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The Political Aspect

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4. The Political Aspect

Any fair investigation of the teachings of Islam o~ 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. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
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.

IV. CONCLUSION

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Qur'an set forth the Islamic teachings. In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims.
Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.
Even with such deviations three facts are worth mentioning:
1. The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.)
2. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law.
3. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.
It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especial!; during the two world wars, and due to the escalation of technological change.
In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.
If this indicates anything, it would demonstrate the divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and all-knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

The Social Aspect

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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.

WOMAN IN ISLAM

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III. 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 paper 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).
Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed. In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.

HISTORICAL PERSPECTIVES

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II. HISTORICAL PERSPECTIVES

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.

Women in Ancient Civilization

Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband." In Athens, women were not better off than either the Indian or the Roman women.
"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."

In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law." In his essay The Subjection of Women, John Stuart Mill wrote:
We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.
Before moving on to the Qur'anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only .... "

The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:
Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.

INTRODUCTION

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I. INTRODUCTION

The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).
The Qur'an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?

The Status of Women in Islam

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The Status of Women in Islam

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The Status of Women In Islam.
Compiled By TurnToIslam.Com

Islam is the message that Allah sent to all mankind through his Prophets. The Message of Islam has always been to worship Allah alone without associating any partners with him and to follow the Messengers that he, the most High, sent to mankind.

The Last and final Messenger was Muhammad And it is his example and guidance that Muslims must seek to emulate and act upon. Islam is perfect, and there is no need for it to ever be changed or "Modernised". For It is a religion of ease and moderation. Infact, those Muslims who do not act according to the true sources of Islam are the ones who are "backwards". Advancement for mankind is through the pure Islam.

Therefore there is absolutely no need for people to differentiate and use the terms "Moderate" or "Fundamentalist" Islam. Islam is one, the fundamentals of Islam should be based upon the true sources of Islam, i.e. the Quran and the Sunnah (way of the Prophet). If the latter is done, then the Muslim's life will be the one full of light, understanding, compassion and ease.

THere will be some "Muslims" who do not respect women, or who are criminals and do bad. Just as there will be some countries which call themselves "Islamic" and call for women to be stopped from going to school and getting education etc. None of these people are following Islam properly. They are ignorant to the true teachings of Islam. Any person who has a fair and just mind, can understand that there are good and bad people in all societies. Islam is not at fault, but those people who do not follow it properly.

You can not simply generalise and make wide sweeping statements against Muslims or Islam based upon the actions of a very few people.

There are ignorant and bad people in all walks of life. Alcohol and Drug abuse, high levels of rape, guncrime, child abuse and the beating of women is something of a huge problem in the US and other Western countries. Take for example the following Statistics:

Every 9 seconds in the United States a woman is assaulted and beaten.

Between 1979 and 2001, gunfire killed 90,000 children and teens in America. (Children's Defense Fund and National Center for Health Statistics)

Nearly one-third of American women (31 percent) report being physically or sexually abused by a husband or boyfriend at some point in their lives, according to a 1998 Commonwealth Fund survey. (The Commonwealth Fund, Health Concerns Across a Woman’s Lifespan: 1998 Survey of Women’s Health, May 1999)

One in five (21 percent) women reported she had been raped or physically or sexually assaulted in her lifetime.

In a national survey of more than 6,000 American families, 50 percent of the men who frequently assaulted their wives also frequently abused their children

So, the purpose of these statistics is to stop those who keep hurling abuse at Islam and Muslims from being so superficient and ignorant. To realise that their hate towards Muslims is indeed uncalled, unjustified and it is really they who are the intolerant ones.

Islam clearly states that it is unlawful and sinful to use any violence against people. Infact, even shouting and using profanities is also a large sin. Islam provides guidelines for Muslims so they achieve great respect and love in the family. A true Muslim would know the high status that women have in society, as well as the high emphasis on maintaining a warm and loving family atmosphere in the home.

One must recognise the difference to the true ISlamic teachings and those of certain cultures which have incorrect and bad attitudes towards women.

Islam emphasises women's rights and the whole "Islamic" culture is one of ease, understanding and love in family life.

The Prophet said: "I urge you to treat women well" - Sahih Al bukhari

Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward. For example, the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together. Narrated by Muslim, 2631.

The Status of Women in Islam

By Jamal A. Badawi

CONTENTS

PREFACE
INTRODUCTION
HISTORICAL PERSPECTIVES
Women in Ancient Civilization
WOMEN IN ISLAM
1. The Spiritual Aspect
2. The Social Aspect
(a) As a Child and Adolescent
(b) As a Wife
(c) As a Mother
3. The Economic Aspect
4. The political Aspect
CONCLUSION
BIBLIOGRAPHY

PREFACE
Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis. Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one's prosperity, position, intelligence, physical strength nor beauty, but only one's Allah-consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam's position on important issues in a clear way.

What is a Mahram in Islam?

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What is a Mahram in Islam?

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Any man with whom a woman has a relationship (of blood or fosterage) that precludes marriage, is considered a Mahram to her.

Women who a man is mahram to, include his mother, grandmother, daughter, granddaughter, sister, aunt, grandaunt, niece, grandniece, his father's wife, his wife's daughter, his mother-in-law, his foster mother (the one who nursed him), foster sisters, and any foster relatives that are similar to the above mentioned blood relatives as the Prophet (SAW) said, "What is forbidden by reason of kindship is forbidden by reason of suckling." (Al-Bukhari)

Men are considered Mahram to these women because Allah (SWT) mentioned them in the Holy Qur'an: "And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step-daughters under your guardianship, born of your wives to whom you have go in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful." (An-Nisa 4:22-23)

All the man's female relatives mentioned in these two verses are considered he is considered Mahram to, because it is unlawful (haram) for him to marry them, except the wife's sister mentioned last, who he is not a Mahram to, because he can marry her if he divorces her sister, or if she dies. Reciprocally, if a woman is a Mahram to a man, such as her brother, her father, her uncle, etc. then he is a Mahram to her. All other relatives he can not be a mahram to and as they fall under the category of strangers to him, except one's wife or husband who are allowed

Istikharah

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Istikharah

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Asalaamu Alaykum Wa Rahmatullahi Wa Barakatahu

Here is the correct way to do Istikharah.....

This should help you brother Aziz_morocco and others

Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]

The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikharah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him.

To make the prayer of Istikharah (say: iss-teh-KHAR-uh), one should pray two non-fard (non-obligatory) rakat (units) of prayer, even if they are of the regular sunnah prayers or a prayer for entering the mosque, and so on, during any time of the day or night.

One should recite in them whatever one wishes of the Qur'an, after reciting al-Fatihah. Then one should praise Allah and invoke blessings upon the Prophet, peace be upon him.

