Revie · Web viewAl-Qazwini, Imam Muhammad Bin Yazeed Ibn Majah, 2007, Sunan Ibn Majah, Riyadh,...

Thoughts on Economics Vol. 28, No. 01 & 02

Women Economic Empowerment in Bangladesh: Islamic Perspective - A

Theoretical AnalysisShah Md. Masum Billah *

Abstract: Women economic empowerment becomes an important issue in Bangladesh. Islam has empowered women the rights to all kinds of financial implications and channeling of their wealth through observing Islamic Shari’ah whereas before the advent of the Great Prophet (SAWS) or in his contemporary, women were deprived of the rights of ownership, inheritance, and obstacles were created against their exercise of free and full control of their holdings. Islam has ensured women the rights of inheritance, maintenance, ownership, earning, spending, trading, generating, farming, donating, lending, allocating property for religious and charitable purposes, giving alms, and legal transfer as well as many other forms of contracts and actions.

In this paper, the concept of empowerment, right to earn wealth, ownership of wealth, right to work outside the home, participation in cottage industry development, participation in agricultural sector, management in business, rights of getting maintenance, empowering dower (Mahr), the rights of inheritance, right to get financial support from the state, right to spend wealth are mainly emphasized on the references from Al-Quran and Sunnah. In this paper the researcher also tries to focus on how women can be benefitted by ensuring economic empowerment through implementing Quranic injunctions and Sunnahs. This article finally emphasizes on how Bangladesh can be benefitted by following Islamic Shari’ah in various aspects of women life through ensuring empowerment in respect of economic point of view.

Key words: Women, Economic, Empowerment, Al-Qur’an, Sunnah.

Section – I. Introduction Islam is not merely a religion but also a complete code of life based upon the principles, among others, of tawhid (unity of Allah, SWT), risalah (prophethood of Muhammad SAWS) adl (justice) and musawat (equality). Islam has given more importance to show a profound respect for women. Women in Islam are recognized as equal partner in the procreation of humankind. Allah’s statement in this regard: وال$مؤ$منات وال$مؤ$منون

* Shah Md. Masum Billah, Assistant Professor, Department of Islamic Studies, (B.C.S. General Education Cadre), Comilla Victoria Government College, Comilla.

26 Women Economic Empowerment ……

لياء بع$ض – And (as for) the believers, both men and women“ بع$ضهم$ أو$they are friends and protectors of one another.”(Al-Qur’an, 9:71)From above verse it is manifested that men and women are equal members of society who have shared their equal rights in all public affairs. Islam economically empowered women by ensuring that their rights concerning economics are preserved and counseling that they are given equitable opportunities to succeed is essential to contain the Quranic vision, أيها يا ط امين بال$قس$ O you who believe! Stand out“ الذين آمنوا كونوا قوfirmly for justice”. (Al-Qur’an, 4:135)

Women constitute half of the population of Bangladesh. The economic condition of women is not so good. The economic condition of women in Bangladesh remained comparatively inferior to that of men. Though women are working here in educational institutions, multinational companies, medicals, banks and other financial institutions, various industries, farms, garments and other factories, police even in some exceptional areas but still now in many cases they are deprived, neglected, tortured and dominated by male society. Without ensuring economic empowerment of women it is not possible to develop the overall economic condition of this country. This article emphasizes on women empowerment issues in Bangladesh with references to Islam in respect of economic point of view.

The article has been organized as follows: Section – II. The Concept of Empowerment; Section – III. Right to earn wealth; Section–IV. Ownership of Wealth; Section–V. Right to work outside the home; Section–VI. Participation in Cottage Industry Development; Section – VII. Participation in Agricultural Sector; Section – VIII. Management in Business; Section – IX. Rights of getting maintenance; Section – X. Empowering Dower (Mahr); Section – XI. The rights of Inheritance; Section – XII. Right to get financial support from the state; Section – XIII. Right to spend wealth; Section – XIV. Findings of the study; Section – XV. Recommendations; Section – XVI. Conclusion.

Section - II. The Concept of Empowerment 2.01 Defining Empowerment

Robert Adams offers a minimal definition of the term: 'Empowerment: the capacity of individuals, groups and/or communities to take control of their circumstances, exercise power and achieve their own goals, and the process by which, individually and collectively, they are able to help themselves and others to maximize the quality of their lives.’(Adams, 2008, p.xvi)

Thoughts on Economics 27

Another definition for the term is "an intentional, ongoing process centered in the local community, involving mutual respect, critical reflection, caring, and group participation, through which people lacking an equal share of resources gain greater access to and control over those resources".( Zimmerman, 2000, p.43, Cornell Empowerment Group, 1989, 1(1)2)

Rappaport's definition includes: "Empowerment is viewed as a process: the mechanism by which people, organizations, and communities gain mastery over their lives.”( Rappaport, 1984, 3/ 1–7)

2.02 Economic Empowerment

Economic empowerment is in this research paper defined as in Eyben for Organisation for Economic Co-operation and Development (OECD) Gender Equality Network (2008):

“Economic empowerment is the capacity of women (and men) to participate in, contribute to and benefit from growth processes in ways which recognize the value of their contributions, respect their dignity and make it possible to negotiate a fairer distribution of the benefits of growth.” (Eyben, 2008)

That means “economic empowerment increases women’s access to economic resources and opportunities including jobs, financial services, property and other productive assets, skills development and market information” (cited in Luttrell et al, 2009).Women’s economic participation and empowerment are vital to boost women’s rights and permitting women to have control over their lives and practice influence in society (Sweden, 2010).

Section - III. Right to Earn WealthIslam is a religion of balance. Islam emphasizes men to do struggle and hard work for his livelihood by fair means because he is responsible for all economic needs of the family and bound to meet the financial requirements of subordinates. Allah's (SWT) statement:

ل الله بع$ضهم$ على امون على النساء بما فض جال قو الرالحات قانتات حافظات والهم$ فالص بع$ض وبما أن$فقوا من$ أم$

-لل$غي$ب بما حفظ الله“Men are the protectors 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.” (Al-Qur’an, 4:34)


Though man has to work to earn for the family, yet Islam doesn’t forbid a woman to earn wealth by fair means. She can earn property if she has ample time but not at the cost of family welfare. Her primary duty is to civilize the family orchard where new flowers bloom and there fragrance perfumes the society. If a woman wants to participate in earning wealth, she must be vigilant of family requirements and desires. Allah (SAWS) said regarding the rights of earning wealth of women by fair means:

جال نصيب ل الله به بع$ضكم$ على بع$ض للر ا ما فض وال تتمنو$ألوا الله من$ ا اك$تسب$ن واس$ ا اك$تسبوا وللنساء نصيب مم مم

ء عليما له إن الله كان بكل شي$ -فض$“And do not covet what Allah has given some of you more than others: the Men shall have their due share according to what they have earned and the Women shall have their share according to what they have earned. So pray to Allah for his bounty; most surely Allah has perfect knowledge of everything.” (Al-Qur’an, 4:32)

Some interpreters argue that in this verse ‘earn’ means here to do good deeds as Qatadah (RA) said earn means good actions while Ibn Abbas had the opinion that ‘earn’ means to strive for financial benefits. Imam Qurtabi prefers this meaning by arguing that next to this verse also consist of commandment about inheritance (Qurtabi, 1964, 5/164).

