opinion that the feminine attitude can also have an effect on the witness in a murder case. In such circumstances a woman is more terrified as compared to a man. Due to her emotional condition she can get confused. Therefore, according to some jurists, even in cases of murder, two female witnesses are equivalent to one male witness. In all other cases, one female witness is equivalent to one male witness. There are about five verses in the Qur’an which speak about witnesses without specifying man or woman.

While making a will of inheritance, two just persons are required as witnesses. In Surah Maidah chapter 5 verse 106, the Glorious Qur’an says:

"Oh you who believe! When death approaches any of you, (take) witnesses among yourself when making bequests."[Al-Qur’an 5:106]

Two just persons of your own (brotherhood) or other from outside if you are journeying through the earth and the chance of death befalls you."[Al-Qur’an 65:2]

Two persons endued with justice in case of talaq."Four witnesses are required in case of charge against chaste women, [Al-Qur’an 24:4]

There are some scholars who are of the opinion that the rule of two female witnesses equal to one male witness should be applied to all the cases. This cannot be agreed upon because one particular verse of the Qur’an from Surah Noor chapter 24, verse 6 clearly equates one female witness and one male witness:

"And those who launch a charge against their spouses, and have (in support) no evidence but their own their solitary evidence can be received."[Al-Qur’an 24:6]

Hazrat Ayesha (RA) hadith narrated of one witness

Many jurists agree that even one witness of a woman is sufficient for the sighting of the crescent of the moon. Imagine one woman witness is sufficient for one of the pillars of Islam, i.e. fasting and the whole Muslim community of men and women agree and accept her witness! Some jurists say that one witness is required at the beginning of Ramadaan and two witnesses at the end of Ramadaan. It makes no difference whether the witnesses are men or women.

Some incidents require only female witness and that of a male cannot be accepted. For instance, in dealing with the problems of women, while giving the burial bath i.e. ‘ghusl’ to a woman, the witness has to be a woman.

The seeming inequality of male and female witnesses in financial transactions is not due to any inequality of the sexes in Islam. It is only due to the different natures and roles of men and women in society as envisaged by Islam.

[nishom]

Approaching a woman during menstration

Question:

I am a Muslim woman and am married, praise be to Allaah. But my husband has intercourse with me during my period. Is it permissible for him to do that, or should I stop him? It also hurts me and upsets me. I am asking this question because I heard from my friends that it is not permissible for a man to have intercourse with his wife during her period. May Allaah reward you with good for this program which has given me the opportunity to ask about an embarrassing matter such as this. I am suffering from this problem and do not know what to do. May Allaah make you a source of help for Islam and the Muslims.

Answer:

Praise be to Allaah.

It is haraam (forbidden) for a man to have intercourse with his wife during her period.

Allaah says (interpretation of the meaning):

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)” [al-Baqarah 2:222].

So it is not permissible for a man to have intercourse with his wife until she has become pure and has taken a bath (made ghusl), because Allaah says (interpretation of the meaning):

“And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina).” [al-Baqarah 2:222]

Another indication of how abhorrent this sin is, is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever has intercourse with a menstruating woman, or has anal intercourse with a woman, or goes to a fortune-teller, has disbelieved in what was revealed to Muhammad.” (Narrated by al-Tirmidhi from Abu Hurayrah, 1/243; see also Saheeh al-Jaami’, 5918).

So you have to prevent him and stop him from doing that. If you obey him in this matter then you will be a partner in the sin with him, but if he forces you to do it then the sin will be on him.please see Question #2121 And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

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[nishom]

Name of Questioner
Simon - Australia

Title
Bonds of Love and Mercy

Date
27/Dec/2002

Question
Hello,

After September 11th, I started investigating what Islam really was and yes, it is a peaceful and beautiful religion from what I have discovered...