"Allahumma inni astakhiruka bi'ilmika. wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azimfa-innaka taqdiru wala aqdiru, wa ta'lamu wala a ' lamu, wa anta 'allamu-l-ghuyub.

Allahumma, in kunta ta' lamu anna hadhaI-amra khairun lifi dini wa ma'ashi wa aqibati amri (or 'ajili amri wa'ajilihi) f aqdirhu li wa yas-sirhu li thumma barik li fihi, wa in kunta ta'llamu anna hadha-l-amra sharrun lifi dini wa ma'ashi wa-aqibati amri (orfi'ajili amri wa ajilihi) fasrifhu anni was-rifni'anhu.

Wa aqdir li al-khaira haithu kana thumma ardini bihi"

(O Allah ! I ask guidance from Your knowledge, and Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this thing is good for my din and my subsistence and for my Hereafter - (or say, If it is better for my present and later needs) - then ordain it for me and make it easy for me to obtain, and then bless me in it. If You know that this thing is harmful to me in my din and subsistence and in the Hereafter--(or say, If it is worse for my present and later needs)--then keep it away from me, and keep me away from it. And ordain for me whatever is good for me, and make me satisfied with it)."'

The Prophet, may peace be upon him, added that then the person should mention his need."

There is nothing authentic concerning anything specific that is to be recited in the prayer nor is there any authentic report concerning how many times one should repeat it.

An-Nawawi holds that "after making istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, for otherwise he is not leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely abandon what one desired oneself."

wasalam

The Quest for Love & Mercy

2011-10-05T03:53:00.000-07:00

Marriage: The Quest for Love & Mercy

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As-salaamu'Alaykum wa'Rahmatullaahi wa'Barakatuh,

This thread will be comprehensive in relation to marriage. It is taken from 'The Quest of Love and Mercy" by Muhammad al-Jibaly. It is very simple and an excellent read, more importantly it is according to the Qur'aan and Sunnah. I will update consistently and should be completed soon, Insha'Allaah.

It will provide advice for the qualities to look for in a spouse, issue of courting, things to avoid, the marriage contract, the Wali, the Mahr (dowry) and the Walimah. I know it does not include matters relating to intimacy; such information is more suitable in the private brother/sister areas.

Importantly, please remember this website is not a matrimonial website rather this should provide us all with answers to questions in relation to marriage. If you are seeking marriage it is advisable to talk with your family, good (emphasis) friends and/or the Imam at the Masjid.

I will also include an advice from Shaykh Saalih al-Fawzaan (in relation to marriage) at the end and a few beneficial question and answers.

Is the Satanic Verses Story True?.Is the Satanic Verses Story True?

2011-10-04T00:39:00.000-07:00

Is the Satanic Verses Story True?.Is the Satanic Verses Story True?

by Shaykh Gibril F. Haddad

1. Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol. 1 said:

[p. 205] Muhammad ibn `Umar(*) narrated to us:

(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said:

(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd Allâh ibn Hantab who said:-

[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." Al-Bukhari and Abu Hatim al-Razi said: "Discarded." Ibn `Adi said: "His narrations are not retained, and their bane comes from him." Ibn al-Madini said: "He forges hadiths." Al-Dhahabi said: "Consensus has settled over his debility." Mizan al-I`tidal (3:662-666 #7993).]

Allâh's Messenger - Allâh bless and greet him - saw rejection coming from his people, so he sat in isolation, wishing to himself: Would that nothing is revealed to me that would drive them away from me. Thereafter Allâh's Messenger - Allâh bless and greet him - approached his people again and made overtures to them, and they responded to him. One day he sat with them in one of the usual public gatherings around the Ka`ba and he recited to them "By the Star when it setteth" (Sura 53, al-Najm). When he reached the words:

19. Have ye thought upon Al Lat and Al Uzza?

20. And Manat, the third, the other?

the devil interjected two phrases (kalimatayn) upon his tongue:

"Those are the elevated cranes: truly their intercession is dearly hoped!"

Allâh's Messenger spoke these two phrases then went on to finish the entire Sura, then he prostrated and all those in attendance prostrated. Al-Walid ibn al-Mughira took a handful of earth and [applying it to his forehead] prostrated on it, for he was an aged old man who could not prostrate. It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this.... and some say both did it.

They [the Quraysh] were elated at what Allâh's Messenger - Allâh bless and greet him - had spoken, saying: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if you give them their share, we are with you." This statement of theirs bore heavily on the Prophet - Allâh bless and greet him - and he withdrew to his house. When evening came, Gibril came to him and rehearsed the Sura with him, whereupon Gibril said: "Did I bring you those two phrases (al-kalimatayn)?" Allâh's Messenger said: "Have I said on Allâh's part something He never said?" Whereupon Allâh revealed to him [p. 206] the verse: {And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.} (17:73)

2. Imam al-Baghawi (d. 510) said in his commentary of the Qur'ân entitled Lubab al-Ta'wil fi Ma`alim al-Tanzil (Dar al-Fikr ed. vol. 3) concerning the story of the cranes (qissat al-gharaaneeq):

[p. 293] Ibn `Abbas, Muhammad ibn Ka`b al-Qurazi and others of the commentators of Qur'ân said that when the Prophet - Allâh bless and greet him - saw the turning away of his people from him and it bore heavily on him to see the distance grow between them and what he brought them on Allâh's part, he desired in his soul (tamanna fi nafsihi) that there come from Allâh something that would bridge the gap between him and his people, for he was deeply concerned that they should have faith. As he was in a gathering of the Quraysh one day, Allâh revealed Sura al-Najm (53), whereupon Allâh's Messenger - Allâh bless and greet him -- began to recite it, until he reached His saying:

19. Have ye thought upon Al Lat and Al Uzza?

20. And Manat, the third, the other?

whereupon the devil interjected upon his tongue (alqa al-shaytan `ala lisanihi) in connection with that of which he spoke to himself and was hoping for:

"Those are the elevated cranes: truly their intercession is dearly hoped!"