She may receive money, a plot of land, or property in the shape of a shop or house. She can adopt any occupation or business according to her situation and circumstances, abilities and inclinations. She can seek jobs as well as invest in trade, industry, or agriculture in Bangladesh. Al-Qur’an says in Baqara, Ayat 275, that Business is lawful for you and Riba (interest on loan) is prohibited. This proves that doing business is lawful for all, men and women.

Section - IV. Ownership of WealthEvery person wants to be the owner of property for livelihood, family expenditure, child education, future security, diseases, medical treatment etc. So Islam has given women the right to own wealth. Any woman can own property in the legal way. There is no provision in Islam to deprive women of ownership of wealth without legitimate reasons. Allah (SWT) has ensured the ownership rights of wealth for women thus:

ا اك$تسب$ن ا اك$تسبوا وللنساء نصيب مم جال نصيب مم للر“To men is allotted what they earn, and to women what they earn.” (Al-Qur’an, 4:32)


Islam has given women the right to enjoy ownership of property, invest in business to gain more profits, transfer ownership of property, and protect ownership rights. Allah (SWT) said:والكم$ بي$نكم$ بال$باطل $كلوا أم$ وال تأث$م ا من$ أم$ccوال الناس بccاإل$ ccكلوا فريق$ وتد$لوا بها إلى ال$حكام لتأوأن$تم$ تع$لمون“And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people´s property.” (Al-Qur’an, 2:188)

Thus, the women have the right to own property that is earned or inherited and it is not permitted in Islam for parents or husbands to take such wealth forcefully or without the permission of women.

Section - V. Right to Work Outside the HomeIslam allows woman to work outside the home in an appropriate job which suits her nature, her concern, and her capacity, and which does not crush her femininity. Her work is legitimate within certain limits and certain conditions, especially when she or her family needs the outside work or when the society itself needs her work in particular. The need for work is not merely limited to the financial aspect. It could be a psychological need such as the need of a specialized learned woman who is not married, or the married woman who has no children, or who has a lot of leisure time and to alleviate boredom. It is permitted in Islam for women to work outside the home. Hazrat Aishah (RA) narrated that Hazrat Sauda (RA), the wife of the Prophet (SAWS), went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So, 'Umar bin Al-Khattäb (RA) saw her and said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out." Sauda returned while Allah's Messenger (SAWS) was in my house taking his supper, and a bone covered with meat was in his hand. She entered and said, "O Allah's Messenger (SAWS),! I went out to answer the call of nature and 'Umar said to me so-and-so." Then Allah revealed upon him (the Prophet) and when the state of Revelation was over and the bone was still in his hand as he had not put it down, he said (to Sauda): رجنccد أذن لكن أن تخccإنه ق -You (women) have been allowed to go out for your needs.” (A1“ لحاجتكنBukhari 1997, 4795)

Section - VI. Participation in Cottage Industry Development


The best and the most viable option is the cottage industry as women are safe from all the workplace hazards and can also give proper time to their families as recommended in Islam. Thseen Ullah Khan has mentioned in his research work that according to Islam, ‘‘women should involve themselves in the type of work they can accomplish properly and easily. In society there are many occupations id est. medical, teaching, tailoring, handicraft etc, which suit her physical structure and temperament and compatible to her duties at home.’’(Tahseen Ullah Khan , 2004)

So, it can be said that cottage industry is suitable to women as it gives an opportunity to work from home. They can manufacture unique products in Bangladesh such as unique caps, hand woven carpets, handmade jewels, cloths woven on khadi, crockeries, cloths woven on silk etc. are well known both locally and internationally. Some hadiths can be mentioned in this respect. Hazrat Sahl (RA) narrated:

أن امرأة جاءت النبي صلى الله عليه و سلم ببردة منسوجة فيها حاشيتها أتدرون ما البردة ؟ قالوا الشملة قال نعم . قالت نسجتها بيدي فجئت ألكسوكها فأخذها النبي صلى

-الله عليه و سلم “A woman brought a woven Burda (sheet) having filled border to the Prophet (SAWS). Then Sahl asked them whether they knew what Burda is, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, "I have woven it with my own hands and I have brought it so that you may wear it."The Prophet (SAWS) accepted it.” (A1-Bukhari 1997, 1277)

It was narrated that Hazrat `Aishah (RA.), the Mother of the Believers, said:

.فكانت$ أط$ولنا يدا زي$نب ألنها كانت$ تع$مل بيدها وتصدق“But the one who had the longest hands was Zainab, because she used to work with her hands and give charity.” (Muslim 2007, 6316)

It is to be noted that Hazrat Zainab (RA.) was very efficient in handicrafts. She used to mature leather, sew it and give charity by selling it.

Narrated Hazrat Jabir bin Abdullah (RA): An Ansari woman said to Allah’s Messenger (SAWS):

يا رسول الله أال أجعل لك شيئا تقعد عليه فإن لي غالما-نجارا . قال إن شئت قال فعملت له المنبر

“O Allah’s Messenger! Shall I make something for you to sit on, as I have a Slave who is a carpenter?” He replied, “If you wish.” So, she got a pulpit made for him.” (A1-Bukhari 1997, 2095)


Hazrat Abdullah Ibn Masud’s (RA) wife was well versed in handicrafts. Using this skill, she used to spend her earning money for her husband and children. One day she said to the Prophetذات صن$عة رأة ام$ إني الله يا رسول من$ها O Messenger“ أبيع of Allah! I am a woman skilled in technical knowledge. I make various products and sell them.” (Besides) I, my husband and children have no other sources of income. They have kept me engaged in activities and (due to their unbearable condition) I cannot give alms something from my income and earnings. So, if I spend for them (from my income), will I get a reward?” The Prophet (SAWS) said to her, "Whatever you spend for them (husband and children), you will be rewarded."(Al-Musnad 1999,16086)

Section - VII. Participation in Agricultural SectorWomen can play an integral part in agricultural production in Bangladesh as allowed in Islam. It follows that empowering women will impact the agricultural markets overall. In some places, they are likely to be the primary farmers, whether in households that they head themselves or with a husband or partner. In other places, women can play a key supporting role in growing crops, forestation, improvising the animal husbandry, farming etc. for home consumption and selling small surpluses.

