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Non-free material is used only if, in addition to other restrictions, we firmly believe that the use would be deemed fair use if we were taken to court.

The Wikimedia Foundation reserves the right to remove unfree copyrighted content at any time. There is disagreement among Islamic scholars on proper interpretation of Islamic law on permissible sex between a husband and wife, with claims that non-vaginal sex within a marriage is disapproved but not forbidden.

After sex, as well as menstruation, Islam requires men and women to do ghusl major ritual washing with water, ablutions , and in some Islamic communities xoslay prayers seeking forgiveness and purification , as sex and menstruation are considered some of the causes that makes men and women religiously impure najis.

Sexual intercourse is not allowed to a Muslim woman during menstruation , postpartum period , during fasting and certain religious activities, disability and in iddah after divorce or widowhood.

Homosexual relations and same sex marriages are forbidden to women in Islam. Religious qadis judges have admonished the man or women who fail to meet these duties.

A high value is placed on female chastity and exhibitionism is prohibited. There is no mention of female circumcision — let alone other forms of female genital mutilation — in the Quran.

In answering the question of how "Islamic" female circumcision is, Haifaa A. Jawad — an academic specialising in Islamic thought and the author of The Rights of Women in Islam: An Authentic Approach — has concluded that "the practice has no Islamic foundation whatsoever.

It is nothing more than an ancient custom which has been falsely assimilated to the Islamic tradition, and with the passage of time it has been presented and accepted in some Muslim countries as an Islamic injunction.

Forcibly split, torn, and severed tissues are neither conducive to sensuality nor to the blessed feeling given and shared when participating in the quest for pleasure and the escape from pain.

The Egyptian feminist Nawal El-Saadawi reasons that the creation of the clitoris per se is a direct Islamic argument against female circumcision: "If religion comes from God, how can it order man to cut off an organ created by Him as long as that organ is not diseased or deformed?

God does not create the organs of the body haphazardly without a plan. It is not possible that He should have created the clitoris in woman's body only in order that it be cut off at an early stage in life.

This is a contradiction into which neither true religion nor the Creator could possibly fall. If God has created the clitoris as a sexually sensitive organ, whose sole function seems to be the procurement of sexual pleasure for women, it follows that He also considers such pleasure for women as normal and legitimate, and therefore as an integral part of mental health.

Mahmud Shaltut , the former Sheikh of Al-Azhar in Cairo — one of the most important religious offices in Sunni Islam — also stated that female circumcision has no theological basis: "Islamic legislation provides a general principle, namely that should meticulous and careful examination of certain issues prove that it is definitely harmful or immoral, then it should be legitimately stopped to put an end to this damage or immorality.

Therefore, since the harm of excision has been established, excision of the clitoris of females is not a mandatory obligation, nor is it a Sunnah.

In the twenty-first century, a number of high-ranking religious offices within the OIC have urged the cessation of all forms of FGM:. From very early times various methods of contraception have been practiced in Islam, [] and Muslim jurists of the two major sects of Islam, Sunni and Shia, generally agree that contraception and family planning are not forbidden by Sharia; the use of contraceptive devices is permitted if the marital partners agree.

Given the era and the fact that both Christian and Jewish tradition outlawed contraception, the attitude of Muslims towards birth control has been characterised as being remarkably pragmatic; they also possessed a sophisticated knowledge of possible birth control methods.

Islam condemns female infanticide. In some Islamic populations, sex-selective female infanticide is of concern because of abnormally high boy to girl ratios at birth.

After the collapse, the birth sex ratios in Azerbaijan has sharply climbed to over and remained high for the last 20 years.

In Islam, a woman may only divorce her husband under certain conditions. These are many and include neglect, not being supported financially, the husband's impotence, apostasy, madness, dangerous illness or some other defect in the marriage.

A tafriq is a divorce for certain allowable reasons. This divorce is granted by a qadi , a religious judge, in cases where the qadi accepts her claims of abuse or abandonment.

If a tafriq is denied by the qadi , she cannot divorce. If a tafriq is granted, the marriage is dissolved and the husband is obligated to pay her the deferred mahr in their marriage contract.

The second method, by far more common in wife-initiated divorces, khul is a divorce without cause, by mutual consent. This divorce requires a husband's consent and it must be supported by consideration that passes from the wife to the husband.

Often, this consideration almost always consists of the wife relinquishing her claim to the deferred mahr. In actual practice and outside of Islamic judicial theory, a woman's right to divorce is often extremely limited compared with that of men in the Middle East.

In contrast to the comparatively limited methods of divorce available to a woman, Islam allows a Muslim husband to unilaterally divorce his wife, as talaq , with no requirement to show cause; however, in practice there is variance by country as to whether there are any additional legal processes when a husband divorces his wife by this method.

For example, the Tunisian Law of Personal Status makes repudiation by a husband invalid until it has been ratified by a court, and provides for further financial compensation to the wife.

