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Direkt Taschengeldladies suchen fur sexkontakt Wen möchtest du gern finden? During his life, Muhammad married nine or eleven women depending upon the differing accounts of who were his wives.

In Arabian culture , marriage was generally contracted in accordance with the larger needs of the tribe and was based on the need to form alliances within the tribe and with other tribes.

Virginity at the time of marriage was emphasized as a tribal honor. The title of the surah derives from the numerous references to women throughout the chapter, [21] including verses [22] : and — The above primary sources of influence on women of Islam do not deal with every conceivable situation over time.

This led to the development of jurisprudence and religious schools with Islamic scholars that referred to resources such as identifying authentic documents, internal discussions and establishing a consensus to find the correct religiously approved course of action for Muslims.

Among them are ijma , qiya , ijtihad and others depending on sect and the school of Islamic law. Included in secondary sources are fatwas , which are often widely distributed, orally or in writing by Muslim clerics, to the masses, in local language and describe behavior, roles and rights of women that conforms with religious requirements.

Fatwas are theoretically non-binding, but seriously considered and have often been practiced by most Muslim believers. The secondary sources typically fall into five types of influence: the declared role or behavior for Muslims, both women and men, is considered obligatory, commendable, permissible, despised or prohibited.

There is considerable controversy, change over time, and conflict between the secondary sources. Gender roles in Islam are simultaneously colored by two Quranic precepts: i spiritual equality between women and men; and ii the idea that women are meant to exemplify femininity, and men masculinity.

However, this separation is not, in practice, as rigid as it appears. Moreover, it is important to recognize that in Islam, home and family are firmly situated at the centre of life in this world and of society: a man's work cannot take precedence over the private realm.

There are location-variations for women within mosques and congregations. Within some Islamic schools and branches , there are specific prayer variations for women.

Women are not to pray during their menstruation and for a period of time after childbirth. These limitations are causing concern for some Muslim women.

James E. Lindsay said that Islam encouraged religious education of Muslim women. While it was not common for women to enroll as students in formal religious schools, it was common for women to attend informal lectures and study sessions at mosques, madrasas and other public places.

He writes that women could study, earn ijazah s religious degrees and qualify as ulama and Islamic teachers. Important scholars such as Shuhda, Zaynab, Aisha, and Fatimah were trained at a very young age and influenced heavily by family members who were also scholars or immersed in the knowledge.

Working women learned religious texts and practical skills primarily from each other, though they also received some instruction together with men in mosques and private homes.

During the colonial era, until the early 20th century, there was a gender struggle among Muslims in the British empire; educating women was viewed as a prelude to social chaos, a threat to the moral order, and man's world was viewed as a source of Muslim identity.

In a statement, the Organization of Islamic Cooperation noted that restricted access to education is among the challenges faced by girls and women in the developing world, including OIC member states.

Some scholars [62] [63] contend that Islamic nations have the world's highest gender gap in education. In a number of OIC member states, the ratio of women to men in tertiary education is exceptionally high.

Qatar leads the world in this respect, having 6. Some scholars [78] [79] refer to verse in the Quran and to Khadijah , Muhammad's first wife, a merchant before and after converting to Islam, as indications that Muslim women may undertake employment outside their homes.

And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back their flocks.

He said: What is the matter with you? They said: We cannot water until the shepherds take away their sheep from the water, and our father is a very old man.

Traditional interpretations of Islam require a woman to have her husband's permission to leave the house and take up employment, [80] [81] [82] though scholars such as Grand Mufti Ali Gomaa [83] and Grand Ayatollah Mohammad Ebrahim Jannaati [84] have said that women do not require a husband's permission to leave the house and work.

During medieval times, the labor force in Spanish Caliphate included women in diverse occupations and economic activities such as farming, construction workers, textile workers, managing slave girls, collecting taxes from prostitutes, as well as presidents of guilds , creditors , religious scholars.

In the 12th century, Ibn Rushd , claimed that women were equal to men in all respects and possessed equal capacities to shine, citing examples of female warriors among the Arabs , Greeks and Africans to support his case.

Umm Amarah, Aisha, [88] Kahula and Wafeira. Medieval Bimarestan or hospitals included female staff as female nurses. Muslim hospitals were also the first to employ female physicians, such as Banu Zuhr family who served the Almohad caliph ruler Abu Yusuf Yaqub al-Mansur in the 12th century.

Islam faith states that in the eyes of God, men and women should be equal and are allowed to fulfill the same roles. Therefore, they also are required to complete all the duties of a Muslim worshiper, including the completion of religious traditions, specifically the pilgrimage to Mecca.

Islamic culture marked a movement towards liberation and equality for women, since prior Arab cultures did not enable women to have such freedoms.

Now, women in Islam are even entitled to their own right to land. There is evidence that Muhammad asked women for advice and took their thoughts into account, specifically with regard to the Quran.

Women were allowed to pray with men, take part in commercial interactions, and played a role in education. Women, however, did not hold religious titles, but some held political power with their husbands or on their own.

The historic role of women in Islam is connected to societal patriarchal ideals, rather than actual ties to the Quran.

The issue of women in Islam is becoming more prevalent in modern society. Women are allowed to work in Islam, subject to certain conditions.

For example, an acceptable circumstance is if a woman is in financial need and her employment does not cause her to neglect her important role as a mother and wife.

