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Friday, April 30, 2010


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Muslim Has A Sense Of Humour

The Muslim has a sense of humour, which makes people like him. He mixes with them and jokes with them when it is appropriate to do so, without going to extremes or saying anything hurtful. Similarly, when he is serious, he does not go to extremes of harshness and strictness. His humour is within the limits of Islamic tolerance, and does not go beyond the bounds of truth. This is the example of the Prophet (sallallahu `alayhi wa sallam) and the Sahabah in their jokes and humour. It is reported that the Sahabah said to the Prophet (sallallahu `alayhi wa sallam): "You are joking with us." He said, "But I never say anything but the truth." (Bukhari)

The Prophet (sallallahu `alayhi wa sallam) used to joke, but he never said anything but the truth in his jokes. The Sahabah took the same approach to humour. There are many delightful reports about the jokes exchanged between the Prophet (sallallahu `alayhi wa sallam) and the Sahabah. Among the stories related in the books of hadith and sirah is the report that the Prophet (sallallahu `alayhi wa sallam) used to joke with the small child of one of the Sahabah, a boy called Abu 'Umayr, who had a small bird he used to play with. One day he saw the child looking sad, so he said, "Why do I see Abu 'Umayr looking sad?" The Sahabah told him, "The nughar [a small bird, like a sparrow - author] which he used to play with has died, O Messenger of Allah." The Prophet (sallallahu `alayhi wa sallam) began to gently joke with the child, saying, "O Abu Umayr, what happened to the nughayr?" [Nughayr: diminutive of nughar. - author. In Arabic, this is a play on words, because of the rhyme between the boy's name and that of the bird. - Translator. This story was reported in Hayat al-Sahabah, 3/149]

A man came to the Prophet (sallallahu `alayhi wa sallam) to ask him to give him a beast to ride. The Prophet (sallallahu `alayhi wa sallam) jokingly told him, I will give you the offspring of a she-camel to ride." He said, "O Messenger of Allah (sallallahu `alayhi wa sallam), what will I do with the offspring of a she-camel?" The Prophet (sallallahu `alayhi wa sallam) said: "Are riding-camels born except from she-camels?" [Reported by Ahmad, Abu Dawud and al-Tirmidhi, with a sahih isnad.]

Imam Ahmad reported from Anas (radhiallahu `anhu) that there was a man from the desert people whose name was Zahir. He used to bring gifts from the desert to the Prophet (sallallahu `alayhi wa sallam), and in return the Prophet (sallallahu `alayhi wa sallam) would provide him with whatever he needed when he went out to fight. The Prophet (sallallahu `alayhi wa sallam) said, "Zahir is our man of the desert, and we are his town-dwellers." The Prophet (sallallahu `alayhi wa sallam) loved him very much, and he (Zahir) was an ugly man. One day the Prophet (sallallahu `alayhi wa sallam) came to him whilst he was selling some goods. He embraced him from behind. The man could not see him, so he said, "Let me go! Who is this?" Then he turned around and recognized the Prophet (sallallahu `alayhi wa sallam), so he tried to move closer to him once he knew who it was. The Prophet (sallallahu `alayhi wa sallam) started to say, "Who will buy this slave?" Zahir said, "O Messenger of Allah (sallallahu `alayhi wa sallam), you will find me unsellable." The Prophet (sallallahu `alayhi wa sallam) said, "But in the sight of Allah (subhanahu wa ta`ala) you are not unsellable," or he said, "But in the sight of Allah (subhanahu wa ta`ala) you are valuable."

An old woman came to the Prophet (sallallahu `alayhi wa sallam) and said: "O Messenger of Allah, pray to Allah (subhanahu wa ta`ala) that I will enter Paradise." He said jokingly, "O Mother of So-and-so, no old women will enter Paradise." The old woman went away crying, so the Prophet (sallallahu `alayhi wa sallam) said, "Tell her that she will not enter Paradise as an old woman, for Allah (subhanahu wa ta`ala) says: (We have created [their Companions] of special creation, and made them virgin-pure [and undefiled]) (Qur'an 56:35-36)." Reported by al-Tirmidhi, it is hasan because of the existence of corroborating reports.

One of the hadiths that reflects the Prophet's sense of humour and enjoyment of fun is the report that Ahmad gives ftom 'A'ishah (RA)who said: "I went out with the Prophet (sallallahu `alayhi wa sallam) on a journey. At that time I was a young girl and was quite slender. The Prophet (sallallahu `alayhi wa sallam) told the people, 'Go on ahead,' so they went ahead, then he(sallallahu `alayhi wa sallam) said to me, 'Come, let us have a race.' So I raced with him, and I won. He(sallallahu `alayhi wa sallam) let the matter rest until I had gained weight. Later, I accompanied him on another journey. He told the people, 'Go on ahead,' so they went ahead. He said to me, 'Come, let us have a race.' So I raced with him, and he won. He began to laugh, and said, 'This is for that."'

The Sahabah saw nothing wrong with joking or having fun, as they saw the Prophet (sallallahu `alayhi wa sallam), their leader and teacher, occasionally doing so. The many delightful stories about their sense of humour reflect the easy-going nature of the first Islamic society, and how far removed it was from narrow-mindedness and gloom.

In al-Adab al-Mufrad, Bukhari reports from Bakr ibn 'Abdillah who said: "The Companions of the Prophet (sallallahu `alayhi wa sallam ) used to throw melon-rinds at one another, but when the matter was serious, they were the only true men."

This is moderate, Islamically acceptable humour, which does not go beyond the bounds of truth, or lessen the gravitas or manhood of a person. Rather, it serves its purpose of refreshing hearts and minds.

