Islam views the humanity of the woman as equal to that of the man as stated in the Qur’an, "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women..." [Qur’an 4:1]. A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree." Stressing this noble and natural conception, Qur’an further states: "It is He (God) who did create you from a single soul and therefrom did create his mate that he might dwell with her (in love)..." [Qur’an 7:189] "The Creator of heavens and earth: He has made for you pairs from among yourselves" [Qur’an 42:11] "And God has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve?" [Qur’an 16:72]

The Qur’an provides clear-cut evidence that woman is completely equal with man in the sight of God in terms of her obligation and reward. The Qur’an states: "Every soul will be (held) in pledge for its deeds" [Qur’an 74:38] It also states: "...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female...." [Qur’an 3:195] "And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed." [Qur’an 4:124] Woman according to the Qur’an is not blamed for Adam's original sin. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. [Qur’an 2:36, 7:20-24] In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth, during her pregnancy and when nursing her baby. She needs to make up for the fasting later.

At the beginning of Islamic era, women participated in public gatherings and in all prayers conducted in the Mosque, as they have always fulfilled all the rites of hajj pilgrimage, then and now. Muslim congregation prayer involves worshippers standing in lines shoulder-to-shoulder, foot-to-foot. Often, the persons standing next to you could be strangers. The prayer itself involves compromising postures such as bowing and prostrating. Thus, to maintain focus and concentration, women are preferred to occupy back lines when men and women are praying in the same area. In fact, the front-most lines carry more reward for male worshippers and the back-most line carries more reward for female. More recently, Mosques are built with separate section for women to give them freedom and comfort, but they still follow the Imam from the main prayer hall through public address system. Although women can and do attend congregational prayers in the Mosque, it is optional for them while it is mandatory for men. This is clearly a tender touch of the Islamic teachings to give woman flexibility when nursing or caring for her children and household. Women are rewarded more for praying in the privacy of their homes, while men are rewarded more for praying with congregation in the Mosque.

The Qur’an forbade pre-Islamic Arab custom of female infanticide and considered it a crime like any other murder. "And when the female (infant) buried alive - is questioned, for what crime she was killed." [Qur’an 81:8-9]. Islam criticizes the attitudes of such parents who reject their female children, the Qur’an states: "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 her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on?" [Qur’an 16:58-59]. Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Prophet Muhammad (peace be upon him) is reported to have said: Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. Whosoever supports two daughters till they mature, he and I will come in the Day of Judgment as this (and he pointed with his two fingers held together).

Marriage in Islam unites two halves of the society in mutual love and harmony. Its objective besides perpetuating human life is emotional well-being and spiritual harmony. Its basis is love and mercy. Among the most impressive verses in the Qur’an about marriage: "And among His signs He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy..." [Qur’an 30:21] In Islam, woman cannot be forced to marry anyone without her consent. She has the full right to her dowry (a marriage gift that symbolizes love and affection) which is included in the nuptial contract. The rules for married life in Islam are clear and in harmony with upright human nature and have all provisions to protect woman in wedlock. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of family leadership. The Qur’an states: "...And they (women) have rights similar to those (of men) over them, and men are a degree above them." [Qur’an 2:228] Such degree is maintenance and protection. Islam emphasizes taking counsel and mutual agreement in family matters. Over and above her basic rights as wife comes the right which is emphasized by the Qur’an and Sunnah: kind treatment and companionship. The Qur’an says: "…consort with them in kindness…" [Qur’an 4:19] The Prophet said: "The best of you is the best to his family and I am the best to my family," and “The most perfect believers are the best in conduct and best of you are those who are best to their wives.”