When the Quraysh heard this, they rejoiced greatly. Allâh's Messenger proceeded with his recitation until the end of the Sura, at which point he prostrated, and the Muslims prostrated with him as well as all those of the pagans that were in the mosque. There remained no-one in the mosque, neither believer nor non-believer, except he prostrated, but for al-Walid ibn al-Mughira and Abu Uhayha Sa`id ibn al-`As who took a handful of earth and applied it to their foreheads, prostrating on it, for they were aged old men who could not prostrate. Then the Quraysh dispersed in elation at the way they had heard their gods mentioned, saying: "Muhammad has mentioned our gods in the best way possible." They also said: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if Muhammad gives them their share, we are with him." When evening came, Gibril came to Allâh's Messenger - Allâh bless and greet him - and said: "O Muhammad! What have you done? You have recited to the people something which I never brought you from Allâh Exalted and Almighty." Hearing this, the Prophet - Allâh bless and greet him - was deeply grieved and feared much from Allâh . So Allâh revealed to him the following verse in which he consoled him , as He was ever merciful towards him:

{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52)

Meanwhile those of the Prophet's Companions who were in Abyssynia heard the news of the prostration of the Quraysh and the rumor that the Quraysh and the Meccans had accepted Islam, so most of them returned to their kindred. But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false. So no-one actually entered Mecca except under protection or stealthily. When the above verse was revealed, the Quraysh said: "Muhammad regrets his words about the status of our gods before Allâh and has now changed them." The two phrases that the devil had interjected upon the tongue of Allâh's Messenger - Allâh bless and greet him - by then were in the mouth of every idolater, and their hostility increased in intensity against those who had accepted Islam.

3. Al-Tabari (d. 310) said in his commentary entitled Jami` al-Bayan fi Tafsir al-Qur'ân (30 vols.) Beirut: Dar al-Fikr, 1405/1985, reprint of the Bulaq 1322-1330/1904-1911 ed. vol. 17:

[p. 186] The sayings concerning the interpretation of the verse:

{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):

It was said that the reason for which this verse was revealed upon the Messenger of Allâh - Allâh bless and greet him - is that the devil had interjected upon the Prophet's tongue - Allâh bless and greet him - during some of his recitation of the Qur'ân as it had been revealed to him by Allâh, something which Allâh had not revealed. Then this bore heavily on Allâh's Messenger - Allâh bless and greet him - who became despondent, whereupon Allâh Almighty comforted him by revealing to him the above....

[Then al-Tabari proceeds to narrate reports to that effect, all of them weak, but the collective weight of which suggests authenticity as stated by Ibn Hajar in Fath al-Bari (see below).]

[p. 190] The gist of the interpretation of the verse is: "We never sent before you any Messenger nor Prophet except that, when he uttered Allâh's Book in recitation, or discoursed and spoke, the devil interjected something into what he uttered of Allâh's Book in recitation or into his discourse and speech, {But Allâh abolishes that which the devil interjects}, i.e. He removes whatever suggestion the devil interjects upon the Prophet's tongue and nullifies it."

[Al-Tabari goes on to state that the verses that follow make explicit the fact that the reason for this incident was to test the belief of those who harbored a disease in their hearts and increase the belief of those who were rightly-guided - and this test continues until our time:

22:53 {That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened. Lo! the evil-doers are in open schism.}

22:54 {And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allâh verily is guiding those who believe unto a right path.}

22:55 {And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.}

22:56 {The Sovereignty on that day will be Allâh's. He will judge between them. Then those who believed and did good works will be in Gardens of Delight,}

22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}]

4. Al-Jassas (d. 370), Ahkam al-Qur'ân (5 vols.), ed. Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse:

{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):

It was narrated from Ibn `Abbas, Sa`id ibn Jubayr, al-Dahhak, Muhammad ibn Ka`b, and Muhammad ibn Qays that the circumstance of revelation fof this verse was that when the Prophet - Allâh bless and greet him recited {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} (53:19-20), the devil interjected (alqa) into his recitation: "Those are the elevated cranes: truly their intercession is dearly hoped!"

There is difference of opinion over the meaning of "the devil interjected." Some said that when the Prophet - Allâh bless and greet him - recited this sura and mentioned in it the idols, the pagans knew that he would vilify them and so one of them said, at the time the Prophet - Allâh bless and greet him - reached the words {Have ye thought upon} etc. "Those are," etc. in full presence of the multitude of the Quraysh in the holy Mosque. At that time the generality of the pagans who were far back said: "Muhammad just praised our divinities!" and they conjectured that this was part of his recitation. Thereafter, Allâh declared this claim of theirs false, and showed that the Prophet - Allâh bless and greet him - never recited it in the first place, but that it was only recited by one of the pagans. Allâh named that person "Satan" because he was one of the devils of humankind... "shaytan" being a name for every obdurate rebel among jinn and humankind. It was also said that it is possible that he was one of the devils of the jinn.

5. Al-Tha`alibi's (d. 876) al-Jawahir al-Hisan fi Tafsir al-Qur'ân (4 vols.), Beirut: Mu'assasa al-A`lami li al-Matbu`at, 1970?, Reprint of the original 1323/1905 Algerian edition, 3:84:

Al-Qadi `Iyad said [in al-Shifa]: "Suffice it for you that this narration was not documented by any of the scholars of sound hadith, nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. The only ones to be interested in it are the type of commentators and historians who are interested in every strange matter, blindly compiling from the books everything their hands fall upon, whether it is sound or feeble." Qadi Abu Bakr told the truth.

6. Abu al-Su`ud's (d. 951) Irshad al-`Aql al-Salim ila Mazaya al-Qur'ân al-Karim (9 vols.), Dar Ihya' al-Turath al-`Arabi, 6:113:

Concerning the verse:

{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):

It was said that he [the Prophet - Allâh bless and greet him] hoped, because of his yearning that his people should have faith, that there be revealed to him something that would bring them nearer to him, and he persisted in this until he was among them and Sura al-Najm was revealed; whereupon he began to recite it, and when he reached {And Manat, the third, the other}, the devil whispered to him with the result that his tongue tripped in inattention and he said "Those are the elevated cranes: truly their intercession is dearly hoped!" Whereupon the pagans rejoiced and joined him in prostration when he prostrated at the end of the Sura, and there remained none in the Mosque - whether believer or pagan - except they all prostrated. After this, Gibril - upon him peace - warned him of the mistake, then Allâh the Exalted rebuked him with this verse. This account is rejected by the scholars of verification.

7. Ibn Hajar in Fath al-Bari, 1959 ed. vol. 8:

[p. 439] All the paths of this hadith are either weak or cut off, except for that of Sa`id ibn Jubayr... However, the profusion of the chains show that the story has a basis, furthermore, there are two other "mursal" chains whose narrators are those of Bukhari and Muslim. The first one is that narrated by al-Tabari through Yunus ibn Yazid from Ibn Shihab [al-Zuhri]: "Abu Bakr ibn `Abd al-Rahman ibn al-Harith ibn Hisham narrated to me," etc. The second is what al-Tabari also narrated through al-Mu`tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Abu al-`Aliya.... Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all.... When the paths of a hadith are many and distinct, it shows that the report has a basis.... So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Sahihs but for the fact that they are 'mursal'. These constitute proof for both those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains.