An example of the Sahabah's sense of humour, which made the Prophet (sallallahu `alayhi wa sallam) laugh, is the report given by Imam Ahmad from Umm. Salamah (radhiallahu `anha). Abil Bakr (radhiallahu `anhu) went to do business in Busra, and with him were Nu'ayman and Suwaybit ibn Harmalah (radhiallahu `anhuma), both of whom had been present at Badr. Suwaybit was in charge of food on the journey, and Nu'ayman said to him, "Feed me!" Suwaybit said, "Not until Abu Bakr (radhiallahu `anhu) comes." Nu'ayman was a fun-loving man with a sense of humour, so he went to some people who had brought livestock with them, and said, "Will you buy a sturdy Arab slave from me?" They said, "Yes." He said, "He has a big mouth, and he may tell you that he is a free man. If that means that you do not want to take him, then forget the matter, and do not cause trouble for me with him." They said, "No problem, we will buy him." So they bought him for ten young she-camels. Nu'ayman brought the animals back, and told the people: "There he is!" Suwaybit said: "I am a free man!" They said, "He has already told us all about you," and put a rope around his neck and led him away. Then Abu Bakr came, and was told what had happened. He and his companions went and returned the animals and took Suwaybit back. They told the Prophet (sallallahu `alayhi wa sallam) what had happened, and he and his Sahabah would laugh about the story for a year afterwards.

A Bedouin came to the Prophet (sallallahu `alayhi wa sallam). He entered the mosque and left his camel in the courtyard. Some of his Companions said to Nu'ayman ibn 'Amr al-Ansari, who was known as al-Nu'ayman: "If you slaughter it, we will eat it, because we want to have some meat, and the Messenger of Allah (sallallahu `alayhi wa sallam) will pay for it." So al-Nu'ayman slaughtered it. Then the Bedouin came out and saw his saddle, so he shouted, "They have slaughtered my camel, O Muhammad!" The Prophet (sallallahu `alayhi wa sallam) came out and asked: "Who did this?" They said, "Al-Nu'ayman." So he went looking for him, and found him at the home of Duba'ah bint al-Zubayr ibn 'Abdul Muttalib (radhiallahu `anha), where he had hidden in a ditch and covered himself with palm branches and leaves. A man pointed to where he was and said, loudly, "I have not seen him, O Messenger of Allah." The Prophet (sallallahu `alayhi wa sallam) brought him out of the ditch, and his face was dirty from where the leaves had fallen on him. The Prophet (sallallahu `alayhi wa sallam) asked him, "Why did you do that?" Al-Nu'ayrnan said: "The ones who told you where I was, O Messenger of Allah, are the same ones who told me to do it." The Prophet (sallallahu `alayhi wa sallam) began wiping his face and laughing, then he paid the price of the slaughtered camel. [See Hayat As Sahabah, 3/154, 155]

There is no clearer indication than these and similar reports of the lightheartedness and sense of humour that Islam wants its followers to have. These qualities will make a person good-natured and likeable, which will enable him to win people's hearts. No one needs such characteristics more than the Muslim who seeks to call others to Islam.


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The Muslim Is Friendly And Likeable

The Muslim who truly understands the teachings of his religion is gentle, friendly and likeable. He mixes with people and gets along with them. This is something which should be a characteristic of the Muslim who understands that keeping in touch with people and earning their trust is one of the most important duties of the Muslim. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept. Hence there are many hadiths which commend the type of person who is friendly and liked by others. Such a person is one of those chosen ones who are beloved by the Prophet (sallallahu `alayhi wa sallam) and will be closest to him on the Day of Resurrection:

"Shall I not tell you who among you is most beloved to me and will be closest to me on the Day of Resurrection?" He repeated it two or three times, and they said, "Yes, O Messenger of Allah (sallallahu `alayhi wa sallam)." He said: "Those of you who are the best in attitude and character." [Reported by Ahmad and its isnad is jayyid] Some reports add: "Those who are down to earth and humble, who get along with others and with whom others feel comfortable."

One of the attributes of the believer is that he gets along with others and others feel comfortable with him. He likes people and they like him. If he is not like this, then he will not be able to convey the message or achieve anything of significance. Whoever is like that has no goodness in him, as in the hadith:

"The believer gets along with people and they feel comfortable with him. There is no goodness in the one who does not get along with people and with whom they do not feel comfortable. " [Reported by Abmad and al-Bazar; the men of Ahmad's isnad are rijal as-sahih]

The Prophet (sallallahu `alayhi wa sallam) set the highest example of good behaviour towards people. He was skilful in softening their hearts and called them to follow him in word and deed. He demonstrated how to reach people's hearts and win their love and admiration.

He was always cheerful and easy-going, never harsh. When he came to any gathering, he would sit wherever there was a free space, and he told others to do likewise. He treated everyone equally, so that no one who was present in a gathering would feel that anyone else was receiving preferential treatment. If anyone came to him and asked for something, he would give it to them, or at least respond with kind words. His good attitude extended to everyone and he was like a father to them. The people gathered around him were truly equal, distinguished only by their level of taqwa. They were humble, respecting their elders, showing compassion to young ones, giving priority to those in need and taking care of strangers.