As the woman's right to decide about her marriage is recognized, so her right to seek an end for an unsuccessful marriage is also recognized. For the stability of the family, however, and in order to protect it from hasty decisions under emotional stress, certain steps and waiting periods are observed in Islam by men and women seeking divorce. Women can initiate divorce proceeding before the judge. When the continuation of the marriage relationship is impossible, men are still taught to seek a gracious end. The Qur’an says: "When you divorce women, and they reach their prescribed term, then retain them in kindness and do not keep them intending to harm..." [Qur’an 2:231]. In another verse, “Divorce is twice. Then, either keep [her] in kindness or release [her] in kindness. And it is not lawful for you to take anything of what you have given them... [Quran 2:229]. “O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release,” [Qur’an 33:49]. The Prophet taught that “of all the things God has permitted, divorce is the one He most dislike.” The Qur’an repeatedly urges that “conciliation is best” and provides for a method of arbitration of troubled marriages. “If you fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; If they seek to set things aright, Allah will cause their reconciliation: for Allah hath full knowledge, and is acquainted with all things..” [Qur’an 4:35]

Islam restored a right of which woman was deprived both before Islam, and in the West it continued until 1900’s - the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully recognized. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. Nowhere in the Islamic law is suggested that woman is minor simply because of her gender. With regard to the woman's right to seek employment, Islam regards her role in society as wife and mother as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as educator of an upright, complex-free, and carefully-reared child. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness". However, there is no decree in Islam which forbids woman from seeking honorable employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most such as nursing, teaching (especially for children), medicine, or benefiting from her exceptional talent in any field.

Islam restored to woman the right of inheritance, when she was herself an object of inheritance in other cultures. "Unto men belongs a share of that which parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." [Qur’an 4:7] Her share is hers to keep and in most cases is one-half that of man’s, with no implication that she is worth less than man. This variation in inheritance is only consistent with the variation in financial responsibilities between man and woman according to the Islamic law. Man is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, etc. Woman, on the other hand, is far more secured financially and is far less burdened with any claims on her possessions. She is not obliged to transfer her wealth to her husband or spend on her family. The law of inheritance in Islam is both justice and compassionate for woman.

Any fair investigation of the teachings of Islam into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights". This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur’an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (peace be upon him) himself (see the Noble Qur’an 58:14 and 60:10-12). During the Caliphate of 'Umar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and 'Umar is wrong". Umar recruited the first female health and safety minister, Al-Shifa, in city of Madinah. She was later posted in the city of Basrah, Iraq. Prophet Muhammad’s young wife, A’isha recorded not less than 2,220 meticulously memorized reports (Hadeeth) about her husband on various issues and rulings; she also committed to memory the entire Qur’an ; by interpreting the Qur’an and the Hadeeths of the prophet in the manner of a legal scholar, she emerged as a great political player after the death of the Prophet.

Husband-wife relationship in Islam is based on mutual love and compassion as highlighted in the Qur'an, "And among his signs is this, that he created for you mates from among yourselves, that you may dwell in tranquility with them, and he has put love and mercy between your (hearts): verily in that are signs for those who reflect..." [Qur'an 30:21]. "They are as a garment for you, and you are as a garment for them." [Qur’an 4:34] The man is required to support his family and is accountable before God for the welfare of his family. Like any team, a family needs team leader for important decisions. A quote from the Prophet is clear about the husband's moral obligation: "Perfect in faith among the believers are those who are the best in character and behavior, and the best of you are those who treat their family best." It is the wife's duty to counsel and support her husband in order to reach joint decisions. The wife is the one who has the task of childbearing, breast-feeding and upbringing. She carries the main responsibility for the welfare of the children and this is her most important gender-specific task. This does not, however, mean that bringing up and taking care of children is to be solely her effort.

As a fundamental principle, Islam holds that women are indeed equal to men in their origin, their humanity, their honor and their accountability to God. They are also equal in their need to fulfill their physical and material needs, to possess property and dispose it as they wish. Both sexes are required to obtain knowledge. It is part of the mission of Islam to establish justice and harmony between the genders with due consideration to the inherent natural differences. God has laid down certain rights and obligations for men and women, each in accordance with the nature determined by their gender, and complementary to each other. If either departs from their specific nature, an unnatural "equality" will be forced. Before God the two have equal standing, yet in relation with each other the rights of the individual are different in the same way as man and woman are different by nature. In accountability to God, man and woman are equal. The Qur'an mentions in many verses that reward and punishment in the Hereafter does not depend on gender. "... I shall not lose sight of the labor of any of you who labors [in My way], be it man or woman..." [Qur’an 3:195]. Within marriage, men and women are equal in terms of their rights and obligations and these are allocated in accordance with their nature. There are differences only in those areas where the nature of the sexes is different. With regard to religious duties, there are certain concessions for women pertaining to their biological nature. The variation in law of inheritance takes into account the obligation of the man to provide for his family.