This said, it is required to interpret the incident and address what appears to be reprehensible, namely the statement "the devil interjected upon the Prophet's tongue - Allâh bless and greet him - the words 'Those are the elevated cranes: truly their intercession is dearly hoped.'" Such a thing is precluded from being accepted in literal terms for it is impossible for the Prophet - Allâh bless and greet him - to add something to the Qur'ân that does not belong to it whether deliberately (`amdan) or erroneously (sahwan). ...

[p. 440] Al-Qadi `Iyad did well when he said: "It is possible the Prophet - Allâh bless and greet him - was mentioning the belief of the pagans by way of derision, noting that at that time it was permitted to speak in the midst of prayer. To this position leaned Ibn al-Baqillani. It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} the pagans feared lest he would add something to mock their gods, so they hastened to interject and jeer so as to cover up what was coming next, as was their habit stated in the verse {Those who disbelieve say: Heed not this Quran, and drown the hearing of it; haply ye may conquer} (41:26). This act on their part was attributed to the devil as it was he that inspired it to them. Or, what was meant by the devil was the devil of humankind.... It was also said that the Prophet - Allâh bless and greet him used to recite the Qur'ân slowly, so that the devil lay in wait for one of the pauses and uttered the words in question with the same timbre of voice. Those that were near him heard it as if coming from the Prophet - Allâh bless and greet him - and attributed it to him. This is the best of all interpretations."

Ibn al-`Arabi also approved of the latter interpretation, saying: "This verse [{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of his amaniyya (="that which he recited thereof")} (22:52)] is an explicit proof-text, in our school, to the innocence of the Prophet - Allâh bless and greet him - of what was imputed to him. The meaning of 'amaniyya' in the verse being: 'recitation'. Allâh Almighty therefore informed us in this verse that His way with His Messengers is that when they say something, Satan adds something to it on his part. This is an explicit proof-text that it is Satan that conveys this statement inside the Prophet's words - Allâh bless and greet him - and it is not the latter that says it. A precedent for this view was given by al-Tabari, in keeping with his high erudition, vast learning, and perspicuous analysis, and he declared it the correct interpretation, and settled on it."

There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic:

1- Nasb al-Majaniq li-Nasf Qissat al-Gharaniq ("The Hoisting of Catapults for the Destruction of the Story of the Cranes") by M. Nasir al-Albani, 3rd ed. 1996.

2- Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya ("The Cranes: A Story Interpolated into the Prophetic Sira") by Albani's student Salih Ahmad al-Shami, 1st ed. 1998.

The first work argues for the invalidity of the story from the viewpoint of isnad, a weak argument as shown in the preceding discussion.

The second work argues for the invalidity of the story from the viewpoint of chronology, a strong and conclusive argument from the face of it, making the following points:

- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra.

- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal.

- How then could the revelation of Surat al-Najm and the subsequent events - prompting the rumors of mass conversion in Mecca - that all took place in the tenth year, be a cause for the return of the Abyssinian Emigrants in the fifth?

- The true reason for the return of the Muslims from the first Abyssinian Emigration was alienation and difficult conditions as spoken by Asma' bint `Umays in the narration of al-Bukhari in his Sahih: "Asma' bint `Umays went in to see Hafsa the wife of Rasulullah Sallallahu `alayhi wa Alihi wa Sallam, and she was one of those who had emigrated to the Negus. Whereupon `Umar came in to see Hafsa while Asma' was with her. He asked who she was and Hafsa told him. `Umar said: She is the Abyssinian? The one from accross the sea? Asma' said yes. `Umar said: We all [emigrants to Madina] made Hijra before you all [emigrants to Abyssinia], so we are more entitled to the Messenger of Allâh than you - Allâh bless and greet him. She became angry and said: Not at all, by Allâh! You were with the Messenger of Allâh - Allâh bless and greet him - at a time he fed your hungry ones and admonished your ignorant ones, while we were in the abode of alienation and detestation (dar al-bu`ada' wa al-bughada') in Abyssinia, all for the sake of Allâh and for the sake of Rasulullah! And, by Allâh, I shall not eat one morsel of food nor drink one drop of water until I mention what you said to Rasulullah! And how much did we suffer, and how we lived in fear! But I shall mention this to the Prophet! etc."

- All the above does not preclude the fact that the Meccan unbelievers did prostrate upon hearing Sura al-Najm exactly as it was revealed, due to its majesty and the fear caused in them by the invocation of punishment pronounced towards its end. One needs only to imagine them gathered together with the Muslims before the Ka`ba as the Prophet - Allâh bless and greet him - himself recited this newly-revealed Sura to them from beginning to end. Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers. For example, `Utba ibn Rabi`a's reaction when he heard the verse {If they turn away, tell them I have warned you of a destruction similar to that of `Ad and Thamud} (Fussilat 13). Upon hearing this `Utba placed his hand on the mouth of the Prophet - Allâh bless and greet him - so that the threat of punishment would be averted. And when Khubayb ibn `Adi pronounced a similar threat, Abu Sufyan lied down on the ground together with his son Mu`awiya to deflect its harm.

Al-Shami also makes note of the book "Hadha al-Habib" by the late Abu Bakr al-Jaza'iri in which the author advocates the position that the story did take place and that the Prophet - Allâh bless and greet him - was in fact mislead. This is the same man who used to sit in the Haram of Madina attacking the Awliya and Sufis, and who wrote that the father and mother of the Prophet - Allâh bless and greet him - are in Hellfire. He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz ("A Heedless Admonisher").

The late al-Sayyid `Abd Allâh Siraj al-Din al-Halabi (died this March 2002 rahimatullah) also has a long, extremely detailed treatment of the story of the cranes in his masterful book Hady al-Qur'ân al-Karim ila al-Hujjati wal-Burhan, 2nd edition, 1994, p. 155-182. He too concludes that it is a forgery.

Wa Allâhu ta`ala a`lam. Blessings and salutations of Allâh on the Prophet, his Family, and all his Companions. Praise belongs to Allâh, Lord of the Worlds.