The Prophet (sallallahu `alayhi wa sallam) never used to disappoint anyone who came to ask from him. There are three characteristics that he did not possess: he was not argumentative, he did not talk too much, and he did not concern himself with matters that were not his business. There are three things that he never did to people: he never criticized any one, he never said "Shame on you!" to anyone, and he never looked for anyone's faults. He never said anything but that for which he hoped to earn reward. When he spoke, the people around him would listen earnestly, sitting still as if there were birds on their heads. When he was silent, then they would speak. They never argued with one another in his presence. They would smile at whatever he smiled at, and would be impressed by whatever impressed him. He would be patient with a stranger who might be harsh in his requests or questions, and his Companions would ask the stranger to speak gently. He said, "If you see someone in need, then help him." He never accepted praise except from someone who was thanking him for a favour, and he never cut off anyone who was speaking; he would wait until the person indicated that he had finished, or stood up.

`A'ishah (RA) tells us that he used to be cautious of the worst type of people, and he would speak gently to them and treat them well. A man sought permission to enter upon him and he said, "Let him in, what a bad brother of his tribe he is!" When the man came in, he spoke gently to him. `A'ishah said: "O Messenger of Allah (sallallahu `alayhi wa sallam), you said what you said, then you spoke gently to him." He (sallallahu `alayhi wa sallam) said, "O `A'ishah, the worst of people is the one whom people avoid (or are gentle towards) because they fear his slander." (Bukhari and Muslim)


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The True Teachings of Islam

The Holy Qur'an is the highest authority in Islam. It contains the exact words of God as revealed to Prophet Muhammad (P) and recorded by his companions. In applying the Qur'anic teachings to everyday life, Muslims rely upon the sunnah (sayings and actions) of the Prophet (P). This sunnah is a concrete implementation, a tangible form, and the actual embodiment of the will of God in the form of Muhammad's deeds. They were recorded in what are called ahadith (pieces of news, stories, or reports). This pamphlet conveys to you just a portion of the many interesting and enlightening ahadith. Numbers 1-20 have been extrapolated from "Riyadh-Us-Saleheen" Volumes 1 and 2. Numbers 21-25 have been extrapolated from "An-Nawawi's Forty Hadith". Both works were compiled by Imam Abu Zakariya Yahya Bin Sharaf An-Nawawi (R). Each hadith quoted in this pamphlet is followed by an individual reference which indicates the original source of ahadith collection: Imam Bukhari, Imam Muslim, Imam Abu Daud, or Imam Tirmidhi (R).
KEY
"Hazrat" - An honorable title sometimes given to the companions of Muhammad (P).
(P) - Peace be upon him.
(R) - May God be pleased with him or her.
1) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "The strong one is not he who knocks out his adversary; the strong one is he who keeps control over his temper." (Bukhari and Muslim)
2) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "It does not befit a Siddiq (a true man) that he should opt to cursing." (Muslim)
3) Hazrat Jarir Ibn Abdullah (R) relates that the Holy Prophet (P) said: "God the Dignified has no mercy for one who has no mercy for others." (Bukhari and Muslim)
4) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "None of you is a perfect Muslim until he desires for his brother Muslim that which he desires for himself." (Bukhari and Muslim)
5) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "Help your brother whether he is an oppressor or an oppressed person. A companion asked: 'Messenger of God (it is true) I will help him if he is an oppressed person, but please tell me how I am to help him if he happens to be an oppressor.' The Holy Prophet (P) answered: check him from doing injustice. Because preventing him from committing aggression is a help to him." (Bukhari)
6) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Look at the person who is inferior to you; and do not look at one who is superior to you. Thereby you would be able to appreciate better the benevolences of God bestowed upon you." (Muslim)
7) Hazrat Abdullah bin 'Amr bin Al-'Aas (R) says that by nature the Holy Prophet (P) neither talked indecently nor did he listen to indecent talk. He used to say: "The best of you are those who have the best manners." (Bukhari and Muslim)
8) Hazrat Sahl bin Sa'd (R) says that the Holy Prophet (P) has said: "A person who gives surety to (safeguard) the thing between the jaws (tongue) and the thing between his two legs (private organs), I guarantee his entrance into Paradise." (Bukhari and Muslim)
9) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Among the Muslims most perfect, as regards his faith, is one whose character is excellent, and the best among you are those who treat their wives well." (Tirmidhi)
10) Hazrat Abu Zarr relates that the Holy Prophet (P) said: "Do not consider even the smallest good deed as insignificant; even meeting your brother with a cheerful face (is a good deed)." (Muslim)
11) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "Make things easy and convenient and don't make them harsh and difficult. Give cheers and glad tidings and do not create hatred." (Muslim)
12) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P) said: "God, the Most Exalted, has revealed to me that you should show courtesy and be cordial with each other, so that nobody should consider himself superior to another nor harm him." (Muslim)
13) Hazrat Ayesha (R) relates that the Holy Prophet (P) said: "Do not reproach or abuse dead persons for they are facing the consequences of what they had done in this world." (Bukhari)
14) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Avoid jealously for this destroys good deeds as fire destroys wood." (Abu Daud)
15) Wasila bin Al-As-qa'a (R) relates that the Holy Prophet (P) said: "Do not rejoice over the troubles of your brother lest God the Most High might have mercy on him and involve you in this trouble." (Tirmidhi)
16) Hazrat Ibn Mas'ud (R) relates that the Holy Prophet (P) once asked: "Who is that person among you who loves the property of his successor more than his own property? The Companions submitted: 'O Messenger of God (P) there is none among us who loves his successor's property more than his own.' He said: Then his property is which he has sent ahead; and that which he retains belongs to his successor." (Bukhari)
17) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P) said: "God the Most High has revealed to me that you should adopt humility, so that nobody oppresses another, nor one should hold himself above another." (Muslim)
18) Hazrat Abdullah bin Mas'ud (R) relates that the Holy Prophet (P) said: "A Muslim never taunts or curses or abuses nor resorts to vulgar talking." (Tirmidhi)
19) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Let no Muslim male entertain any malice against a Muslim female. He may dislike one habit in her, but may find another in her which is pleasing." (Muslim)
20) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Plenty of provision or abundance do not make a person rich and wealthy; real richness is the benevolence of heart." (Bukhari and Muslim)
21) On the authority of Abu Huraira (R) who said: the Messenger of God (P) said: "Part of someone's being a good Muslim is his leaving alone that which does not concern him." (Tirmidhi)
22) On the authority of Abu Huraira (R), that the Messenger of God (P) said: "Let him who believes in God and the Last Day either speak good or keep silent, and let him who believes in God and the Last Day be generous to his neighbour, and let him who believes in God and the Last Day be generous to his guest" (Bukhari & Muslim)
23) On the authority of Abu Malik al-Harith ibn Asim al-Ash'ari (R), who said: The Messenger of God (P) said: "...Prayer is light; charity is a proof; patience is illumination; and the Qur'an is an argument for or against you. Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin." (Muslim)
24) On the authority of Abu Huraira (R), who said: The Messenger of God (P) said: "Each person's every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a charity." (Bukhari & Muslim)
25) On the authority of an-Nawwas ibn Sam'an (R) that the Prophet (P) said: "Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about." (Muslim)