7.01 Participation in Growing Crops

Messenger of Allah (SAWS) allows women to participate in growing crops. Some Hadiths can be mentioned in this respect. Hazrat Jâbir bin 'Abdullâh (RA) said: My maternal aunt was divorced and she wanted to harvest her date palms. A man rebuked her for going out, so she went to the Prophet (SAWS) (inquiring about going out during 'Iddah) and he said: لك نخ$ فجدى بلى على مع$روفا No, go and harvest your“ فإنك عسى أن$ تصدقى أو$ تف$date palms, for perhaps you will give charity or do an act of kindness.” (Muslim 2007, 3721)

Narrated Hazrat Abu Humaid As-Sa ‘idi (RA): We took part in the Ghazwa of Tabuk in the company of the Prophet (SAWS) and when we arrived at the Wadi Al-Qura, there was a woman in her garden.The Prophet (SAWS) asked his companions to estimate the amount of fruit in the garden, and Allah’s Messenger (SAWS) estimated it at ten Awsuq.The Prophet (SAWS) said to that lady, “Check what your garden will yield.”....... When the Prophet (SAWS) returned from Tabuk and reached Wadi Al-Qura he asked that women how much her garden had yielded. She said: عشرة أوسق خرص


Ten Awsuq, and that was Allah’s“ رسول الله صلى الله عليه و سلمMessenger (SAWS) had estimated.” (A1-Bukhari 1997, 1481)

Hazrat Asmã' bint Abu Bakr (RA) narrated that when Az-Zubair married her , he had no property or any slave or anything else, except a camel which drew water from the well, and his horse. فكنت أعلف فرسه وأستقي الماء I used to feed his horse with fodder and drew water“ وأخرز غربه وأعجنand sew the bucket for drawing it, and prepare the dough,” but I did not know how to bake bread. So our Ansãri neighbours used to bake bread for me, and they were honourable ladies.

وكنت أنقل النوى من أرض الزبير التي أقطعه رسول اللهصلى الله عليه و سلم على رأسي

“I used to carry the date-stones on my head from Zubair's land given to him by Allah's Messenger.” This land was two third Farsakh (about two miles) from my house. One day, while I was coming with the date-stones on my head, I met Allah's Messenger along with some Ansari people. He called me and then, (directing his camel to kneel down) said, "1kh! 1kh!" so as to make me ride behind him (on his camel). I felt shy to travel with the men and remembered Az-Zubair and his sense of Ghaira (honour, prestige or self-respect), as he was one of those people who had the greatest sense of Ghaira (honour, prestige or self-respect). Allah's Messenger noticed that I felt shy, so he proceeded. ( A1-Bukhari 1997, 5224)

These hadiths plainly indicate that participation in growing crops is not forbidden for women rather inspired them so that they can participate in such activities which can cause wealth generation and circulation in the country and be beneficial for them also.

7.02 Participation in Forestation

In Islam, women are encouraged for involving in forestation as it was narrated from Hazrat Jabir (RA): The Prophet (SAWS) entered upon Umm Mubash-shir Al-Ansariyyah among her palm trees, and the Prophet (SAWS) said to her:

لم. لم أم$ كافر «. فقالت$ بل$ مس$ ل أمس$ من$ غرس هذا النخ$$كل من$ه عا فيأ رع زر$ سا وال يز$ لم غر$ فقال ال يغ$رس مس$

كانت$ له صدقة ء إال -إن$سان وال دابة وال شى$“Who planted these palm trees? Was it a Muslim or disbeliever?” She said: “A Muslim.” He said: “No Muslim plants anything or cultivate anything, and


human, animals or anything eats from it but it will be charity for him.” (Muslim 2007, 3969)

7.03 Improvising the Animal Husbandry

Women can play a key supporting role in breeding and caring for farming animals and earn livelihood as permitted in Islam. Here Some Hadiths can be quoted in this concern. Hazrat Hazrat Asmâ' (RA) said:

بي$ر خد$مة ال$بي$ت وكان له فرس وكن$ت أسوسه دم الز كن$ت أخ$ء أشد على من$ سياسة ال$فرس فلم$ يكن$ من ال$خد$مة شى$

تش له وأقوم علي$ه وأسوسه .كن$ت أح$“I used to serve Az-Zubair in the house and he had a horse, which I used to groom, and there was no part of the service that was harder for me than looking after the horse. I used to bring it grass and look after it, and groom it.” (Muslim 2007, 5693)

It was narrated that Hazrat Mu'âwiyah bin Al- Hakam As-Sulami (RA) said: انية عى غنمccا لى قبccل أحccد وال$جو I“وكانت$ لى جارية تر$ had a slave woman who used to look after some sheep of mine in the region of Uhud and Al-Jawâniyyah.” She went out one day and the wolf had taken one of the sheep. I am a man from among the sons of Adam, and I get upset as they get upset, (and in my anger) I slapped her. I came to the Messenger of Allah (SAWS), and he regarded that as a grievous action on my part. I said: '0 Messenger of Allah (SAWS), should I set her free? He said: "Bring her to me." So I brought her to him and he said to her: "Where is Allah?" She said: "Above the heavens." He said: "Who am I?" She said: "You are the Messenger of Allah." He said: "Set her free, for she is a believer."(Muslim 2007, 1199)

Hazrat Mu'ãdh bin S'ad or Sa'd bin Mu'adh (RA) narrated:

أن جارية لكعب بن مالك كانت ترعى غنما بسلع فأصيبت شاة منها فأدركتها فذبحتها بحجر فسئل النبي صلى الله

- عليه و سلم فقال كلوها“A slave-girl belonging to Ka'b bin Malek used to graze some sheep at Sal' (mountain). Once one of her sheep was dying. She reached it (before it died) and slaughtered it with a stone. The Prophet (SAWS) was asked, and he said, "Eat it." (Al-Bukhari 1997, 5505)

Therefore, from above hadiths it is manifested that the women are given the right to breed and care for farming animals. They can contribute to the welfare of the country as well as their welfare through the earning money. Thus they can improvise the animal husbandry in Bangladesh.