Mother ranks very highly in Islam. She is the principal person in the child's first few years of life. The Qur'an mentions the relationship between parents and their children and gives prominence to the efforts of the mother from the time of pregnancy and throughout the period of raising infants. Islam even goes so far as to give a divorced mother the right to claim financial compensation from her ex-husband for breast feeding the children [Qur'an 65:6]. The importance attributed to women as mothers is reflected in a saying by Prophet Muhammad (peace be upon him) who, when asked which parent deserved preferential treatment, said for the first three instances "your mother" - and only thereafter "your father", following with "your close relatives". Islam considered kindness to parents next to the worship of God. "And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." [Qur’an 31:14] [See also Quran 46:15, 29:8] Moreover, the Qur’an has a special recommendation for the good treatment of mothers: "Your Lord has decreed that you worship none save Him, and that you be kind to your parents..." [Qur’an 17:23] A man came to the Prophet asking: O Messenger of God, who among the people is the most worthy of my good company? The Prophet said, your mother. The man said then who else: The Prophet said for the first three instances, “your mother” – and only thereafter “your father”. A famous saying of the Prophet is: "Paradise is at the feet of mothers.” "It is the generous (in character) who is good to women, and it is the wicked who insults them."

The Qur’an forbids Muslim woman to marry non-Muslim, but allows Muslim man to marry Jewish or Christian woman (Qur’an 2:221, 60:10). Marriage and family are protected in Islam mainly as the basic social unit that guarantees the continued existence of the Muslim community. A marital relationship between partners of different faiths and philosophies of life may lead to substantial tension such as observance of religious duties and obligations, the religious education of children, the practicing of religious festivals, etc. A marriage to thrive requires partners to achieve common ground and to have mutual respect for each other’s beliefs. Muslims believe that Judaism and Christianity have divine origin; that Moses and Jesus (peace be upon them) were God’s mighty messengers; that God gave both Moses and Jesus Scriptures. In contrast, Jews and Christians do not believe in the divine origin of Islam, its Book, or its Prophet. Since societies tend to be patriarchal, Christian or Jewish wife to a Muslim would live under the protection of a man who respects the basic tenets of her faith, her Scripture, and her Prophets. In contrast, Muslim wife to a Jewish or Christian would live with a man who doesn’t recognize her religion, Scripture, and her Prophet.

Some feminists question the logic of allowing Muslim men to have more than one wife while denying the same “right” to women. While almost every society has supported the concept of man having more than one woman (polygamy), seldom had any social order ever supported the concept of a woman being married to more than one husband (polyandry). The foundation of an Islamic society is justice and equity. God created men and women equal as human beings, but not identical in nature. They have innate differences in physiology and psychology. Their roles and responsibilities may differ, but they serve to complement one another. Some points to consider: (1) polygamy deals with the problem of declined male-female ratio, polyandry will compound the problem; (2) Men are polygamous by nature, women are not; (3) Shared parenting of children could be problematic; (4) Difficulty of performing duties of wife to all husbands; (5) Mixing of seminal fluids from different men in the womb has been medically proven to cause serious infectious diseases. The Qur’an has prescribed a waiting period for the woman who has been divorced or widowed so as to allow enough passage of time for her womb to cleansed of any seminal traces from previous husband.

It would seem unimaginable that the Qur’an would sanction wife beating, though that’s what some critics accuse and many Muslims scholars have translated verse 4:34 as such. Because of the mistranslation, commentators have gone on the defensive and scrambled to find an explanation. Many have translated to ‘beat lightly’ as with a toothbrush or with a handkerchief. The Qur’an never allowed men to beat their wives. The most appropriate translation and commentary seem to be from Yuksel and Emerick. The Arabic word in the verse ‘idhribuhunna’ takes multiple meanings akin to English ‘strike’ or ‘get’. The Qur’an uses the same verb in multiple verses with multiple meanings. The most logical translation, and the one most consistent with the Qur’an overall message and Prophetic teachings, “…As for those women from whom you fear disloyalty, then you shall advise them, abandon them in bedchamber, and separate (from) them.” (Qur’an 4:34) Even if we consider the ‘light beating’, in a family built on true partnership, this translation is bound to remain without much significance. The Prophet himself never beat a women and he is reported to have said “Is it really possible for you to beat your wife as if she were a servant and then go to her at night?”. Once it was reported to the Prophet that some of his companions beat their wives whereupon he said “Certainly those are not the best among you”. As the Prophet is the binding model for all Muslims, fortunately Muslims never took verse 4:34 as a license for abusing their wives.