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JIHAAD

The word Jihaad sends shivers down the spines of many Westerners. They readily equate this term with violence and oppression. However, it must be said that the meaning of Jihaad, as "holy war" is something which is totally foreign and not from Islaam. If anything, such description belongs more so to Christianity and its adherents. It was terms like this which were used to justify the slaughter and pillage of towns and cities during the crusades by the Christians. By simply looking into the sources of Islaam, one is able to know the true meaning of Jihaad is to strive or make effort in the way of Allaah. Thus, striving in the way of Allaah can be both peaceful and physical. The Prophet Muhammad (s.a.s) said: "The best Jihaad is (by) the one who strives against his own self for Allaah, The Mighty and Majestic".

In the Qur'aan, Allaah also says (which means): "So obey not the disbelievers, but make a great Jihaad (effort) against them (by preaching) with it (the Qur'aan)" (Al-Furqaan 25:52).

By controlling and fighting against one's desires, the Muslims can then also physically exert themselves in the path of Allaah. It is this physical or combative Jihaad which receives so much criticism. Because of the sheer ignorance of this type of Jihaad, Islaam is regarded as terror, Muslim are regarded as terrorist. However, the very purpose of this physical Jihaad is to raise the Word of Allaah uppermost. By doing this, it liberates and emancipates all those who are crying out for freedom all over the world. If the likes of the pacifist of this world had their way, then the world would indeed be full of anarchy and mischief. The combative Jihaad seeks to correct this as Allaah says in the Qur'aan (which means): "And if Allaah did not rectify one set of people by means of another, the Earth would be full of mischief. But Allaah is full of favors for the worlds." (Al-Baqarah 2:251)

Such would be the corruption on this Earth if there had never been a combative Jihaad, than Allaah says (which means): "For had it not been that Allaah rectifies one set of people by means of another, monasteries, churches, synagogues and mosques, wherein the name of Allaah is mentioned much, would surely have been torn down. Indeed Allaah will help those who help His (cause). Truly Allaah is All-Powerfull, All-Mighty." (Al-Hajj 22:40).

This combative Jihaad being both defensive and offensive, is something which Allaah commanded the Muslims. Through this command the oppressed and weak are rescued from the tyranny of the world. Allaah says (which means): "And what is the matter with you that you do not fight in the cause of Allaah and for those weak, ill-treated and oppressed among men, women and children whose only cry is; "Our Lord, rescue us from this town whose people are oppressors, and raise for us, from you one who will protect, and raise for us, from you one who will help.'" (An-Nisaa' 4:75)

Anyone who knows the early history of Islaam, will know that all those nations and empires which came under the fold of Islaam were indeed previously oppressed. When the companions of the Prophet Muhammad (s.a.s) went out for the offensive Jihaad against the Egyptians, the Persians and the Romans, we find that the people did not resist against them at all. Rather, they accepted Islaam on such a scale, that it is inconceivable that the Jihaad of Islaam could be anything other then a liberation for these people; a liberation from centuries of tyranny. In fact, with the Byzantine Egyptians and the people of Spain, the Muslims were even beckoned to come and liberate these lands from the oppression of their kings. This is the glorious track record of the Muslim Jihaad.

Compare this with the brutal track record of warfare in the Western world over the centuries. From the crusades against the Muslims to the days of colonial warfare, the Western world has killed, destroyed and plundered everything which has come in its way. Even today this merciless killing goes on by the Western nations. While claming to be about world peace and security. Western nations are ready to bomb innocent civilians at the drop of a hat. The classic example of this is the recent bombings of Sudan and Afghanistan. Whilst claiming that Sudan and Afghanistan were havens for the Islaamic terrorist, the bombings of these two nations could not have come at a better time for the American president Bill Clinton. The destruction of innocent lives which were a result of these bombings clearly seem to have been an attempt by Clinton ot avert attention away from his sexual misdemeanors; something which he so often gets caught up in. Without doubt this was the reason for such terror from the American Military upon innocent people. This is the same American military which claims to enter the world trouble spots under the disguise of being peace keepers. But Allaah says (which means): "...When it is said to them; 'Make not mischief on the Earth', they say: ' We are only peace makers'. Indeed they are the ones who make mischief, but they perceive it not." (Al-Baqarah 2:11-12)

Not transgressing the limits means not to kill women and children, for the Messenger of (s.a.s) Allaah "forbade the killing of women and children."