Section - VIII. Management in BusinessThe history of Islam is replete with examples of women who achieved excellence in business. They were empowered to excel by the teachings of Islam. These women demonstrated flair to achieve and make a contribution to their own well being and others, thus feeling empowered. They can manage and supervise the ventures in which they invest or which they own. They can even create new opportunities for themselves. They are free to invest their assets and holdings in a profitable business and thereby improve their economic situation. Examples include that Hazrat Khadiza (R.A), the first wife of Prophet (SAWS), was a wealthy business woman in her own right and financially independent and Chief Executive Officer (CEO) of her business. The prophet (SAWS) worked under her supervision. Other notable example of women management in business can be Shaffa bint Abdullah, who was appointed to supervise and control the market by the khalifa Hazrat Umar (R.A) during that period and Arwa bint Ahmad who headed an Islamic province and served as governor of Yemen under the Fatimid Khalifahs in the late fifth and early sixth century.

It was narrated that Hazrat Qailah Umm Bani Anmar (RA) said: I came to the Messenger of Allah (SAWS) during one of his Umrah at Marwah and said: O Messenger of Allah (SAWS), I am a woman“ إني امرأة أبيع وأشتري who buys and sells.” When I want to buy something, I state a price less than I want to pay, then I raise it gradually until it reaches the price I want to pay. And when I want to sell something, I state a price more than I want, then I lower it until it reaches the price I want. The Messenger of Allah said: Do not do that, O Qailah. When you want to buy something, state the price you want, whether it is given or not. And When you want to sell something, state the price you want, whether it is given or not.( Ibn Majah 2007, 2204) From the hadith it is proved that the Prophet (SAWS) empowered women to involve in commercial activities.

Section – IX. Rights of Getting MaintenanceWomen maintain their lifestyles under the supervision of father or brother before the marriage, under the supervision of husband after the marriage, under the supervision of children in old age. So, Islam has imposed greater significance for the maintenance of wife, daughter, mother, unmarried sister and divorced woman. Therefore, it is the duty and responsibility of a man to provide for wife, daughter, mother, unmarried sister and divorced woman. This is an obligation (wajib) on him, of which he is not exonerated even if they are well-off and have some other means of income.


9.01 Right to Get Maintenance as Wife

The husband is required to provide his wife with food, clothes, a place to live and medical treatment according to his environment, conditions and income. The wealthy have their own measure, whereas the poor have theirs. The Messenger of Allah (SAWS) in his farewell Hajj determined the rights of maintenance for wife and said: “Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you by the Word of Allah. Your rights over them are that they should not allow anyone whom you dislike to tread on your bedding. If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Then He said: وتهن $ccccقهن وكس ولهن علي$كم$ رز$ Their rights over you are that you should provide for them and“بال$مع$روفclothe them in a reasonable manner.” (Muslim 2007, 2950, Abu Dawud, 1905, Ibn Majah, 3074)

Here ‘reasonable manner’ means what is conventional according to people of faith and honour, without extravagance or meanness. Allah (SWT) said:

ا قه فل$ين$فق$ مم لين$فق$ ذو سعة من$ سعته ومن$ قدر علي$ه رز$آتاه الله

“Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him.”(Al-Qur’an, 65:7)

In return for these rights, a wife is obliged to obey her husband in everything except disobeying Allah. She is obliged to take care of his money, and of his house, not to allow anyone in, even though they are a relative, except after asking him. Such duties are not too burdensome, nor unfair, in return for her rights. Therefore, every right has a duty in return. It is fair of Islam that it did not make all the duties a woman's concern or a man's concern. Allah (SWT) states: And they (women) have“ ولهن مث$ل الذي علي$هن بال$مع$روف rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable.” (Al-Qur’an, 2:228)

Hazrat Sulaiman bin 'Amr bin AlAhwas (RA) recorded from his father that the Messenger of Allah (SAWS) said in his farewell Hajj: “Indeed you have rights over your women, and your women have rights over you. As for your rights over your women, then they must not allow anyone whom you dislike to tread on your bedding (furniture) nor to admit anyone in your home that you dislike. And their rights over you are that you treat them well in clothing them and feeding them.” (At-Tirmidhi 2007, 1163).


Allah (SWT) has commanded the husbands to arrange proper accommodation for wives as:

وهن دكم$ وال تضار كنوهن من$ حي$ث سكن$تم$ من$ وج$ أس$لتضيقوا علي$هن

“Let the women live (in ´iddat) in the same style as you live, according to your means: Annoy them not, so as to restrict them.” (Al-Qur’an, 65:6)

It was reported from Hazrat Hakim bin Mu'awiyah Al-Qushairi (RA), from his father that he asked: 0 Messenger of Allah (SAWS)! What are the rights that our wives have over us? He replied: سوها$ ت وتك أن$ تط$عمها إذا طعم$اك$تسي$ت ,That you feed her when you eat“إذا and clothe her when you wear clothes.” (Abu Dawud 2008, 2142)

Another place Allah (SWT) said:

وتهن بال$مع$روف ال تكلف قهن وكس$ لود له رز$ وعلى ال$مو$لود له بولده عها ال تضار والدة بولدها وال مو$ س إال وس$ -نف$

“But the father shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child. Nor father on account of his child.” (Al-Qur’an, 2:233)

9.02 Right to Get Maintenance as Daughter

A father is required to bring up his daughters, discipline them, marry them off, and treat them kindly and justly in Islam. He should provide equal maintenance for them if there is more than one daughter. Here some Hadiths related to this prospect can be submitted. Hazrat Abu Sa'eed A1-Khudri (RA) recorded that the Messenger of Allah (SAWS) said:بنات ثالث عال من$ سن إلي$هن فله ال$جنة Whoever takes care of“ فأدبهن وزوجهن وأح$three girls and disciplines them, marries them off and treats them kindly, Paradise will be his.” (Abu Dawud 2008, 5147)

Hazrat Anas bin Mâlik (RA) transmitted that The Messenger of Allah (SAWS) said: م ال$قيامة أنا وهو وضم من$ عال جاريتي$ن حتى تب$لغا جاء يو$ Whoever takes care of two girls until they reach puberty, he and I“ .أصابعهwill come like this on the Day of Resurrection' - and he held his two fingers together.” (Muslim 2007, 6695)

It was narrated that Hazrat Khaithamah (RA) said: We were sitting with 'Abdullâh bin 'Amr when a steward of his came in and he said: 'Have you given the slaves their provision (of food)?' He said: 'No.' He said: 'Go and


give it to them.' He said, the Messenger of Allah said: إث$ما ء بال$مر$ كفى لك قوته يم$ بس عمن$ يح$ It is sufficient sin for a man to withhold“ أن$ provision (of food) from the one whose provision he controls.” ( Muslim 2007, 2312)