Islam values modesty as one of the supreme virtues in both sexes. It is an essential element in preserving human dignity. In the Holy Qur’an (24:30-31) the injunction on modesty first addresses the men and then the women. Thus, in traditional Muslim societies, it is customary for both men and women to expose only face and hands when going out. Men will typically wear turban or cap, and women a scarf which conceals the hair. The exact style and color of Muslim dress is not fixed, and varies from country to country. Covering the whole face is not required in Islam and is falling into increasing disfavor in cultures where it is practiced. At home dress codes are relaxed. Muslims do not see the headscarf as a symbol of oppression as seen in the West, but of freedom. When dressed modestly and with dignity, it is easier for men and women to deal with each other without making superficial judgments. Muslims regret the current popularity of revealing dress codes, and exploitation of sex appeal in advertising. The trend increases the risk of temptation and marital infidelity. Public display of the body may enrich the fashion and cosmetic industries, but they oppressively marginalize many who physically fail to measure up to the current images of perfection. Modesty is thus liberating rather oppressive.

Celibacy and monasticism are not allowed in Islam. Marriage is not only about satisfying our carnal desires but it is significantly about the reproduction and continuation of the human race through the family and bringing about comfort, harmony and tranquility of the soul, the unit family and the society at large which we need for a happy and satisfying life. Allah says in the Glorious Qur’an: “And among his signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are signs for those who reflect. (Qur’an 30:21). Prophet Muhammad, peace be upon him, has said: “He who can marry must marry”, and he also said, “He who has married has obtained (fulfilled) half of his religion. Hence he should fear Allah in the other half”. The family is the building block of the society and nations and it is in the family where children are raised and developed to continue the growth of human civilization and prosperity. Marriage is an essential institution for mankind and hence men and women are required to get married unless there is a compelling reason not to do so, such as chronic illness or extreme poverty.

In the early days of Islam women went out to work, and participated in all feasible social and cultural activities. A famous case is Shifa bint Abdullah, who was appointed by the caliph Umar to be chief inspector of markets in the Islamic city of Madinah. Today, women are engineers, professors, deans, cabinet ministers, physicians, company directors, and bankers in many Muslim lands. Their incomes are their own, and husbands are still obligated to support them. In the middle ages, Muslim women were frequently merchants, physicians and scholars who taught in the mosques and colleges. For instance, the Central Asian Karima Al-Marwaziyya (d. 1070) was one of the most famous Islamic scholar of her age. No less distinguished was Fatima bint Al-Hasan who was both hadith scholar and calligrapher. Some other names of Muslim women scholars include Shuhda the scribe (d. 1178), Ajiba bint Abi Bakar (d. 1339), and her pupil Bint Al-Kamal who lectured in Damascus to a number of leading scholars, including the famous Moroccan jurist and traveler Ibn Battuta, Umm Hani (d. 1466) who mastered all the great academic disciplines. In literature we have names such as Wallada of Cordova, Fitnet of Istanbul (d. 1780), Queen Nadira of Kokand in Central Asia (d. 1842).

The obligation for education applies equally to males and females in Islam. According to a saying by the Prophet (peace be upon him), "Striving for knowledge is an obligation for every Muslim." The fact that Muslim girls in some countries are not being given the chance for further education is due to local traditions and customs, and is not connected to Islamic teachings. Islam regards the woman's role in society as a wife, mother, and educator to be her most sacred, noble and vital one. In his book ‘Muhaddithat’ (Interface Publication, 2007), Muhammad Akram Nadwi compiled biography of more than 8,000 Muslim women who studied and taught hadith. It demonstrates the central role women had in preserving the Prophet’s teaching, which remains the master-guide to understanding the Qur'an as rules and norms for life. Within the bounds of modesty in dress and manners, women routinely attended and gave classes in the major mosques and madrasas, travelled intensively for ‘the knowledge’, transmitted and critiqued hadith, issued fatwas, etc. Some of the most renowned scholars among men have depended on, and praised, the scholarship of their women teachers. The women scholars enjoyed considerable public authority in society, not exceptionally, but as the norm.