Not transgressing the limits means that the elderly, the sick, monks, worshippers, and hired laborers are not attacked. Not transgressing the limits means not killing animals wantonly, burning crops and vegetation, polluting waters and destroying homes, monasteries, churches and synagogues. Allaah said (which means): "Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion, nor dove you out of your homes. Indeed, Allaah loves those who deal with equity." (Al-Mumtahinah 60:8)

After reading such passages from the Qur'aan and knowing about what Islaam commands and prohibits in Jihaad, the rules of warfare are given a new meaning; a meaning of justice. How sad it is then, that while Islaam is condemned for striking terror into the hearts of the people, the likes of the Serbs, the Indian army in Kashmire and the Israeli soldiers in Palestine are left untarnished for the atrocities they have committed in the name of warfare.

So what about suicide bombing, is this too a part of Jihaad in Allaah's path? From what has already been stated above, it can be deduced that this is not part of the religion. However, unfortunately many Muslims have taken suicide bombing as being a virtuous act by which one receives reward. This could not be further from the truth. The Prophet (s.a.s) said: " Those who go to extremes are destroyed"

Suicide bombing is undoubtedly an extremity which has infiltrated the ranks of the Muslims. In the rules of warfare, we find no sanction for such an act from the behavior and utterances of the Prophet Muhammad or his blessed companions. Unfortunately, today some of the less-knowledgeable Muslims believe that such acts are paving the way for an Islaamic revival and a return to the rule of Islaam's glorious law. However, we fail to bear in mind that the Prophet (s.a.s) said: "Do not be delighted by the actions of anyone, until see how he ends up."

So, for example what is the end of a suicide bomber in Palestine? A leg here, an arm there. Massive retaliation by the Israeli's in the West Bank and Gaza. More Muslims killed and persecuted. How can we be delighted with such an end? What really hammers the final nail in the coffin of this act, is that it is suicide; something which is clearly forbidden in Islaam. The Messenger of Allaah (s.a.s) said: "He who kills himself with anything, Allaah will torment him with that in the fire of Hell"

Some are under the misconception that by killing oneself for an Islaamic cause, one commits an act which deserves Paradise. Once when a man killed himself, the Prophet (s.a.s) said: "He is a dweller of the fire". When the people were suprised at this, the Prophet (s.a.s) said: "A person performs the deeds which to the people appears to be the deeds befitting the dweller of Paradise, but he is in fact one of the dweller of the fire."

The taking of one's life, which Allaah has given as a trust to the human, is a great sin. Likewise, the unwarranted taking of other lives (which is so often the case with suicide bombing) is also forbidden, as human life is indeed precious. Allaah clarifies (which means): "..If anyone killed a person not in retaliation for murder or for his spreading evil in the land, it would be as if he killed the whole of mankind. And (likewise) if anyone saved a life, it would be as if he saved the whole mankind." (Al-Maa'idah 5:32)

Thus, all other types of extremities such as hostage taking, hijacking and bombs in public places, are clearly forbidden in Islaam.

THE MEDIA

By going through the teachings of Islaam, it is clear that such a religion has only come to benefit mankind not to destroy it. So why is there so much hatred for this nobel religion in the West? The answer is simple, the media. It is the media of the West which has portrayed Islaam to be something that is not. During the 70's and 80's when the PLO (Palestine Liberation Organization) carried out daring high jacks on the world's airways, the media in the West portrayed it as being Islaamic. When the Shi'ite (a deviated group who is far from Islaam) suicide bombers of the 80's were causing so much havoc in the Lebanon and in the Gulf region, the media in the West portrayed it as a part of Islaam. However, it is known by the heads of the media, that the likes of the PLO were not an Islaamic organization, and that Shi'ites do not represent Islaam. Yet such facts are never portrayed by a media which seeks to cover the truth of this religion. A number of years ago, when the Oklahoma City bomb went off, a headline in one of the British newspapers, 'The Today' , summed up this attitude. With a picture of a fire fighter holding a dead child in his arms, the headline read: "In The Name Of Islaam", Time has often proven that this bigoted assumption was incorrect, as Timothy Mcveigh, a right-wing radical now faces death penalty for the crime. Likewise, the bombs which went off in the Paris metro in 1995, were also blamed on Muslim fanatics. It has now emerged that the Algerian secret-service who having routinely bribed many European journalist and MPs, were actually behind it. The desire of such people to throw a veil over Islaam is immense. Allaah says (which means): "They intend to put out the light of Allaah with their mouths, but Allaah will complete His light even though the disbelievers hate (it) (AS-Saff 61:8).

Whilst trying to destroy Islaam through this instrument of the media, they clearly try to portray an image of themselves as being the oppressed people. Every year, we are reminded as to how many Jews perished under the Nazis in World War II. We are made to feel sorry for these same people who have gone on to commit so many crimes upon the Palestinian people. Why are Menachem Begin and Yitzhak Shamir, two former Israeli prime ministers, considered terrorist? Anyone who knows about the history of the Palestinian occupation, will tell you that these two men were members of the Tem Gang and Irgun, two notorious Jewish terror groups, who killed many innocent people. If this media was truly impartial, then why does it not tell about the extent of the Israeli bombardment and illegal occupation of Southern Lebanon and its people?. And if this media really had nothing against the religion of Allaah, then why does it not inform the people that everyday hundreds are entering the religion of Islaam? Such things will never be highlighted in the Western media, simply because to do so would be against their interest.