9.03 Right to Get Maintenance as Mother

Islam has established the status of women in the society as mother. No mother shall be treated unfairly. When the mother reaches old age and is unable to maintain her life, child has the responsibility to fulfill her basic needs and treat her kindly and justly. Here some quotations from Al-Qur’an and Hadiths are presented in respect of mother’s status:

Hazrat Abü Hurairah (RA) narrated that a man came to Allah's Messenger (SAWS), and said:

يا رسول الله من أحق الناس بحسن صحابتي ؟ قال ( أمك ( . قال ثم من ؟ قال ( ثم أمك ( . قال ثم من ؟ قال ( ثم

أمك ( . قال ثم من ؟ قال ( ثم أبوك (“O Allah's Messenger! Who is more entitled to be treated with the best companionship by me?” The Prophet; said, "Your mother." The man said, “Who is next?" The Prophet said, “Your mother." The man further said, “Who is next?" The Prophet said, "Your mother." The man asked (for the fourth time), "Who is next?" The Prophet said, "Your father."(Al-Bukhari 1997, 5971)

Allah (SWT) decreed:

ا يب$لغن سانا إم وقضى ربك أال تع$بدوا إال إياه وبال$والدي$ن إح$هما عن$دك ال$كبر أحدهما أو$ كالهما فال تقل$ لهما أف وال تن$هر$

مة ح$ فض$ لهما جناح الذل من الر وقل$ لهما قو$ال كريما واخ$هما كما ربياني صغيرا حم$ وقل$ رب ار$

“Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: "My Lord! Bestow on them Your Mercy even as they cherished me in childhood.” (Al-Qur’an,17: 23-24)

Allah (SWT) said: نا وه$ ه أم حملت$ه بوالدي$ه ن$سان اإل$ ي$نا ووصكر$ لي ولوالccدي$ك إلي $ccامي$ن أن اشccاله في ع ccن وفص على وه$ ال$مصير


“And we have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to your parents: to Me is (your final) Goal.” (Al-Qur’an, 31:14)

9.04 Right to get Maintenance as Divorced Women

A divorced women has the right of Mutàh (Gift). Muta is compensation or gift made in a lump sum rather than on-going maintenance, the amount of which can be decided the social conventions. Allah (SWT) said concerning the necessity of the Mutàh at the time of divorce: متاع ولل$مطلقات ا على ال$متقين And for divorced women, maintenance“ بال$مع$روف حق(should be provided) on reasonable (scale). This is a duty on Al-Mutaqeen (the pious).” (Al-Qur’an, 2:241)

The scholars who ruled that; the Mutàh (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Saìd bin Jubayr and several others among the Salaf and also Ibn Jarir. (Ibn Kathir, 1999, 1/660 )

Hence, Allah's (SWT) statement:

رضوا وهن أو$ تف$ تم النساء ما لم$ تمس ال جناح علي$كم$ إن$ طلق$تر لهن فريضة ومتعوهن على ال$موسع قدره وعلى ال$مق$

سنين ا على ال$مح$ قدره متاعا بال$مع$روف حق“There is no blame on you if you divorce women before consummation or the fixation of their dower; but bestow on them (a suitable gift), the wealthy according to his means, and the poor according to his means - A gift of a reasonable amount is due from those who wish to do the right thing.” (Al-Qur’an, 2:236)

Section – X. Dower (Mahr)10.01 Right to Get Dower (Mahr)

Islam obliges the man to give dower to the woman as a symbol of his desire, in marrying her and of wanting her. Allah (SWT) says: النساء وآتوا لة And give the women (on marriage) their dower as a free“ صدقاتهن نح$gift.” (Al-Qur’an, 4:4)

Ibn Zayd said, "In Arabic, Nihlah refers to what is necessary. So Allah is commanding: Do not marry unless you give your wife something that is her


right. No person after the Prophet is allowed to marry a woman except with the required dowry, nor by giving false promises about the dowry (intended).'' Therefore, the man is required to pay a dowry to his wife with a good heart, just as he gives a gift with a good heart.’ ( Ibn Kathir, 1999, 2/213) Hazrat 'Uqba (RA) transmitted that the Prophet (SAWS) said:

أحق ما أوفيتم من الشروط أن توفوا به ما استحللتم بهالفروج

“The conditions most entitled to be abided by are those (of wedding contract) with which you are given the right to enjoy the (women's) private parts (i.e. the stipulations of the marriage contract).” (Al-Bukhari 1997, 5151)

Allah (SWT) said:

تع$تم$ به من$هن فآتوهن أجورهن فريضة وال جناح تم$ فما اس$ علي$كم$ فيما تراضي$تم$ به من$ بع$د ال$فريضة إن الله كان عليما

حكيما“Seeing that you derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise.” (Al-Qur’an, 4:24)

10.02 The Prohibition of Taking Back the Dowry

Islam does not allow the man to consume the woman's dower or take back what was given before. Allah (SWT) said concerning this: $وال يحل لكم$ أن ا آتي$تموهن شي$ئا $خذوا مم It is not lawful for you, (Men), to take back“ تأany of your gifts (from your wives).” (Al-Qur’an, 2:229)

Similarly, Allah (SWT) said: وال تع$ضلوهن لتcذ$هبوا ببع$ض مcا $تين بفاحشة مبينة And you should not treat them“آتي$تموهن إال أن$ يأwith harshness that you may take away part of what you have given them, unless they commit open illegal sexual intercourse.” (Al-Qur’an, 4:19)

Allah (SWT) has prohibited taking back the dowry as follows:

داهن قن$طارا ج وآتي$تم$ إح$ ج مكان زو$ تب$دال زو$ وإن$ أرد$تم اس$تانا وإث$ما مبينا $خذونه به$ $خذوا من$ه شي$ئا أتأ فال تأ

“But if you decide to take one wife in place of another, even if you had given the latter a whole treasure for dower, Take not the least bit of it back: Would you take it by slander and manifest wrong?” (Al-Qur’an, 4:20) The Ayah commands: When one of you wants to divorce a wife and marry another one,


he must not take any portion of the dowry he gave to the first wife, even if it were a treasure of money.

However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation: سا ء من$ه نف$ فإن$ طب$ن لكم$ عن$ شي$ But if they, of their own good pleasure, remit any part“ فكلوه هنيئا مريئاof it to you, Take it and enjoy it with right good cheer.” (Al-Qur’an, 4:4)

Therefore, if the wife gives him part or all of that dowry with a good heart, her husband is allowed to take it, as it is lawful for him in this case.

10.03 Amount of Dowry (Mahr)

It is mandatory to give dower to women in the case of marriage. The dower has to be fixed up by mutual understanding on the basis of the husband's ability and the social status of the wife. But it is better to fix up the amount of money that is easy to pay for the husband.