Contrary to Western critic, the witness of two women being equal to the testimony of one man is not always the case in Islam. The Qur’anic verse that specifies this is related to financial dealings in view of the fact that financial responsibility is usually shouldered by men, and therefore, they are expected to be better versed in financial transactions than women. This doesn’t reflect at all inferiority on the woman’s part. Some women surpass many men in various aspects, including religious, commitment, reasoning and memory. They may be able to give testimony better than that of man regarding the issue about which they have knowledge and insight. They can even become experts in those matters, as did some women at the time of the Prophet. A judge may accept testimony of any person of exceptional qualifications. Two female witnesses are not always considered equal to one male witness, because there are other verses in the Qur’an which speak about witnesses without specifying male or female. A’sha, the Prophet’s wife, related not less 2,220 narrations on various Islamic rulings which are considered authentic only on her solitary evidence. In fact, female witnesses are preferred when issues are pertaining to women alone such as childbirth or menstruation as related to divorce disputes or private matters where no men were present.

Islam discourages free mixing between men and women but does not disallow all forms of interaction. The intention of the restriction is to keep interaction at a modest level so as to ensure decency, protection of honour and safeguarding of family and marriage. Men and women can interact and work together, provided a certain level of manners and decorum is maintained, and Islamic rules of decency and modesty are observed. Both men and women are required to dress modestly and lower their gaze (Qur’an 24:30-31). Attraction between the sexes is natural but it must be controlled and decently channeled. Prophet Muhammad (peace be upon him) said: "He who believes in God and the Last Day should not be alone with a woman, otherwise Satan will be the third party between them." It is this consideration of gender differences and safeguarding of women’s chastity and honor which defines Islam’s approach to strict regulations in gender mixing in public activities, and Islam’s fierce opposition to the exploitation of women.

The Western view of man-woman relationships is usually that of permissiveness, one that accepts illicit and extramarital relationship as a norm. There is also a level of tolerance to extramarital and illicit intimate relationships. There is an increasing driving passion among people for more wealth, more comfort and more pleasure, particularly physical pleasure. The greatest casualty of irresponsible sexual behavior has been the family, in particular children. Islam views sexual relationship outside of marriage as a serious matter because they destabilize the family and thus contribute to the breakdown of the whole social system. In Islam, girls and boys are protected by their parents from having any kind of intimate relationship that may lead to premarital sexual experience. As a matter of principle, Islam rejects any form of sexual relationship outside the marriage framework and that includes any extramarital and illicit intimate relationship. Islam aims at removing opportunities for indecency and immorality and this applies equally to males as to females. For that reason, Islam highly recommends an early marriage. Even those who feel they would not be able to bear the expenses of family are urged to put their faith in God, as He is the Giver of Sustenance, and go for an early marriage.

The Qur’an allows multiple marriages for men up to four wives, but with certain conditions and responsibilities attached. Islam made polygamy much less desirable than monogamy. The Qur’an says: “… marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one …” [Qur’an 4:3] It must be pointed out that polygamy was practiced in the pre-Islamic Arabia (and indeed in all other societies) before the revelation of the Qur’an, but was uncontrolled and without regulation. Islam does not encourage or promote polygamy. On the contrary, Islam attempts to limit polygamy to having maximum four wives and attaches condition to it. Criticism against Islam involving polygamy quickly dissipate, because with less than 2% of Muslim population who are having more than one wife, even Western critics admit , for all intents and purposes, monogamy is prevailing in the contemporary Muslim world. God made the privilege of multiple marriages with up to four wives strictly dependent on the fulfillment of the condition of equal treatment. The Qur’an says: “…But if you fear that you will not be just, then [marry only] one…” [Qur’an 4:3] The Prophet (peace be upon him), who serves as an example for all Muslims, was married exclusively to his first wife for 25 years until the time of her death. Of the women he married thereafter there was only one virgin; all others were either widowed or divorced. In all cases, not only did the women benefit in social security, but the political alliances thus contracted strengthened the stability of the society in which Muslims lived. Can there be a clearer and more straightforward divine statement of no confidence in the widespread practice of polygamy than the following verse? The Qur’an says: “And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so] ...” [Qur’an 4:129] But verse 4:3 is not without practical significance. In times of severe shortages of men, such as after major wars, leaves the option of husband-sharing open and that can be blessing. Married couples with medical issues or sterility may also find this option a blessing. Criticism against multiple marriages from those who tolerate extramarital relations and sexual promiscuity is unfounded.