Prophetic Guidance Regarding the Excellence of Reciting the Qur'an

2011-10-04T00:37:00.000-07:00

Prophetic Guidance Regarding the Excellence of Reciting the Qur'an

by Imam Nawawi
Translated by Ustadha Ayesha Bewley

From Imam Nawawi's Gardens of the Righteous

180. On the Excellence of reciting the Qur'an

991. Abu Umama said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Recite the Qur'an. It will appear on the Day of Rising as an intercessor for its people.'" [Muslim]

992. an-Nawwas ibn Sam'an said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'On the Day of Rising the Qur'an will be brought with the people who used to act by it in this world, preceded by Surat al-Baqara (2) and Ali 'Imran (3), arguing on behalf of those who knew them.'" [Muslim]

993. 'Uthman reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The best of you is the one who learns the Qur'an and teaches it." [al-Bukhari]

994. 'A'isha reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who recites the Qur'an and is fluent in it, is with the noble pious angels. Someone who recites the Qur'an and stammers in it has two rewards as it is difficult for him." [Agreed upon]

995. Abu Musa al-Ash'ari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The metaphor of a believer who recites the Qur'an is that of a citron - its scent is fragrant and its taste is good. The metaphor of a believer who does not recite the Qur'an is that of a date - it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil - its scent is fragrant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth - it has no scent and its taste is bitter." [Agreed upon]

996. 'Umar ibn al-Khattab reported that the Prophet, may Allah bless him and grant him peace, said, "By this Book Allah elevates some people and abases others." [Muslim]

997. Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "You can only have envy for two things: for a man to whom Allah has given the Qur'an and he gets up and recites it throughout the night, and for a man to whom Allah has given wealth and he spends it throughout the night and the day." [Agreed upon]

998. Al-Bara' ibn 'Azib said, "A man was reciting Surat al-Kahf (18) and he had a horse with him tethered by two ropes. Then a cloud came over him and began to draw near and his horse began to shy away from it. In the morning he went to the Prophet, may Allah bless him and grant him peace, and mentioned that to him and he said, 'That was the Sakina which descended on account of the Qur'an.'" [Agreed upon]

999. Ibn Mas'ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever recites a letter of the Book of Allah earns a good deed, and each good deed is worth ten like it. I do not say that 'Alif-lam-mim' is one letter, but that alif is a letter, lam is a letter, mim is a letter." [at-Tirmidhi]

1000. Ibn 'Abbas stated that the Messenger of Allah, may Allah bless him and grant him peace, said, "A person who has nothing of the Qur'an inside him is like a ruined house." [at-Tirmidhi]

1001. 'Abdullah ibn 'Amr ibn al-'As reported that the Prophet, may Allah bless him and grant him peace, said, "It will be said to those who know the Qur'an, 'Recite and ascend. Recite slowly as you did in the world below. Your station will be at the last verse you recite.'" [Abu Dawud and at-Tirmidhi]

A Blind Woman Sees The Light

2011-10-04T00:35:00.000-07:00

A Blind Woman Sees The Light
Disclaimer: This convert story has been published on ChallengeYourSoul.com as is, without being edited. It may promote views & ideas not supported by ChallengeYourSoul.com and/or which are not Islamically correct.
The name I am called by my Christian parents is Bobbie Evans, but the name I am known by in the Muslim community is Khadija Evans. This is the story of how my husband and I came to embrace Islam.
I can remember standing in the kitchen of the house I lived in when I was just seven or eight years old and looking towards the door that went outside. I prayed to a god whom I wasn’t sure existed and I begged Him to show himself to me if He was really there. Nothing happened.

I can remember being nine or ten years old and writing a letter to God and hiding it in the heat register in my bedroom, thinking God, if He existed, would come and retrieve it and answer my prayers. But the next day, the letter was still there.

I had always had a hard time accepting the existence of God, and of understanding the beliefs taught in Christian churches. Even though my parents weren’t very religious, and rarely went to church, they thought it was best that my two brothers and I go. We were allowed to choose our religion when we very young. I think I was about six or seven, and my brothers were one and two years older then I. I chose a Methodist church for no other reason then it was a few blocks away from our house, and my brothers chose a Lutheran church because it was also close, and I hadn’t chosen it.

I went to the church until I was thirteen years old. I was baptized and confirmed there when I was 11. I went along with the baptism and confirmation because all children who were 11 received confirmation, and if they hadn’t already been baptized, that was done at the same time. Even then I knew that doubts about God and Christian teachings were things best kept to myself.

When I was 13 my family moved to another town with no churches within walking distance, and my parents weren’t eager to get up early and drive us kids to church, and so our religious training stopped until I was 15 and my mom suddenly found religion. She began attending an Assembly of God church, occasionally dragging my dad along. I went willingly. I had already begun a search for God that wouldn’t end until I was 42 years old. I remember being “born again”. Caught up in the fervor of the hell and damnation that the minister preached at the Assembly of God church. I became “high on religion” thinking I had finally found “Him.” Little did I know, but the high would be short lived, as I again began to have doubts and unanswered questions. When I was 17 I met the daughter of an assistant Baptist minister and began going to their church. I had been sexually abused by my dad from the time I was at least six years old and I told the assistant minister about it. He arranged with my parents to let me live with him and his family in a type of “private foster care.” My dad paid him $100 a week. My parents also attended the church for a brief time, until the minister announced on the pulpit that my dad was a child molester. Before that though, my mom, dad and I were each baptized at the church.

One day after spending the day with my parents I returned to my foster home only to find the house empty. Cleaned out. Not a stick of furniture. We found out that the minister had been caught embezzling from the church and he and his family had left town in a hurry. I returned to my parents home and the abuse.

As a result of that incident what little faith I had in God was totally lost and I became an atheist. For the next 25 years I would fluctuate between believing, wanting to believe, and Agnosticism, and Atheism.

When I was twenty-six, I went to three months of Rights of Initiation for Catholic Adults and then was baptized and confirmed in the Roman Catholic Church. I had been allowed to by-pass the full year of classes because I hadn’t called the church to inquire about converting until three months before the Easter Vigil Mass when confirmation for adults was held.

I had entered the Catholic religion with the same philosophy that I had once heard Alcoholics Anonymous has, “Bring your body, your mind will follow.” I didn’t really believe in God, or in the core teachings of the Catholic Church, but I wanted so badly to believe in a power higher then myself, that I went faithfully to mass seven days a week, hoping that somehow I would start to believe. But after several months, I began to realize that it wasn’t going to happen, and my mass attendance became a once a week thing, then once a month, until when I was thirteen and met the man who today is my husband and who wasn’t Catholic, I stopped attending mass altogether.

I had never told anyone, before my husband, that I didn’t believe in God. I don’t think he took me seriously at first. I don’t think he had ever known an Atheist.

My husband is 29 years older then me. We’ve had a wonderful marriage for these last 10 years. When we first met, I still desperately wanted to believe, and kept making him promise me that “When you get to Heaven” he would ask God to give me the strength to believe, and he if at all possible, he would give me a sign, one that I couldn’t chalk up to my imagination, so I would know there really was a god. He always promised me he would. We were living in rural Alabama when I was 32 years old. I developed ulcerations on both corneas and when they healed, I was legally blind. Because of damage from infection that had been done to the tissue that donated corneas would have to adhere to, I couldn’t find an eye surgeon who believed that transplanted corneas wouldn’t be rejected.