Hazrat Anas (RA) narrated:

أن عبد الرحمن بن عوف تزوج امccرأة على وزن نccواة فccرأى النبي صلى الله عليه و سلم بشاشccة العccرس فسccأله فقccال

-أني تزوجت امرأة على وزن نواة‘Abdur Rahman bin Auf married a woman and gave her gold equal to the weight of a date stone (as Mahr). When the Prophet noticed the signs of cheerfulness of the marriage (on face) and asked him about it, he said, I have married a woman and gave (her) gold equal to a date stone in weight (as Mahr).’ (Al-Bukhari 1997, 5148)

Hazrat Sahl bin Sa'd As-Sã'idi (RA) narrated: The Prophet said to a man, “Do you know some of the Our’an (by heart)?" He replied, "I know (by heart) such Sürah and such Sürah."The Prophet said:اذهب فقد أنكحتكها بما معك القرآن Go! I" من have married her to you for what you know of the Qur'an (by heart)."(Al-Bukhari 1997, 5149)

Hazrat Sahl bin Sa'd (RA) narrated that the Prophet (SAWS) said to a man : Marry, even with (a Mahr equal to) an“ تزوج ولو بخاتم من حديد iron ring.” (Al-Bukhari 1997, 5150)

10.04 Right to Allow Khul`(ransom) and the Return of the Mahr

When the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back


what he had given her (in gifts and Mahr). There is no sin on her in this case or on him if he accepts such offer. Allah (SWT) says in this respect:

تدت$ تم$ أال يقيما حدود الله فال جناح علي$هما فيما اف$ فإن$ خف$به تل$ك حدود الله

“If you (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she gives something for her freedom. These are the limits ordained by Allah.” (Al-Qur’an, 2:229)

Section – XI. The Rights of InheritanceBefore the advent of the Prophet (SAWS) and in his contemporary, the females who were deprived of the inheritance of the deceased’s property as mother, daughter, agnatic granddaughter, wife, full sister, consanguine sister, uterine sister, true grandmother were provided them with the provision of inheritance in Islam. Allah (SWT) has declared the succession law:

ربون وللنساء نصيب ق$ ا ترك ال$والدان واأل$ جال نصيب مم للرا قل من$ه أو$ كثر نصيبا ربون مم ق$ ا ترك ال$والدان واأل$ مم

روضا -مف$“There is a share for men and a share for women from what is left by parents and those nearest in relation, whether the property be small or large -- a legal share.” (Al-Qur’an, 4:7)

11.01 The Rights of Inheritance as Mother

ا ترك إن$ كان له ولد دس مم وألبوي$ه لكل واحد من$هما السه الثلث فإن$ كان له فإن$ لم$ يكن$ له ولد وورثه أبواه فألم

دس ه الس وة فألم إخ$‘‘For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth.’’ (Al-Qur’an, 4: 11)

11.02 The Rights of Inheritance as Daughter

فإن$ كن نساء فو$ق اث$نتي$ن فلهن ثلثا ما ترك وإن$ كانت$ف واحدة فلها النص$


“If only daughters, two or more, their share are two-thirds of the inheritance; if only one, her share is a half.” (Al-Qur’an, 4: 11)

11.03 The Rights of Inheritance as Agnatic Granddaughter

Hazrat Huzail bin Shurahbil (RA) narrated that Hazrat 'Abdullãh( RA ) said:

فيها بقضاء النبي صلى الله عليه و سلم لالبنة ألقضين النصف والبنة االبن السدس وما بقي فلألخت

“The judgment I will give in this matter will be like the judgment of the Prophet (SAWS) i.e., half is for the daughter and one-sixth for the agnatic granddaughter, and the rest of the inheritance for the sister.’’ (A1-Bukhari 1997, 6742)

11.04 The Rights of Inheritance as Wife

ا ترك$تم$ إن$ لم$ يكن$ لكم$ ولد فإن$ كان لكم$ ولد بع مم ولهن الرا ترك$تم$ فلهن الثمن مم

“In that which you leave, their (your wives) share is one-fourth if you leave no child; but if you leave a child, they get one eighth of that which you leave.” (Al-Qur’an, 4: 12)

11.05 The Rights of Inheritance as Full Sister and Consanguine Sister

ف ما ترك وهو ت فلها نص$ رؤ هلك لي$س له ولد وله أخ$ إن ام$ا يرثها إن$ لم$ يكن$ لها ولد فإن$ كانتا اث$نتي$ن فلهما الثلثان ممن$ثيي$ن وة رجاال ونساء فللذكر مث$ل حظ األ$ ترك وإن$ كانوا إخ$

‘‘If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), The male having twice the share of the female.’’ ( Al-Qur’an, 4 : 176)

11.06 The Rights of Inheritance as Uterine Sister

ت فلكل رأة وله أخ أو$ أخ$ وإن$ كان رجل يورث كاللة أو ام$دس فإن$ كانوا أك$ثر من$ ذلك فهم$ شركاء واحد من$هما الس

في الثلث


‘‘If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third.’’ (Al-Qur’an, 4: 12).

11.07 The Rights of Inheritance as True Grandmother

It was reported from Hazrat Ibn Buraidah ( RA), from his father :

دس إذا لم$ أن النبى صلى الله عليه وسلم جعل لل$جدة الستكن$ دونها أم

‘‘The Prophet (SAWS) gave one sixth to a grandmother if there is no mother left to inherit before her.’’ (Abu Dawud 2008, 2895)

Section - XII. Right to Get Financial Support from the StateWoman has right to get financial support from the state if she is helpless and has no wealth. A Hadith can be mentioned in this regard that Hazrat Aslam (RA) narrated that once, I went with 'Umar bin AI-Khattãb to the market. A young woman followed 'Umar and said, "0 chief of the believers! My husband has died leaving little children. By Allah, they have not even a sheep's trotter to cook; they have no farms or animals. I am afraid that they may die because of hunger, and I am the daughter of Khufãf bin 1mã' Al-Ghifãri, and my father witnessed the Baia (pledge) of Al-Hudaibiya with the Prophet." 'Umar stopped and did not proceed, and said,

مرحبا بنسب قريب ثم انصرف إلى بعير ظهير كان مربوطا في الدار فحمل عليه غرارتين مألهما طعاما وحمل بينهما

نفقة وثيابا ثم ناولها بخطامه ثم قال اقتاديه فلن يفنىحتى يأتيكم الله بخير

"I welcome my near relative." Then he went towards a strong camel which was tied in the house, and carried on to it two sacks he had loaded with food grains and put between them money and clothes, and gave her its rope to hold and said, "Lead it, and this provision will not finish till Allah gives you a good supply." (Al-Bukhari 1997, 4160, 4161)

Section - XIII. Right to Spend Wealth13.01 Right to Fulfill Own Needs

Islam has given individual power to women in the case of earning money, and has also given individual power to women in the case of spending money. In


the light of Islam, ownership of women's assets is entirely controlled by women. Islam has given women the right to fulfill their own needs and give charity from their resources. They have the right to spend not only from their own wealth but also from their husbands’ property. A woman’s income is exclusively her own. She may spend it as she wills. She may choose to spend it on her husband and children, but this will be an act of goodness (ihsan) on her part and is not a legal compulsion.