Many people in the West think of Islam as chauvinistic religion that demeans women, and the stereotypical image of the completely secluded and oppressed Muslim woman is all too common. They cite the condition of women in some Muslim countries to emphasize the point, but their error is that they fail to make a distinction between the practices of those people and the true teachings of the religion that they profess. Although women have been oppressed by Muslims in some cultures, this would not be understood as coming from the religion; rather, it reflects customs that are inconsistent, if not completely contrary to Islamic teachings. And it is true that some Muslim men still oppress women; but then, so do non-Muslim men. When Muslims are at fault, it is either because of cultural habit or ignorance about Islam. In actual fact, Islam expects its adherents to uphold the rights of women, protect their social status, and prevent their degradation in any way. The status of women in earlier civilizations was so low that they were denied basic human dignity. Many considered women to be basically evil, subhuman and inferior to men. Islam uplifted women and gave them honor and equal status; and it requires that this status be upheld and maintained. Islam secured for the woman her intellectual, religious, social, economic and political rights, including the right to an education, the right to own property and to use it at her own discretion, and the right to work. A Muslim woman is a completely independent personality. In addition to her right to think and believe as she likes, Islam considers her to be active member of society who can make a valuable contribution. From the dawn of Islam, women engaged in many occupations such as commerce, agriculture and manufacturing. A Muslim woman can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, a wife, a sister and a daughter. It is not permissible for anyone to take a woman’s wealth without her consent. A Muslim woman has a completely independent economic existence that allows her to execute economic activities, like buying, selling, leasing, giving gifts, and giving collateral. Women have the right to a decent life without facing aggression or being wronged. She has the right to be educated, to air her views, to give sincere advice, to enjoin what is good and forbid what is evil, and to invite people to Islam.

Islam not only recommends sports as a source of enjoyment and recreation, but also advocates it for maintaining a healthy lifestyle. The Prophet (peace be upon him) recommended sports such as horseback riding, swimming, and archery, and himself was engaged in sports. There is no general provision in Islam that limits women’s participation in sports. However, sports must be practiced within the requirements of the Islamic dress code and gender segregation. Modest dressing for both sexes and gender separation is particular necessary when it applies to sports such as swimming in co-educational schools. In general, Muslim women face fewer hurdles in engaging in sports in their countries where Islamic requirements are provisioned. For certain sports, Muslim women would be easier to participate as issues regarding dress code and gender segregation can be easily managed. Many Muslim women in non-Muslim majority countries find it difficult to engage in schools sports and comply with their set practices at the same time. However there are many other countries, where schools are trying to be more inclusive. For example, track suits are allowed to be worn instead of shorts; separate-sex physical education training is increased; more privacy is given to changing rooms and shower facilities.

In principle, a Muslim woman should be treated by a female doctor in order to preserve her dignity and modesty; and a Muslim man should be treated by a male doctor for the same reasons. This ideal should pose no problem when one can choose one's own doctor and often, a Muslim woman will in any case prefer a female doctor, Muslim or non-Muslim; and a Muslim man will also prefer a male doctor, Muslim or non-Muslim. In emergencies, when only a male doctor is available, the well-being of the woman takes precedence over all other considerations. It is recommended that a Muslim woman should consult a female doctor, but if a male doctor is sought because of his reputation in medical expertise or cheaper in fees, so no conflict of conscience should arise for a woman if she chooses a better-qualified male doctor over a female doctor, or a lesser-expensive male doctor over a female doctor. Care should be taken to only uncover the part of ‘aura’ (private area - anything other than hands and face) that are necessary for treatment, and only for the duration of time needed. A male doctor (whether Muslim or not) should never be alone with a female patient, rather a relative should always be present.