I was still searching for God. I was searching for hope of something better then what this world had to offer. Some kind of evidence of the chance for existence after death. Some way to achieve it. I listened to Christian programs on the Trinity Broadcasting Network, even though I couldn’t find any ministers on the station who’s opinion I trusted. I watched anyway, hoping that one would say something that would click in my mind, and I would finally know, that “Yes, there really is a god.” None of them ever said anything that caused that connection to happen, though many said things that confused me even more.

During the first 10 years after I became legally blind, I tried attending different churches, Baptist again, Assembly of God again, non-Denominational, Church of God, Mormon, and even studied up on Wicca. But I always lost interest after just a few months. Things the religions taught just didn’t add up. There were just too many things left to faith. Things that had no proof other then one’s faith. I couldn’t believe something when the only proof were some words in a book that in large part didn’t make sense.

I remember one night when I was about 35 years old, lying in bed and praying to God, whom I still wasn’t sure existed, and asking Him that if He did exist to lead me to someone who could help me to believe. But I found no one.

At age 36 I acquired a braille Bible and started reading it, once again hoping to find proof of God’s existence. But with the Bible being so hard to understand, with so much of it not really being explainable, I lost interest after reading just a few of its books.

At about that time, though still wanting to find God, I gave up my search. I had become completely disillusioned with religion.

On September 11, 2001 I was sitting at my computer. It was before 9 a.m. and as usual the television, which was sitting to my right, was turned on for background noise. I heard the sound that is made to notify viewers of an important news announcement. I stopped and turned towards the TV. A reporter began talking and one of the towers of the World Trade Center showed in the background. He said an accident had happened. A small plane had hit one of the towers of the World Trade Center. I’m legally blind, but I could see well enough to know that it wasn’t a small plane that had hit the tower. The hole was massive. And I didn’t think it was possible to accidentally hit something so big.

As I watched, another plane flew into the other tower. I couldn’t see the plane itself, it was too small for me to see, but I saw the fireball that exploded away from the building.

I jumped up and ran into the bedroom and told my husband to hurry and get up because terrorists were flying planes into the World Trade Center buildings! He immediately got out of bed and came in to the living room and sat in his recliner and began to watch. It was about 9 a.m.

As time went by it was announced that a plane had been flown into the Pentagon and another hijacked plane had crashed in Pennsylvania. I wondered when it would end? And what in the world was going on??? The reporter said it looked like “debris” was falling from the building. My husband said it was people jumping. Something he has never been able to forget. I was grateful that my vision was to bad for me to be able to make out what even looked like “debris”. “The reporter said a part of the first tower had fallen away from the building. He spoke in a kind of hesitant voice. Now I wonder if he was unsure of what he was seeing. Because we later found out that a part of the building hadn’t fallen away. The building had completely collapsed.

A female reporter was crying and a male reporter hugged her. I was crying too. And my husband hugged me.

For weeks afterward I would start crying for no apparent reason. I’d be riding on the bus and have to turn my head towards the window and pretend I was looking out so that others wouldn’t see the tears escaping my eyes.

When we were in a restaurant, I’d have to use my napkin to dab the tears welling up in my eyes before the other diners noticed and wondered if I was some kind of a nut.

I was Christian then and I cared. And I was devastated. I couldn’t understand how a religion could promote such violence, as the media was saying Islam did. It made no sense to me. So I decided to find out for myself. One way or another I wanted to know the truth. Because of my partial blindness I was limited to information from the internet. Finding braille books about Islam in braille or ink print that was large enough for me to read was impossible. I was able to use a computer because I had magnification software installed so I could enlarge the font on the screen to a size that I could read.

I did searches and I began to read about Islam. I went to web sites that taught the basics of Islam, and I joined Muslim women’s e-groups where I was able to ask and get answers that I confirmed through further research.

I’ve always been a sceptic. It’s always been hard for me to believe something that I didn’t understand. I was never one to believe something simply because someone said it was so. I had to know it in my mind as well as in my heart.

While studying Islam I learned that the god Muslims worship is the same god as that of Christians and Jews. The god of Abraham and Moses. I found that Islam doesn’t promote or condone hatred of non-Muslims, nor does it condone the killing of innocent people.

By studying Islam I found the answers that the media wasn’t telling us and I came to know that Islam is the True Religion. I read a lot of convincing evidence, but the things that proved to me that there is a god, and that Islam is the True Religion and that that the Qur’an is the Word of God, were those in the Qur’an itself. The things that are of a scientific nature. Things that have only been discovered by scientists in the last 100 years. The only one who could have known those things 1400 years ago was God.

For example, One day I was at a web site that was about some of the scientific proofs in the Qur’an. One of the verses in the Qur’an tells about the death of our own solar system. Al-Rahman 37-38

“When the sky is torn apart, so it was (like) a red rose like ointment. Then which of the favors of your lord will you deny?” There was a link that went to the NASA web site. When I clicked the link I had no idea what was going to be on the next page, but what I saw took my breath away. Tears came to my eyes. I knew - if I had had any doubts left - I knew at the moment, that Islam was the True Religion of God.

The page the link took me to showed what looked like a rose. It was the “Cat’s Eye Nebula.” Which was an exploding star 3000 light years away. It had been photographed with the Hubble Space Telescope. Scientists say that it is the same fate that awaits our own solar system. Muslims refer to it as the “Rose Nebula.” It had been described in the Qur’an 1400 years ago. People back then had no way of knowing about it. Only God could have known.

After accepting in my mind as well as in my heart that Islam is the True Religion, I knew that I was already a Muslim and the only thing left was to profess my faith.

I looked in an internet directory for mosques in my community. I called the one in the next town and told the person who answered the phone that I wanted to convert to Islam, and asked him when I could make my Shahada. He told me to be there at 4 p.m. on Saturday when the imam would also be there. I told him that I ride the bus everywhere and it wouldn’t be running late enough for me to be able to get back home and so could I come earlier? He said not to worry, someone would give me a ride home. I arrived as scheduled, and as God had scheduled, so began my new life. I have since come to realize that on that day, the greatest event of my life occurred. I had always thought that the most wonderful thing to ever happen to me was the day that I married my husband. But I now know it wasn’t. The most important day of my life was the day I made my Shahada and accepted Islam as the way of life God intended me to live. It was the day I acknowledged that Islam is the way to salvation, to Heaven, and I made a choice to practice it.

I can’t say my husband was thrilled by my reverting to Islam. He believed what the media was saying about Muslims and the religion. He didn’t like it that I went to the mosque several evenings a week and left him home alone to be bored. One night after he was finished complaining about me going again I sat down a few feet away from him and I calmly told him, “I will never ask you to practice a religion you don’t believe in. I love you too much to try and force that on you. But I do want you to learn about Islam so that you will at least understand what it is I believe.” I then stood up and went into the bedroom and finished dressing to go to the mosque. I kissed him goodbye and I left.