13.02 Right to Give Charity

Giving charity is the right of all men and women. So women can give charity from their substance for the sake of Allah. Hazrat 'Amr bin Al-Hãrith (RA) narrated that Hazrat Zainab (RA), the wife of 'Abdullãh (bin Mas'ud) said: I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet) with a similar problem as mine. Bilal passed by us and we asked him, 'Ask the Prophet whether it is permissible for me to spend in charity on my husband and the orphans under my protection.' And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet asked, "Who are those two?" Bilal replied that she was Zainab. The Prophet asked, "Which Zainab?" Bilal said, "The wife of 'Abdullah (bin Mas'ud)."The Prophet said,نعم لها Yes, (it is sufficient for her) and" أجران أجر القرابة وأجر الصدقةshe will receive a double reward (for that): One for helping relatives, and the other for giving As-Sadaqa (charity etc.)” (Al-Bukhari 1997, 1466)

Hazrat Ibn 'Abbâs (RA) said: "I bear witness that the Messenger of Allah prayed before the Khutbah, then he delivered the Khutbah. He realized that the women could not hear him, so he went to them and reminded and exhorted them, and told them to give charity, Bilâl spread out his cloak, فجعلت ء ى$ ص والش أة تل$قى ال$خاتم وال$خر$ The women started to throw“ ال$مر$their rings, earrings and other things.” (Muslim 2007, 2045)

13.03 Right to Spend Husband’s Property

Women have been empowered in Islam to spend from husband's wealth at the time of needs. In this case, it is not mandatory for women to take husband's permission. However, it is better for wife to take permission from husband to spend his wealth. Here some Hadiths can be quoted in this situation:

Hazrat Sa'd (RA) narrated: When the Messenger of Allah took the pledge of allegiance from women, a noble lady stood up - it appears she was from the women of (the tribe of) Mudar. She said: “0 Prophet of Allah (SAWS), we are


dependent on our fathers, sons and our husbands as well. So what is allowed for us (to take) from their wealth?” He replied: دينه وته$ $كل$نه تأ ط$ب الر“The Ratb - you may eat of it, and give it away.” Abu Dawud said: Ratb (here) refers to bread, and greens and fresh dates. (Abu Dawud 2008, 1686)

Hazrat 'Aishah (RA) narrated that Hind bint 'Utba said, "0 Allah's Messenger (SAWS)! Abu Sufyãn is a miser and he does not give me what is sufficient for me and my children.Can I take of his property without his knowledge?" The Prophet said:المعروفccدك بccك وولccا يكفيccذي مccخ “Take what is sufficient for you and your children, and the amount should be just and reasonable.”(Al-Bukhari 1997, 5364)

From above hadiths it is obviously seemed that women have the full right to spend money, give money to others and give charity from the wealth of father, son and husband without their permission. However, Islam never supports spending unnecessary.

13.04 Right to Gift at the Wedding Ceremony

In Islam, women have been empowered to offer the gifts to the wedding ceremony. During the Prophet (SAWS), women used to offer gifts to the wedding ceremony. It was narrated from Hazrat Anas bin Mâlik (RA), when the Messenger of Allah (SAWS) married Zainab bint Jahsh, then entered with his wife. Hazrat Anas bin Mâlik (RA) said, “My mother Umm Sulaim made some Hais and put it in a stone vessel, then she said:

يا أنس اذ$هب$ بهذا إلى رسول الله صلى الله عليه وسلمالم وتقول إن رئك الس ى تق$ فقل$ بعثت$ بهذا إلي$ك أمى وه$

هذا لك منا قليل يا رسول الله“0 Anas, take this to the Messenger of Allah (SAWS) and say: "My mother has sent this to you, and she sends greetings of Salâm to you," and tell him she says: "This is a small gift to you from us, 0 Messenger of Allah.”(Muslim 2007, 3507)

Section - XIV. Findings of the StudyAfter analysis of women empowerment in economic sector in Bangladesh from Islamic perspective the researcher pointed out some findings.

1. Though Islam ensures women the rights of maintenance justly and kindly but in some rural areas in Bangladesh some women are yet deprived by men of their proper maintenance and they are still disgraced and ill treated as a result of lacking of proper knowledge regarding women’s position in a family.


2. Women are empowered in Islam to earn wealth by fair means but they cannot earn wealth because of absence of suitable and safe working environment in Bangladesh where every woman has opportunities to earn her livelihood according to the teachings of Islam.

3. Cottage Industry is suitable to women and it gives them an opportunity to work from home as permitted in Islam. But due to not establishing Cottage Industry for women individually in Bangladesh, women cannot participate in this sector happily and comfortably.

4. Women are allowed in Islam to contribute in growing crops, forestation, improvising the animal husbandry, farming, fishing and manufacturing industry. But they cannot participate in these sectors for the reason of not taking proper training on agricultural development.

5. Before the advent of the Prophet (SAWS) and in his contemporary period, the females who were deprived of the inheritance of the deceased’s property as mother, daughter, wife, sister, true grandmother were provided them with the provision of inheritance in Islam. In spite of having the provisions of succession in Islam currently in vogue in Bangladesh the absence of their implementation renders most females deprived of their legal rights.

6. Islam allows that women are free to invest their assets and holdings in a profitable business and thereby enhance their economic situation. But they have no proper knowledge and experience to run their business in accordance with Islamic Shariah. So they are not able to manage their trades properly.

7. Islam has given women the right to get Mahr but most of the people who are not well informed regarding Mahr as obligatory bridal-money in Bangladesh. Therefore, they do not pay the full amount of Mahr to their wives before starting their conjugal life.

8. Many women do not experience economic empowerment because of the lack of financial independence. Some societies may even restrict this economic empowerment due to cultural understanding as opposed to proper understanding of Islam. Yet Islam counteracts this argument by offering women the right to retain ownership of their own money.