With such immense pressure against it, it is indeed a blessing from Allaah that Islaam goes from strength to strength. It continues to grow faster then any other religion in the Western world, embracing the heart and minds of thousands. All of this should not suprise us, for Allaah has promised us that this religion will prevail: "It is He who has sent His Messenger with guidance and the religion of truth, so that He may make it victorious over all other religion, even though the disbelievers detest it." (AS-Saff 61:9)

It is a must that humanity embrace religion of Islaam. Without it, we will continue to slip down the road of inequity and darkness. With it we can establish a society of justice and peace. Religion of terror?.. NO. The way forward?.. YES. Allaah says (which means): "There is no compulsion in religion. The right path has indeed become distinct from the wrong. So whoever rejects the falsely worshipped and believes in Allaah, then he has grasped the most trustworthy hand-hold, that will never break. And Allaah is All-Hearing, All-Knowing." (Al-Baqarah 2:256)


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Shows Mercy to those who Shows Mercy to Others

Verily, mercy - in our religion - encompasses this world and the hereafter, as well as mankind, animals, birds, and the surrounding habitats.

Allah says: "And My mercy encompasses everything."

Allah has described Himself with mercy and He has also described His prophets and righteous servants with it. Allah says: "Muhammad is the Messenger of Allah (saws) and those who are with him are severe against the disbelievers and merciful to one another."

Allah has made his sending forth of the Prophet (saws) as a mercy to all of creation, as He says: "And We have not sent you (O Muhammad) except as a mercy to the worlds."

The word "worlds" (`aalameen) is general and thus includes the world of the humans, the world of the jinn, the world of the animals and the world of the birds, as well as the nations found on land and the nations found on sea.

And indeed Allah has commanded that mercy be applied to every thing and in every action. So even when you slaughter you sacrificial animal, you show mercy to it by saying Bismillaah and by sharpening your sword (so that it will be a quick and painless death). The Prophet (saws) said: "Verily Allah has prescribed Ihsaan (goodness) for everything. So when you slaughter, then slaughter in a good manner, and when you kill (in war), then kill in a good manner. And let each of you sharpen his blade and let him spare the animal he slaughters from suffering."

And once our Prophet (saws) saw one of his Companions grab the baby of a lark, and it began screeching over the heads of the Companions. So he (saws) said: "Who bereaved this (lark) of her child? Return her children back to her!"

The more weak and poor a human being is, the more required we are of showing mercy to him. And being gentle with him is what is most incumbent. This is why our Lord has forbidden us from oppressing the orphan. Allah says: "Therefore, treat not the orphan with oppression. And do not repel the beggar."

The Prophet (saws) said: "The person that looks after and supports the widow and the needy one is like the mujaahid (one who makes Jihaad) in the Cause of Allah."

And he (saws) would rub the head of the orphan and say: "I and the guardian of an orphan will be like this in Paradise - and he SAWS gestured with his index and middle finger."

Indeed he (saws) commanded us to take care of the children and the women and the elders. Thus, in his last words to his Companions and his nation, he said: "The prayer and what your right hands possess." "Take good care of the women (i.e. wives)." And he (saws) said: "The best of you is the best to his wives. And I am the best amongst you with my wives."

Mercy is something innate, which Allah has placed into the hearts of (all) His creatures, even the lions - the most dangerous of them - for they are merciful to their children. Yet Allah is more merciful to His creation than a mother is to her child. That is why on the day that He created mercy, He created one hundred parts to it. And He left ninety-nine parts with Him, by which He will show mercy to His servants on the Day of Judgement, and sent down one single part of mercy to earth, which humans and animals share amongst themselves.

The Messenger of Allaah (saws) has condemned the person that is void of any mercy and who doesn't attain a large amount of it. This is why he (saws) condemned the one who breaks family ties. He (saws) said: "Kinship is connected to the Throne (`Arsh). It says: `Whoever severs me, then break (away from) him. And whoever maintains me, then keep connected to him."

And in one narration: "Verily, the kinship will be connected to the Throne of the Most Merciful on the Day of Judgement. It will say: `This is the place for the one who sought refuge in You from the severing (of family ties).' So Allah will say to it: `Will it please you that I connect those who maintained you and that I cut off those who severed you?' And it will say: `I will be pleased (with that), my Lord.'"

And he (saws) condemned the oppressive leaders who do not show mercy to their people, by saying: "The worst leaders are the cruel oppressive ones (al-hutamah)."

And Allah has named Himself Ar-Rahmaan and Ar-Raheem, so he is the Most Merciful of this world and the Hereafter (i.e. Ar-Rahmaan) and the bestower and giver of mercy (i.e. Raheem). This is why He has commanded it in every place and in every situation. The Muslim begins his action by saying Bismillaahir-Rahmaanir-Raheem so that Allah can bless him in his action. So every action that is void of mercy, then there is no blessing in it, nor any good. And the servants of Allah showing mercy towards one another is a cause for Allah sending His mercy down on them.

The Prophet (saws) said: "The Most Merciful shows mercy to those who have mercy on others. Show mercy to those on earth, and the One above the heaven will show mercy to you."

O Allah, have mercy on us above the earth and below the earth and on the Day when our deeds will be presented to us. And cause us to be merciful to one another just as the Companions of Your Prophet (saws) were. And have mercy on our dead ones and put those who have mercy from amongst Your servants in charge over us O Rahmaan O Raheem!