When I returned home I found his whole attitude had changed. He was bright and cheerful. That night, before going to bed, he began to learn about Islam.

My husband began going to the mosque with me. While I studied with the sisters, he would talk with a brother and ask him questions. At home he read things on the internet, and books that he had borrowed from the mosque. We would discuss different things he was learning, and I would point things out to him.

When the day came and he told me about how some aspect of Islam was to be practiced, in a “know it all” tone of voice, as if it were a fact, something that I myself didn’t know, I asked him to tell me “How do you know that??” and he replied, “Because it’s in the Qur’an!” I was stunned! He believed! He knew that Islam was True! If it was in the Qur’an, as far as he was concerned it was true! Thirty-six days after I publicly professed my faith in God and His messenger, prophet Muhammad, my husband professed his. We had an Islamic marriage ceremony the same evening. I cried when my husband made his Shahada. I knew we would be in Eternity together!

A month before, a brother had asked me what I thought the chances of my husband converting were. I told him, “Zero.” I said, “I can’t imagine someone so dramatically changing their beliefs after having believed something else for 70 years. But 14 days before his 71st birthday he embraced Islam as his religion and his way of life. In the Muslim community we have found another family. We have found friendship, love and acceptance that was taught in the Christian religions we practiced at different points in my life, but that we felt never actually existed among most of the members of the churches we went to.

Many of the Muslims in our area are immigrants, but we have found no intolerance of Americans whether they are Muslim or not. We were both welcomed into the family of Islam the very first time each of us went to the mosque. We’ve always felt welcome and accepted.

Since embracing Islam We have found direction and purpose for our lives. We have found the meaning for our existence. We have come to realize that we really are here only for a short time and that what comes afterwards is far better then the fleeting pleasures that this world has to offer us.

I have found a sense of security concerning life after death that I had never known before. We have both come to see the problems that we once saw as being major as actually being opportunities to grow. We thank God for what we do have, as well for what we don’t. Today we are Muslim. We still care about 9/11. I still cry when I think a little too much about the events of that day. My husband still remembers the people jumping from the buildings. We wish all we could say about that day was where we had been when we heard that the WTC had been attacked. But we did see it happen, and it was the most devastating thing to ever happen in our lives. But from tragedy came victory. From death has come the knowledge that we will have life after our death. And it will be spent together.

Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ

Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. Here is a plain statement to men, a guidance and instruction to those who fear Allah!

THE PRINCIPLES OF FAITH"

2011-10-04T00:33:00.000-07:00

A Primer to the code of the Islamic creed and conduct of the Muslim
Syed Masrur

Verily all praises is for Allah, we praise Him and seek His aid and ask for His forgiveness, and we seek refuge with Allah from the evils of ourselves and our evil actions. Whom Allah chooses to guide, none can mislead him and whom He chooses to mislead, none that can guide him. And I bear witness that none has the right to be worship except Allah Alone, having no partners, and I bear witness that Muhammad (sallallaahu ‘ alayhi ‘wa sallam (peace and blessings upon him) (saw)) is His slave and His Messenger.

Sura 4 - An-Nisa [Women] Verse 1-1:
1. يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

Sura 4 - An-Nisa [Women] Verse 1-1:
1. O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.

Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ

Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.

Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا
71. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. O ye who believe! Fear Allah, and (always) say a word directed to the Right:
71. That He may make your conduct whole and sound and forgive you your sins: He that obeys Allah and His Messenger, has already attained the highest achievement.

As for what follows: Verily the most truthful speech is the word of Allah, the best guidance in the guidance of Muhammad (saw), the worst of affairs are the novelties and every novelty is an innovation, every innovation is going astray and every going astray is in the Fire (of Hell). I ask Allah to guide us to that which is proper – verily He is the one having authority over that and having power to do so.

THE DECLARATION OF FAITH:

2011-10-03T23:58:00.000-07:00

Conditions for
THE DECLARATION OF FAITH:

Knowledge (Al-ilm): of its meaning, what it negates and affirms. If a person says it without knowing its meaning, or what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks a language he does not understand.
Certainty (Al-Yaqeen): that is to have complete surety of it and which it leads to repelling any doubt or suspicions about it.
Exclusively worshipping Allah (Al-ikhlaas): This is contrary to shirk (blasphemy). It’s what ‘Laa ilaaha ilallah’ points towards.
Truthfulness (As-Sidq): This prevents hypocrisy (nifaaq). The hypocrites utter it with their tongues, but do not inwardly believe in what it signified.
Love (Al-Mahabbah): Having Love and loyalty to Allah and His Messenger, seeking refuge to Allah from Allah, and seeking the pleasures of Allah.
Submissive compliance (Al-Inqiyaad): by fulfilling its rights – which are the obligatory actions – with sincerity to Allah and seeking His good pleasures.
Acceptance (Al-Qabool): This prevents rejection. This is achieved by acting upon what Allah has commanded and abandoning whatever He has prohibited.

These conditions have been deduced from the Quran and Sunnah, and which explains its rights and restrictions that it is not merely a word that a person

Ramzan

2011-10-03T23:55:00.000-07:00

Articles

Ramzan - The Month of Divine Celebrations
Even though the days commemorating Islamic shrines and death anniversaries of saints are observed with religious fervour, Ramzan is considered the most important month of celebration for the Muslims. This divine festival extends through the span of 29-30 days as per the Lunar Calendar. In 2011, Ramzan is observed from August 1st to 30th with strict fasting and fervent prayers to the Almighty by Muslims... More

Marriage Customs
The 'Nikah' Urdu word for marriage is a grand event celebrated over a five day period replete with rituals and customs. A Muslim wedding can happen at any time of the day and there is no such thing as 'auspicious time' or 'muhurat'. The wedding ceremony usually takes place either in the bride's or the groom's house. But nowadays for want of space, it is conducted in marriage halls

Meta Tag

2011-03-04T23:59:00.000-08:00

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Nikah

2011-02-06T21:48:00.000-08:00

1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat.

2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in marriage", and the person replies : "I accept her in marriage."

3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned).

4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikah will be valid. It will not be necessary to mention her name.

If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed.

5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : "I give my daughter to you in marriage" and the other person replies : "I accept your daughter", the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid.

6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present.

7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid.

8. It is preferable to perform the nikah in a large gathering such as after the jumu'ah salat in a jumu'ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present.

9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikah with you" and the other must say : "I accept." In so doing, the nikah will be valid.

10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses - the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.

2011-02-06T21:46:00.001-08:00

2011-02-06T21:46:00.000-08:00

Marriage (Nikah) in Islam

2011-02-06T21:44:00.000-08:00

So... marriage....What is it? What does the Qur'an say about it?