The Prophet (peace be upon him) taught that a complete human does not begin at conception but during the sixteenth week of pregnancy (120 days), when angel ‘breathes’ the soul into the unborn fetus. This differs from the view of some other traditional cultures, which hold that the soul enters the womb of the mother with the husband’s seed. in Islam’s view, then, contraception is not curtailing or obstructing a human life. For this reason, there is no prohibition of most forms of contraception in Islam as long as there is no harm to the health, and provided that pregnancy is not permanently prevented. At the time of the Prophet (peace be upon him), ‘azl’ also known as coitus interrupts where man withdraws his sexual organ before ejaculation was widely practiced and the Prophet expressed approval of it. Moreover, the Qur'an recommends for Muslim mothers to breastfeed their children for a full two years (Qur'an 2:233); which serves as a natural protection against further pregnancy for that period. In our time, well-studied and safe methods for contraception are widely available and a Muslim couple will decide on their own which method suits them best, with due consideration to their family and health situation.

The Qur'an forbids killing of children: "Hence do not kill your children for fear of poverty. It is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin." (17:31). Abortion is thus forbidden in Islam unless when the life of the mother is endangered. The Qur'an describes embryology in details, "…We create man out of the essence of clay, then We cause him to remain as a drop of sperm in [the womb's] firm keeping, and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump, and then We create within the embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being as a new creation…" (Qur'an 23:12-14). The Prophet has also elaborated, "The creation of each one of you is put together in the womb of your mother from a drop of sperm in forty days, then for the same period it exists as a clot of congealed blood, thereafter for the same period a lump of flesh, then an angel is sent to breathe into him the spirit of life." The fetus becomes a human being after 120 days, when an angel has united a soul with the developing body. Thus, scholars agree a 90-day pregnancy is the limit for medical termination, in case of compelling circumstances.

The Qur’an and Prophet’s teachings continually exhort humankind to care for orphans. Examples, God said: "…Worship none but God and be good to your parents and to relatives and orphans and the needy..." [Qur’an 2:83], and the Prophet said: “I and the guardian of orphans will be in one place in the hereafter.” The fostering of children is considered a great virtue in Islam. Orphanage houses were unknown in classical Islamic countries, as foundlings were regularly taken in by foster parents as an act of piety. The Prophet (peace upon him) was himself an example – an orphan and a foster child. Adoption the way it is practiced in the West where the adopted children take names of their foster parents and sever links with their biological parents is forbidden in Islam. The Qur’an says: “Call them by the name of their (biological) parents, which is more just in the sight of God.” [Qur’an 33:5] A Muslim couple may, however, bring up somebody else’s child and care for it and there is a great reward from God for this. The fostered children cannot inherit they foster parents. The parents though can assign to their foster children up to a third of their estate by way of a will.

Islam affirms human sexuality as a gift from God. The legitimate and considerate enjoyment of this gift will bring divine reward, as the Prophet affirms: “In the sexual act of each of you is a form of a charity.” Celibacy is regarded as an obstacle to the religious life. The Prophet said: “Whoever among you is capable should marry, for that is more modest for the gaze and safer for one’s chasteness.” One early Muslim was in the habit of praying all night and fasting all day, and the Prophet approached him with the words, “Your eye has rights over you, your guests have rights over you, and your wife has rights over you.” Islam commends sex within marriage, and forbids all sexual activities outside of it. “Do not approach adultery, for truly it is corruption and evil way.” [Qur’an 17:32] Islam teaches that body and soul are linked and that any sexual activity outside the framework ordained and blessed by God will subtly damage the soul rather than uplift and purify it. It may also weaken the institution of marriage, which is the cornerstone of a stable and caring society. God’s purpose in creating sexuality is the conjoining of two complementary principles and the bringing into the world of a new generation, thus Islam regards sodomy and lesbianism as sinful and totally unacceptable.