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Anger - How a Muslim Deals With It

Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:

(1) Seeking refuge with Allaah from the Shaytaan:

Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allah be upon him) said, `I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allah from the Shaytaan," what he feels (i.e., his anger) would go away.'" (Reported by al-Bukhaari, al-Fath, 6/337)

The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, `I seek refuge with Allah,' his anger will go away." (Saheeh al-Jaami' al-Sagheer, no. 695)

(2) Keeping silent:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami', 693, 4027).

This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.

(3) Not moving:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."

The narrator of this hadeeth is Abu Dharr (may Allah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami', no. 694).

According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)

Among the benefits of this advice given by the Prophet (peace and blessings of Allah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-'Allaamah al-Khattaabi, may Allah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allah knows best." (Sunan Abi Dawud, with Ma'aalim al-Sunan, 5/141)

(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):

Abu Hurayrah, may Allah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)

According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)

(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hijr attributed it to al-Tabaraani, see al-Fath 4/465):

Remembering what Allah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami', 6518).

Another great reward is described in the Prophet's words: "Whoever controls his anger at the time when he has the means to act upon it, Allah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-'Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).

(6) Knowing the high status and advantages offered to those who control themselves:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al- Jaami', 3859)

Anas reported that the Prophet (peace and blessings of Allah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him
angry." (Reported by al-Bazzaar, and Ibn Hijr said its isnaad is saheeh. Al-Fath, 10/519)

(7) Following the Prophet's example in the case of anger:

The Prophet (peace and blessings of Allah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allah be pleased with him, who said: "I was walking with the Messenger of Allah (peace and blessings of Allah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allah that he had. The Prophet (peace and blessings of Allah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)

Another way in which we can follow the example of the Prophet (peace and blessings of Allah be upon him) is by making our anger for the sake of Allah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in `Aa'ishah's house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allah.

(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):

The righteous (al-muttaqoon) are those praised by Allah in the Qur'aan and by His Messenger (peace and blessings of Allah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allah loves al-muhsinoon (the good-doers)." [Aal `Imraan 3:134]

These are the ones whose good character and beautiful attributes and deeds Allah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]

(9) Listening to reminders:

Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allah when they are reminded, and they will not overstep the mark. Some examples follow:

Ibn `Abbaas (may Allah be pleased with him) reported that a man sought permission to speak to `Umar ibn al-Khattaab (may Allah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." `Umar (may Allah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu'mineen, Allaah said to His Prophet (peace and blessings of Allah be upon him) (interpretation of the meaning): `Show forgiveness, enjoin what is good, and turn away from the foolish' [al- A'raaf 7:199]. This man is one of the foolish." By Allah, `Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allah. (Reported by al-Bukhaari, al-Fath, 4/304).

This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allah be upon him) and one of the Companions said to him, "Seek refuge with Allah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al- Bukhaari, al-Fath, 1/465). We seek refuge with Allah from failure.

(10) Knowing the bad effects of anger:

The negative effects of anger are many; in short they cause damage to one's own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:

`Ilqimah ibn Waa'il reported that his father (may Allah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allah be upon him) when a man came to him leading another man by a rope. He said, `O Messenger of Allah, this man killed my brother.' The Messenger of Allah (peace and blessings of Allah be upon him) asked him, `Did you kill him?' He said, `Yes, I killed him.' He asked, `How did you kill him?' He said, `He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.' . . ." (Reported by Muslim, 1307, edited by al-Baaqi).

Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.

In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allah, come to their senses, restrained their anger and sought refuge with Allah, none of this would have happened. Going against the sharee'ah only results in loss.

The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.

(11) The angry person should think about himself during moments of anger:

If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allah from the Shaytaan and from failure.

Thursday, April 29, 2010


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WOMAN IN ISLAM

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "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, them Qur'an states:

He (God) it is 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 42:1 1

And Allah 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 rest of this article outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.


1. The Spiritual Aspect

The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. 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. You proceed one from another ...(Qur'an 3: 195).

Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).


2. The Social Aspect

a) As a child and an adolescent

Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, 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).

Criticizing 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. Among the sayings of Prophet Muhammad (P.) in this regard are the following:

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. (Ibn Hanbal, No. 1957).

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).

A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).

The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:

"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.

b) As a wife:

The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.

Among the most impressive verses in the Qur'an about marriage is the following.

"And among His signs is this: That 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. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).

According to Islamic Law, women cannot be forced to marry anyone without their consent.

Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).

Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.

The rules for married life in Islam are clear and in harmony with upright human nature. 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 leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.

The Qur'an thus 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 Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:

"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).

Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship.

The Qur'an states:

"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).


Prophet Muhammad. (P) said:

The best of you is the best to his family and I am the best among you to my family.

The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)

Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.

As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.

More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.

When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.

The Qur'an states about such cases:

When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).


c) As a mother:

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 Qur'an 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 Prophet Muhammad (P) asking:

O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).

A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).

"It is the generous (in character) who is good to women, and it is the wicked who insults them."


3. The Economic Aspect

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. 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. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.

With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. 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 employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.

"Unto men (of the family) 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 in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam 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, or any other legal means.

Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.

An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.


4. The Political Aspect

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 (P) himself, (see Qur'an 58: 14 and 60: 10-12).

During the Caliphate of Omar 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 Omar is wrong."

Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.

According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general.

Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.


REFERENCES

The Holy, Qur'an: Translation of verses is heavily based on A. Yusuf Ali's translation.

Allen, E. A., History of Civilization, General Publishing House, Cincinnati, Ohio, 1889, Vol. 3.

Al Siba'i, Mustafa, Al-Alar'ah Baynal Fiqh Walqanoon (in Arabic), 2nd. ea., Al-Maktabah Al-Arabiah, Halab, Syria, 1966.