In some cases, when women have the right to work and are educated, women's job opportunities may in practice be unequal to those of men.

In Egypt for example, women have limited opportunities to work in the private sector because women are still expected to put their role in the family first, which causes men to be seen as more reliable in the long term.

In the United States, the Institute for Social Policy and Understanding found that, "Instead of hiding, Muslim women responded to a Trump win with greater giving.

Most Muslim majority countries, and some Muslim minority countries, follow a mixed legal system, with positive laws and state courts, as well as sharia -based religious laws and religious courts.

According to Jan Michiel Otto, "[a]nthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion.

Other than applicable laws to Muslim women, there is gender-based variation in the process of testimony and acceptable forms of evidence in legal matters.

In other cases, the testimony of two women equals that of one man. According to verse of Islam's sacred text, both men and women have an independent economic position: 'For men is a portion of what they earn, and for women is a portion of what they earn.

Ask God for His grace. God has knowledge of all things. Bernard Lewis says that classical Islamic civilization granted free Muslim women relatively more property rights than women in the West, even as it sanctified three basic inequalities between master and slave, man and woman, believer and unbeliever.

Women's property rights in the Quran are from parents and near relatives. A woman, according to Islamic tradition, does not have to give her pre-marriage possessions to her husband and receive a mahr dower which she then owns.

Property rights enabled some Muslim women to possess substantial assets and fund charitable endowments. In mid-sixteenth century Istanbul, The Quran grants inheritance rights to wife, daughter, and sisters of the deceased.

The rules of inheritance are specified by a number of Quran verses, including Surah "Baqarah" chapter 2 verses and ; Surah "Nisa h " chapter 4 verses 7—11, 19 and 33; and Surah "Maidah" chapter 5 , verses — Three verses in Surah "Nisah" chapter 4 , verses 11, 12 and , describe the share of close relatives.

The religious inheritance laws for women in Islam are different from inheritance laws for non-Muslim women under common laws.

The author and investment banker Harris Irfan narrates the story as follows:. She offered to sell it for dirhams and he turned her down.

Then she asked for , then , at which point the exasperated woman scolded him. So they summoned another merchant and he solemnly valued the garment at dirhams.

Rather than profit from the woman's ignorance, Abu Hanifa had opted to settle for a fair trade, a principle he would abide by all his life — that the greedy should be regulated from taking advantage of the vulnerable.

The fornicating woman and the fornicating man, flog each one of them with one hundred stripes. A man who is fornicator will not marry but a woman who is a fornicator or a polytheist; and a woman who is a fornicator will not marry but a man who is a fornicator or a polytheist.

And this i. Al-Quran Zina is an Islamic legal term referring to unlawful sexual intercourse. Although stoning for zina is not mentioned in the Quran, all schools of traditional jurisprudence agreed on the basis of hadith that it is to be punished by stoning if the offender is muhsan adult, free, Muslim, and having been married , with some extending this punishment to certain other cases and milder punishment prescribed in other scenarios.

Aside from "a few rare and isolated" instances from the pre-modern era and several recent cases, there is no historical record of stoning for zina being legally carried out.

In 'qazf' when someone accuses a chaste woman without four witnesses then he is to be punished with being flogged with eighty lashes. His testimony will become inadmissible forever unless he repents and improves However, in 'lian', when the husband accuses the wife of adultery without witnesses, he have to swear five times each to support his case.

If he takes oaths she is to be punished with flogging and stoning unless she too takes oaths in similar way to support her case, her oaths are upheld over his and she wil not be punished And those who accuse chaste women and never bring four witnesses, flog them eighty strips and never admit their testimony forever; indeed they themselves are impure.

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A list of some of the projects and their policies on fair use can be read at Wikimedia Meta-Wiki. From Wikipedia, the free encyclopedia.

Guideline page about non-free content. For WikiProject Fair use, see WP:WPFU. For file use policy, see WP:IUP. It is a generally accepted standard that editors should attempt to follow, though it is best treated with common sense , and occasional exceptions may apply.

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Transcluded from Wikipedia:Non-free content criteria ; this is the part of the current page that is official policy As per the Wikimedia Foundation Licensing policy resolution of March 23, , this document serves as the Exemption Doctrine Policy for the English Wikipedia.

To minimize legal exposure by limiting the amount of non-free content, using more narrowly defined criteria than apply under the fair use provisions in United States copyright law.

To facilitate the judicious use of non-free content to support the development of a high-quality encyclopedia. Since then, the content has been moved around, specifically discussed the following May , and now WP:Non-free content criteria serves as the exemption doctrine policy, while WP:Non-free content serves as guidance for this.

Within such articles, the cover art implicitly satisfies the "contextual significance" NFCC criterion NFCC 8 by virtue of the marketing, branding, and identification information that the cover conveys.

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Barbara Ringer, "Study No. Copyright law revision: Studies prepared for the Subcommittee on Patents, Trademarks, and Copyrights of the Committee on the Judiciary, United States Senate, Eighty-sixth Congress, first [-second] session.

Washington: U. Off, , p. A good guide to investigating the copyright and renewal status of published work is Samuel Demas and Jennie L.

Brogdon, "Determining Copyright Status for Preservation and Access: Defining Reasonable Effort," Library Resources and Technical Services October, : Of the total US material first published between and , the percentage of renewed copyrights is far lower, because most published material was never registered at all.

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