So, recently I started reading the Qur’an. Then there is this verse in the Qur’an that confuses me, in Surah 4 – verse 34:

*{... as to those women on whose part ye fear disloyalty and ill conduct, admonish them [first], [next] refuse to share their beds, [and last] beat them [lightly]; but if they return to obedience, seek not against them means [of annoyance]: for God is Most High, Great [above you all].}*

Does this verse mean that you have to beat up your wife who disobeys you? That is because that is what the verse means to me from reading it straight out like that, unless there is some other meaning behind it.

Please clarify.

Topic
Marriage

Name of Counselor
Shahul Hameed



Answer


Peace be with you Simon,

Thank you very much for your mail.

Islam teaches that the Qur’an is the book of guidance from God, revealed to Prophet Muhammad (pbuh) and Muslims should arrange all aspects of their lives according to it. Also, the best interpreter of the Qur’an is the prophet (pbuh) himself, whose life was a practical demonstration of how the divine guidance is actualized in human life.

Allah says in Surah 33, verse 21:

*{We have indeed, in the messenger of Allah, a good example [of conduct] for anyone whose hope is in Allah and the Final Day.}*

And addressing the prophet himself, Allah says In Surah 68, verse 4:
*{And you stand on an exalted standard of character.}*

When the prophet's wife `Aisha was asked about her husband's character, she stated simply: "He was the Qur'an," meaning that his life was the practical expression of the Qur'anic guidance. (Reported by Muslim.)

For the above reason, let us see how he who lived his life according to the Qur’an, treated his wives. All the eminent narrators of hadith (sayings of the prophet) such as Bukhari, Muslim and Abu Daud quote one of the prophet’s wife as saying that Muhammad (pbuh) NEVER ever lifted a finger to punish his wives.

And what is more, there are a number of hadiths that categorically prohibit wife-beating, and in one of his sayings he has equated perfect belief with good treatment of one's wife:

"Among the Muslims, the most perfect as regards his faith is the one whose character is most excellent, and the best among you are those who treat their wives well." (Narrated by Tirmidhi.)

Also Mu`awiyah al-Qushayri narrated:

“I went to the apostle of Allah (pbuh) and asked him: ‘What do you say [command] about our wives?’ He replied: ‘Give them the same food you have for yourself, and clothe them with the same clothes you clothe yourself, and do not beat them, and do not revile them.’” (Reported by Abu-Dawud.)

As for Abu Hurairah, he reported: “the messenger of Allah (pbuh) said, ‘A believer must not hate the believing woman [his wife]; if he dislikes one of her characteristics, he will be pleased with another.’” (Reported by Muslim.)

Let us now consider the verse you quoted – Surah 4, verse 34 - in the light of the foregoing rulings of Prophet Muhammad (pbuh). The verse is as follows:
*{Men are the carers and maintainers of women, because Allah has given the one more [strength] than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in [the husband's] absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill conduct, admonish them [first], [next] refuse to share their beds, [and last] beat them [lightly]; but if they return to obedience, seek not against them means [of annoyance]: for Allah is Most High, Great (above you all).}*

In fact, to fully understand the context in which the above verse stands, we have to read the verse following it too – Surah 4, verse 35:
*{If ye fear a breach between them twain, appoint [two] arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: for Allah hath full knowledge, and is acquainted with all things.}*

Obviously, these verses deal with marital life. In the domestic sphere, a man and his wife should lead a life of complete peace and harmony. This is essential, not merely for their own welfare, but also for a healthy society. This is since family is the basic unit of the society, any deterioration in the domestic sphere will have its impact on the social sphere as well. This fact emphasizes the need for clear-cut rules for good man-woman relationship. Hence, the Holy Qur’an treats the subject with the importance it deserves.

Islam teaches that in any group, one should be acknowledged as the leader. Even in the case of two persons traveling together one should be the leader, whose word will be final; that is, in the case of a difference of opinion about a decision binding on the two. This directive is meant for the best interest of the group.

In the family, the Holy Qur’an says that the leader should be the husband or the father. Because, the man is given more duties such as meeting the expenses of the members of the family, as mentioned in the verse. The woman’s domain is the home; but in the case of a difference in opinion, the woman should listen to her husband and abide by his wishes.