In case of death of her husband, the iddah period is 4 lunar months and 10 days before she can start conjugal relations with another Muslim man.

A verse relating to obligation of women during divorce is []. Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day.

And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable.

But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise. This verse not only explains the divorce rights of women in Islam, it sets out iddah to prevent illegal custody of divorcing husband's child by a woman, specifies that each gender has divorce rights, and that men are a degree above women.

The Hanbali jurist Ibn Qudama explains that a man is entitled to have sexual relations with his concubines , to employ her service, to hire her out and to marry her.

However he is not allowed to sell or transfer ownership of his concubines. Some harems were guarded by eunuchs. In regards to female slaves , who are termed, ' what your right hands possess ', Ibn Kathir in his Tafsir exegesis of Al-Mu'minoon , writes that "a man is allowed to have sexual relations with his slave-girl as with his wife".

Writing in, Concubines and Courtesans: Women and Slavery in Islamic History , the authors say that the Quran's endorsement for sexual relations with whom, "your right hand possess" meant that concubines and their children were considered legitimate and not a product of Zina.

Hence, they were not discriminated like their counterparts in Christendom were. However, Kecia Ali disputes this and says that she is unable to find this position within premodern Muslim legal tradition.

With the coming of the Quranic revelation, the family replaced the tribe as the basic unit of Arab society, and today the family is still the primary means of social organisation in the Islamic world.

Mothers shall suckle their children for two whole years; that is for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child.

No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born be made to suffer because of his child.

And on the father's heir is incumbent the like of that which was incumbent on the father. If they desire to wean the child by mutual consent and after consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness.

Observe your duty to Allah, and know that Allah is Seer of what ye do. A Muslim woman may not move in a mosque and is relieved from duty of performing salat while she is menstruating or during postpartum period, because bodily fluids are considered ritually impure in Islam.

Some Muslim scholars suggest that the woman should stay in her house, or near her house, during this state. Narrated Ayyub: Hafsa said, 'We used to forbid our young women to go out for the two Eids.

She said, "We used to treat the wounded, look after the patients and once I asked the Prophet, 'Is there any harm for any of us to stay at home if she doesn't have a shawl?

She replied, "Yes. May my father be sacrificed for him! I have heard the Prophet saying, 'The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the gathering of the believers but the menstruating women should keep away from the praying place.

Some scholars say that it is not permitted for menstruating women to read the Quran. No limitation or prohibition against women travelling by themselves is mentioned in the Quran.

However, another hadith has stated that women are able to travel long distances so long as there is no fear, except from God. Thus many scholars have interpreted this hadith in such a way that, as long as the journey is safe, it is fine for women to travel by themselves.

Nowadays, most Muslim scholars think that it is not forbidden for women to travel without a mahram , because nowadays, public transport, airports, harbours, etc.

Such facilities did not exist during the Middle Ages and the prohibition of women travelling without a mahram according to Islamic law is not an absolute prohibition.

A fatwa commissioned by the Saudi Arabian Ministry of the Interior formally enacted a ban on women driving.

Theologically speaking, the ban has no basis in the Quran or Hadith, and should never have been issued in the first place. In the specific context of women, the Quran at speaks of covering women's "ornaments" from strangers outside the family.

On the basis of the injunction to be modest, various forms of dress were developed in different parts of the Islamic world, but some forms of dress were carryovers from earlier, pre-Islamic Near Eastern societies: the practice of women covering their hair was the norm in the earlier communities of Jews and Christians.

In the twenty-first century, there continues to be tremendous variance in how Muslim women dress, not least because the Islamic world is so geographically and culturally diverse.

Conversely, in a handful of states — notably Iran and Saudi Arabia — with modernist fundamentalist regimes, dress codes stipulating that women wear exclusively "religious" garments as opposed to "secular" ones in public which became mandatory in the latter part of the twentieth century are still in force.

The overwhelming majority of Muslim-majority countries do not have laws mandating the public wearing of either secular or religious apparel, and the full spectrum of female clothing — from bikinis to face veils — can be seen in countries such as Albania, Lebanon and Morocco.

In a study done by the Institute for Social Policy and Understanding, Muslim American women were, "the most likely" when compared to other domestic religious communities to, "wear "a visible symbol that makes their faith identity known to others.

The study did not find there to be any significant age or race difference. According to all schools of Islamic law, only women are permitted to wear pure silken garments next to the skin, although the schools of law differ about almost every other detail concerning silk such as the permissibility of men wearing silk mixed with other fibres.

Global fashion retail chains including Zara and Victoria's Secret have branches in OIC member states like Saudi Arabia.

From the s to the s, the use of what is often referred to as the "veil" — this term could mean anything from a face veil to a shawl loosely draped over the head — declined until only a minority of Muslim women outside the conservative societies of the Arabian peninsula still used it.

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