Section - XV. RecommendationsSome specific recommendations are suggested in order to ensure economic

empowerment for women in Bangladesh from Islamic perspective:

1. A safe and favorable working environment for women should be ensured in every area of the country and government should show zero tolerance about


women harassment issues where every woman, who can play her role in economic development of the country, has opportunities to earn her livelihood and in every profession, specially where women employment must be required, women can participate spontaneously by maintaining Islamic Shari’ah. One should not be compelled to violate Islamic norms of conduct in order to obtain or retain a job.

2. Awareness should be created among people at all levels about the actual interpretation of Al-Qur’an and Sunnah through electronic and print media. The teachings of Islamic Shari’ah should be included in the curriculum so that people can remove misconceptions about Islam.

3. Cottage Industry should be established for rural women in Bangladesh. Incentives should be given to women to stimulate them to start cottage industry. Awareness should be created among women about micro financing programs. Microfinance programs should be easily accessible so that cottage industry could flourish.

4. Training Centre on Agricultural Development should be set up for rural women in Bangladesh so that they can take training on growing crops, forestation, improvising the animal husbandry, farming, fishing and manufacturing industry.

5. Succession law Enforcement Unit can be formed jointly by the Ministry of Law and Ministry of Land to implement the succession law in Bangladesh.

6. Men should acquire proper knowledge regarding Mahr as obligatory bridal-money so that they can pay the full amount of Mahr to their wives.

7. Men should gather necessary consciousness about women’s position in a family and must follow Islamic shari’ah concerning maintenance so that women can gain proper maintenance justly.

Section - XVI. Conclusion All these Islamic teachings indicate that woman can take part in earning and can make herself rich as well her family and country in the time of need. In some circumstances it become essential for her to win bread for herself such as she has no nearer caretaker, after the breakage of family bond, her husband income is not sufficient to meet the needs of the family, she is free now after the upbringing of children, or due to some reasons she is not married and has ample time to spend in healthy productive activities. But this should always be kept in mind that earning in not her primary duty, Islam confers this responsibility to the male members of Islamic Society and she is awarded with the honor of motherhood duties (child bearing and rearing) and to take care


of household engagements, for this very vital role it is necessary to vacant her from external burdens. Although it is general formula, yet she can take part in healthy earning activities if she has performed her basic and foremost liabilities.

Though Bangladesh has made progress in economic empowerment of women but still there are lots of aspects it needs to improvise to derive a successful result from women economic empowerment. And this improvisation can be done under the guideline of Al-Quran and Sunnah to ensure economic empowerment of women at any place inside or outside of the house wherever they wish to work. It is also established through this article that Islam is not against women economic empowerment rather it has covered all the aspects of human life to ensure women economic empowerment in a proper manner. So to get a better and positive result from women economic empowerment in every sector it should be followed the instructions of Al-Quran and observed the examples established through the life of our Great Prophet Muhammad (SAWS).

Bibliography:Al- Qur’an

Abu Dawud, Imâm Hâfiz Abu Dawud Sulaiman bin Ash'ath, 2008, Sunan Abu Dawud, Riyadh, Kingdom of Saudi Arabia, Maktaba Dar-us- Salam.

A1-Bukhari, Muhammed Ibn Ismaiel, 1997, Sahih A1-Bukhari , Riyadh, Kingdom of Saudi Arabia, Maktaba Dar-us-Salam.

Al-Musnad, Abu Abdullah Ahmad bin Muhammad bin Hanbal, 1999, Musnad Imam Ahmad bin Hambal, Bairut, Muassasat al- Resalah,vol. 25, p.494.

At-Tirmidhi, Muhammad lbn 'Eisa, 2007, Sunan At-Tirmidhi, Riyadh, Kingdom of Saudi Arabia, Maktaba Dar-us-Salam.

Ali, Abdullah Yusuf, 1977, THE GLORIOUS QURAN - The Meaning of the Glorious Quran Text, Translation & Commentry, America, American Trust Publications.

Al-Qazwini, Imam Muhammad Bin Yazeed Ibn Majah, 2007, Sunan Ibn Majah, Riyadh, Kingdom of Saudi Arabia, Maktaba Dar-us-Salam.

Adams, Robert, 2008, Empowerment, participation and social work. New York: Palgrave Macmillan, p.xvi.

Cornell Empowerment Group. 1989, October. Empowerment and family support. Networking Bulletin, 1(1)2


EYBEN Rosalind, Naila Kabeer and Andrea Cornwall; 2008; “Conceptualising empowerment and the implications for pro poor growth” – A paper for DAC Poverty Network; published by Institute of Development Studies at the University of Sussex Brighton.

Ibn Kathir, Abul Feda Ismaiel Ibn Omar, 1999, Tafsir Ibn Kathir, vol.2, p. 213, Kingdom of Saudi Arabia, Daru Tibah.

LUTTRELL Cecilia, Sitna Quiroz, Claire Scruttion and Kate Bird, 2009; “Understanding and operationalising empowerment” – Working Paper 308; published by Overseas Development Institute Muslim, Imãm Abul Hussain Muslim bin al-Hajjaj, 2007, Sahih muslim, Riyadh, Kingdom of Saudi Arabia, Maktaba Dar-us-Salam.

Qurtabi,Abu Abdullah,Mohammad bin Ahmad, 1964,Al jamaa liahkamul Qur’an, darul kutub Egypt, 5/164) Rappaport, J.,1984, Studies in empowerment: Introduction to the issue. "Prevention in Human Services," 3, 1–7.

SWEDEN, Ministry of Foreign Affairs, 2010; “On equal footing – policy for gender equality and the rights and role of women in Sweden’s international development cooperation 2010- 2015”, MfA StockholmTahseen Ullah Khan , 2004. Women’s rights in Islam. National Research and Development Foundation (NRDF) Accessed at Google http://www.nrdf.org.pk/publications/Women-Rightsin-Islam%20Final.pdf Rightsin-Islam%20Final.pdf

Zimmerman, M.A., 2000. Empowerment Theory: Psychological, Organizational and Community Levels of Analysis. "Handbook of Community Psychology," 43–63.

Islam is not merely a religion but also a complete code of life based upon the principles, among others, of tawhid (unity of Allah, SWT), risalah (prophethood of Muhammad SAWS),

http://www.nrdf.org.pk/publications/Women-

Revie · Web viewAl-Qazwini, Imam Muhammad Bin Yazeed Ibn Majah, 2007, Sunan Ibn Majah, Riyadh,...

Documents

Transcript of Revie · Web viewAl-Qazwini, Imam Muhammad Bin Yazeed Ibn Majah, 2007, Sunan Ibn Majah, Riyadh,...