El-Khouli, Al-Bahiy, "Min Usus Kadiat Al-Mara'ah" (in Arabic), A 1- Waay A l-lslami, Ministry of Walcf, Kuwait, Vol.3 (No. 27), June 9, 1967, p.17.


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Hardships Benefits the Believer

Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvement in the worldly life. For a believer, on the other hand, they are instances of rest and remembrance, tests that promise great rewards, and indications of atonement and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgiveness and elevated rank ( in Jannah ). The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgiveness and benevolence.

Expiations of Sins

Abu Hurayrah (RA) reported that the Prophet said: " Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah (S) burdened with no sins. " [Tirmithee]

Sign of Allah's Love

Abu Hurayrah (RA) reported that the Prophet (SAW) said: " Whenever Allah wills good for a person, He subjects him to adversity" [Bukharee and others]

Sign of Eeman

Abu Hurayrah (RA) and Ka'b Bin Maalik (RA) reported that the Prophet (SAW) said: " The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake - until it is uprooted all at once." [Bukharee and Muslim]

Sign of Righteousness

The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa'd (RA) reported that the Prophet (SAW) said: " The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his deen (faith). If his deen is firm his affliction is hard, and if his deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins. " [Ahmad, Tirmithee]

Early Punishment

Anas (RA) reported that the Prophet (SAW) said: " When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection." [Tirmithee]

Multiplication of Rewards

Anas (RA) reported that the Prophet (SAW) said: " The amount of reward is in accordance with the amount of suffering. When Allah (SWT) loves some people, He tries them (with affliction). He who then is content (with Allah's decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah's decree) will attain the anger (of Allah)." [Tirmithee]

Rewards for Sickness

One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah (SWT) tests His 'ibaad (servants), giving them a
chance to acquire rewards, as was explained above, as is further emphasized below.

Removal of Sins and Elevation in Ranks

Abu Hurayrah (RA) reported that the Prophet (SAW) said: " Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves." [Bukharee and Muslim]

Abu Sa'eed al-Khudree (RA) reported that the Prophet (SAW) said: "A Muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression - even if pricked by a thorn, but Allah expiates his sins because of that. " [Bukharee and Muslim]

Abu Sa'eed al-Khudree (RA) said, " I was with Salmaan (RA) when he visited a sick man in Kindah ( in Persia ), and he said to him: " Expect good because Allah (SWT) makes a believers sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose - it does not understand why it was tied nor why it was freed." [Bukharee]

Aishah (RA) narrated that once some pain afflicted the Prophet (SAW) causing him to suffer and turn about in his bed. she said: "Had one of us done this, you would have blamed him." He (SAW) replied: " An ailment is intensified for the righteous. whenever a believer is afflicted by a hardship, whether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank (in Jannah). " [Ahmad]

Retaining Rewards for Deeds Before Sickness

Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer, fasting, helping Muslims etc) that he used to do when he was well. But Allah out of His great mercy, continues to record for him the good deeds that he was forced to stop because of his sickness. Abu Moosa Al-Ash'aree narrated that the Prophet (SAW) said: " For a traveling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well." [Bukharee]

'Abdullah Bin 'Amr reported that the Prophet said: "No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well." [Bukharee] Anas (RA) reported that the Prophet (SAW) said: " No Muslims body is afflicted by Allah, but He will record (his deeds) foe him in accordance with what he used to do when he was well - as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He washes him (from sins)." [Bukharee]

'Uqbah Bin 'Aamir reported that the Prophet (SAW) said: "Each days deeds are sealed with it. thus, when a believer gets sick, the angels say, " Our lord! Your servant such and such, You have restrained him (from doing good this day)." And the lord replies, " Seal his day in accordance with his (usual) deeds, until he is cured or dies". [Ahmad]

Reason for the Reward

'Atta Bin Rabaah reported that Ibn 'Abbaas (RA) told him, "Do you want to see a woman from the people of Jannah (paradise)?" He said "Yes". He said: " It is this black woman. She came to the Prophet (SAW) saying, " I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me." He (SAW) said: " If you wish, be patient and you will attain Jannah; or if you wish, I will ask Allah to cure you." She replied, " I will be patient ! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed." and he (SAW) did." [Bukharee and Muslim]

The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. the correct opinion is that if he is patient and submits to Allah's will, as in the above hadeeth, he would be rewarded for both the submission and the sickness, otherwise, he would not be rewarded at all; because he resented Allah's decree. This is what should be understood from Ibn hajar al-'Asqalaanees words: "The authentic hadeeths are clear in that the rewards are recorded once affliction strikes a Muslim. As for patience and acceptance, they are virtues for which a person may get additional rewards over those for the affliction." 'Abdullah Bin 'Amr reported that the Prophet (SAW) said: "If a Muslim is pricked by (as little as) a thorn in the worldly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgement."[Bukharee]

Tuesday, April 27, 2010


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ASSALAMUALAIKUM WARAHMATULLAHI WABARAKATUH

All Praise is due to Allah SWT Lord of the Worlds and Prayers and Peace upon His Final Messenger Muhammad s.a.w. To proceed : This is Sadir Shaikh a Software Engineer from india and this is my first blog, Insha Allah the purpose of this blog will be to share knowledge about islam. Insha Allah with our knowledge we will try to make this blog a place where we can learn things about islam in a right way. I encourage u to contribute to this blog by giving your valuable comments on articles posted and in the process Insha Allah we will update our knowledge or learn many things in the light of Quran and Hadith and insha allah implement them for the betterment of our life on this earth and hereafter.