It is to be emphasized here that this is not for enforcing male domination, but for the sake of peace and harmony. We must also understand that it is the differences in opinion between husband and wife that lead to divorce and the disruption of a healthy family life. Therefore, it is imperative that such discord should be solved at the root itself as far as possible.

Islam gives specific directions for the settlement of crises in family life. Then, when we read the verse that speaks about the case of ill conduct from the wife, we must remember that this does not mean that the husband is allowed to behave as he pleases… Here the direction happens to be about the wife’s misconduct, while the husband is commanded to treat his wife with kindness and fairness. This is clearly laid down elsewhere in the same chapter of the Qur’an, actually in verse 19:
*{O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.}*

Moreover, the equality, along with bonds of tenderness between the two sexes is underscored in Surah 30, verse 21:
*{And among His signs is that He created for you mates from among yourselves that you may live [dwell] in tranquility with them, and He has put love and mercy between you; verily, in that are signs for people who reflect}*

And again, in Surah 2, verse 187:
*{... they are your garments and you are their garments.}*

As for inheritance, the Qur’an says in Surah 4, verse 7:
*{ For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much - an ordained share.}*

Thus, the command for wives to obey their husbands is not an unjust, one-sided command, as some critics of Islam would have us believe. As we do not expect a healthy atmosphere in the family when the relationship between the husband and wife is spoiled by distrust and discord.

When disruption is feared, it is necessary for one to concede to the other; and God ordains that the wife should be gracious enough to do this. To compensate for this as it were, the financial burden of managing the family affairs is taken completely off her shoulders.

It should also be underlined here that it is always the woman who is psychologically more capable of this sort of magnanimity. The most important objective here is to ensure a strong and secure atmosphere in the family, which is essential for the healthy development of children, as well as for the welfare of all.

So Allah says in the Qur’an:
*{… therefore the righteous women are devoutly obedient, and guard in [the husband's] absence what Allah would have them guard...}*

It is Allah Who commands wives to be righteous by being obedient to their husbands, and by guarding what Allah would have them guard; which in effect indicates that in this matter the righteous wives are really obeying Allah. This also means that the husbands must be careful not to misuse this injunction of Allah, by making unreasonable demands on their wives. They should fear Allah…

It is not a question of who is “better” or “superior” here; it is a question of maintaining an atmosphere in the family that is conducive to peace and harmony. Then, when there is a threat to it, it is the duty of the husband, as head of the family, to see that nothing threatens that atmosphere. If he sees that the wife is guilty of misconduct, he can then enforce discipline in the way specified in the verse you mentioned.

Here, what we are concerned about is the expression: “beat them”. The original Arabic word used in the verse is: “wadriboohunna”. This is derived from the root, “daraba”, which according to Arabic linguists have got a number of meanings, including, “beat” or “hit”.

Some scholars argue that the word in this context does not mean “beat” or “hit”. It means just “leave [them]”. But it is obvious - and Allah knows best – that the word stands here for punishment, but only symbolic punishment.

I say this in the light of the sayings of Prophet Muhammad (pbuh), who is the best interpreter of the Qur’an, as has already been stated earlier. Besides, we read in the following verse, Surah 4 – verse 35, the step to be followed in case there is a chance of “breach” between the husband and wife:
*{If ye fear a breach between them twain, appoint [two] arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: for Allah hath full knowledge, and is acquainted with all things.}*

From the above verse, we understand that the instruction to punish the wife is a step to be adopted by the husband to avoid the chance of divorce. If this fails, the next step is to have arbiters; one from the husband’s family and the other from the wife’s family, who would strive for a reconciliation.

This means that even “beating” is to be adopted with the intent of reconciliation or peaceful life together. That is to say “the beating” should not be a harshly punitive measure, but something done out of a sincere desire for a harmonious marital life.

And Allah knows best.

[Malaikah]

^given that you are now a member of an islamic forum, it would be polite of you not to make such outragoues anti-islamic, false, and exxagerated statements which reflect clearly how little knowledge you have of islam and the status that it gives to women.

Please use your membership in this forum wisely, to learn, rather than mindlessly accuse.

:)

[- Qatada -]

Aisha, i don't really know where you got all those fact's from. If you could provide a source, then that would be useful.


Anyway, check these link's out to make you understand better insha'Allaah (God willing.):

http://www.load-islam.com/wel_islam.php?topic_id=2

http://www.load-islam.com/family_soc...hp?topic_id=14



Peace.

[Muhammad]

Greetings,

We have a number of articles clarifying misconceptions about women, which can be found on our site here:

http://www.load-islam.com/classified...assified_id=11

Also see:

http://www.islamicboard.com/refutati...witnesses.html

This thread contains many useful links:
http://www.islamicboard.com/refutati...ding-ayat.html

I would also like to stress that if you are going to mention supposed sayings of the Prophet (peace be upon him), that you provide some reference since many of the things you have said are not even true. Regarding one of the hadith, it is as follows:

"If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her."

It does not mention the word "worship" anywhere; perhaps this is something you have assumed, therefore please maintain accuracy and authenticity when quoting something from Islamic texts.

There is also no such thing as "Mohammed´s opinions and thoughts" when it comes to hadeeth, because both the hadeeth and the Qur'aan were divine inspiration. You can read more about it here:

http://www.islamicboard.com/discover...-vs-quran.html

http://www.islamicboard.com/sects-di...nah-islam.html

http://www.islamicboard.com/islamic-...nah-islam.html

Peace.

[nishom]

I think what causes a great deal of confusion.. is what Prophet Mohammed´s opinions and thoughts were and what was written in the quoran.
Its a well known fact that Prophet Mohammed (pbuh) had a very low opinion of women. He is known to have said.. Women are deficiant mentally and religeously. He also said.. if it was allowed to worship anything else other than God.. he would order women to worship thier husbands.
It is known that he took his next wife in to bed with him and Aisha.. and when Aisha questioned it because she loved him very much and was jealous.. he told her God had told him to. It seems that he used this God told me to quite a lot....anyway I digress... My main point is that which is it you have to follow without question.. Mohammads teachings and opinions or the quoran because there seems to be differences. The quoran states that a woman is a mans possesion that he should take care of as equally as his horses and his other possesions. Yet the prophet seemed to have a low opinion of women.

"Among the Muslims, the most perfect as regards his faith is the one whose character is most excellent, and the best among you are those who treat their wives well." (Narrated by Tirmidhi.)

The Holy Prophet (Sallallaho alaihi wasallam) has said: O people, your wives have a certain right over you and you have certain rights over them. Treat them well and be kind to them for they are your partners and committed helpers. (Tirmidhi)


Sharing domestic work with the wife.

The Prophet (sallallaho alaihi wasallam) has said; "Helping wives (in their domestic work) earns (men) the reward of charity." (Kanz)
Narrated Al-Aswad (radhiallaho anho): I asked A'isha (radhiallaho anha), "What did the Prophet (sallallaho alaihi wasallam) do at home? " She said, "He used to work for his family and when he heard the call for the prayer, he would go out." (Sahih al-Bukhari)


Anas (radhiallaho anho) reported Allah's messenger as saying, "When a woman observes the five times of prayer, fasts during Ramadan, preserves her chastity and obeys her husband, she may enter by any of the gates of paradise she wishes (in other words nothing will prevent her from entering paradise)." (Mishtat)

Wives to enter paradise before men
The Prophet (sallallaho alaihi wasallam) has said: "O women, the pious among you will enter Paradise before pious men. When the husbands will enter Paradise these women will be presented to their husbands after being bathed and perfumed. These women will be on red and yellow coloured conveyances accompanied by children (as beautiful) as scattered pearls."
A great saint has remarked: "O Ladies! What other superiority do you want? You will enter Paradise prior to men. Of course, being pious is a necessary condition, and this is not difficult.'

The Prophet (sallallaho alaihi wasallam) said: "Women are twin halves of men." (Kanz)