The Prophet (s.a.) was once asked, "What is more important than prayer?" He replied, "The spirit of prayer" - the spirit that animates the prayer. He was asked what is more important than fasting - he replied, the spirit of fasting. For each question concerning an Islamic practise the answer was the same - because the spirit brings the action to life and unfolds its potentials. Without this animating spirit, the prayer is only movement, and the fasting only hunger. But when spirit enters, when a pure and concentrated intention enters, the action is transformed - the prayer gains the potential to become a miraj (an elevating spiritual journey), and the one fasting approaches towards the potential to witness laylatul qadr (the night of destiny - a night when blessings from the spiritual world descend to this world).

So what is more important than marriage? It is the spirit of marriage, the intention which underlies it, the treasures which it contains hidden within it but which must be brought out and realized by the married couple themselves.

The qur'an provides the signposts and waymarks for learning about this potential. It says:

"It is He who created you from a single soul, And made its mate of like nature in order that you might dwell with her in love...."(7:189) So the male and female complete each other - together they make a single self and this is how they must strive to make their lives together - as if they are one being, one person, one spirit.

The Qur'an says: "Your wives are a garment for you, and you are a garment for them." (2:187) So a husband and wife complete each other - each one takes on a new aspect of their humanity, a new facet and depth to their personality by entering into marriage and this is symbolized in this verse. Garments also conceal the body and protect the wearer so that a husband and wife are each other's protectors and helpers and each of them safeguards their partner's honor shaping the state of marriage into a haven and a sanctuary where each should feel safe and secure, sheltered in one another's care and guardianship.

The qur'an also says "And of everything we created a pair, that happily you may remember." (Qur'an 51:49) The word for spouse, "zawj", (this is the word that is used in the marriage ceremony, the Nikkah ceremony) - the word zawj literally means one part of a pair - and when the pair come together and act in concert with one another, then concealed potentials within them, potentials that were impossible to realize while they were apart make themselves evident. This is true throughout creation. And human marriage in the Qur'an is considered a reflection of a nature and tendency that exists at all levels of creation. When something is created as one part of a pair it is clearly incomplete without the other - as the Qur'an states, "He himself created the pair, male and female." (Qur'an 53:45)

The term nikkah which is used for marriage is also used figuratively to describe the coming together of various aspects of creation. For example it says, in the Qur'an, that "the rain married the soil" and then it describes how, from this intimate mingling, something new springs forth - that the earth brings forth flowers and herbage, it opens to new creations, new life, new potentials. So the act of marriage, the mingling through nikah, according to Islam, courses through all things, through all of creation. Each pair of the marriage brings something necessary and something unique to the marriage. The pairs are not identical but complimentary to one another and their unique qualities when they are mingled together produce that which neither one alone could produce.

So each individual of the pair undergoes change and transformation when they come together in marriage because marriage is an intimate mingling of the selves, the souls, the personalities and the beings of two individuals.

In human marriage the change takes place at many levels - from a change in lifestyle, to changes in behavior, to changes in the very soul of the person. And there must be that willingness, on the part of both individuals, to allow this unifying transformation to take place. To accept the self the way it is, is to lock oneself into stagnation and narrowness and to remain an individual - not part of an intimately joined pair. It is to limit and lock up the potential, the beauty and strength that is capable of emerging from the intimate unity made possible through marriage.

Since "God created everything in pairs", as it states in the Qur'an, and since He "created the male and the female from a single nature, from a single self", it is God that is the point of reference for the married pair. "He has set up the balance..." of all things, so He is to be looked for to set all things in the right equilibrium. If the two partners of a marriage set themselves in correct relation to God then certainly a perfect balance will be realized within their lives together.

Love is a movement towards unity, towards oneness, and since God is One, "the closer the heart is to Oneness, the stronger the power of love is within it."

Love is a movement towards unity, towards oneness. "God made their hearts familiar" (8:63) through the light of Oneness that yields spiritual love and familiarity in the heart. For love is the shadow of Oneness, familiarity the shadow of love, and balance the shadow of familiarity."

Let this married couple be helpers and protectors of one another, let them be a refuge and a comfort to one another, let them be beautiful garments for one another, and let them together experience the many treasures and beauties of marriage.

2009-01-12T07:52:00.001-08:00

BELIEVERS’ LOVE FOR ONE ANOTHER

2008-11-29T11:57:00.000-08:00

Love is one of the greatest blessings Allah has bestowed on humanity. Allah has created human nature in such a way that a person will take pleasure from loving and being loved, from friendship and from intimacy. Being with people who live by the moral values of the Qur’an, enjoying love and friendship with them, brings a believer greater pleasure than many other blessings. Therefore, the Paradise that Allah has promised to His servants whom He loves and with whom He is well pleased is a place of extraordinary beauty in which true love, friendship and intimacy will be experienced with enormous joy for ever. The information Allah provides about the life of Paradise in the Qur’an, always refers to joy, friendship, love, conversation, pleasing words and peace. Everything that might prove an obstacle to love and friendship has been kept far removed from the people of Paradise. In one verse, for example, Allah has revealed that He will strip away any rancour in the hearts of the companions of Paradise (Surat al-A‘raf, 43). All vices that might represent an obstacle to love and friendship, such as jealousy, enmity, rivalry, anger, discord and touchiness, will be excluded from Paradise.

One of the main characteristics of Muslims, who have been given the glad tidings of Paradise, is that they love all Muslims who abide by Allah’s messengers, prophets and approval, in this world too. This bond of love and friendship between believers is revealed in these terms in the Qur’an:
Your friend is only Allah and His Messenger and those who believe: those who perform prayer and give the alms, and bow. (Surat al-Ma’ida, 55)
The faithful feel a closeness to all devout believers who strive to earn Allah’s approval, and adopt them as their friends and guardians. They take great pleasure from being with them under all conditions. They are bound to all Muslims with great loyalty and devotion. This love is not based on any interest, or lineage or race. Money, rank, culture or material values are of no importance to them. They approve of the people of whom they expect Allah to approve; devout believers on the path of Allah are some of His most beloved servants. For that reason, believers also have great love and consideration for one another. Many verses of the Qur’an refer to the love, attachment, compassion and consideration that believers have for one another. Some of these verses read:
Hold fast to the rope of Allah all together, and do not separate. Remember Allah’s blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah al ‘Imran, 103)

The believers are brothers, so make peace between your brothers and heed Allah so that hopefully you will gain mercy. (Surat al-Hujurat, 10)

Allah loves those who fight in His Way in ranks like well-built walls. (Surat as-Saff, 4)
In another verse Allah reveals this love among believers thus:
Those who were already settled in the abode [Madina], and in faith, before they came, love those who have migrated to them and do not find in their hearts any need for what they have been given and prefer them to themselves even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Surat al-Hashr, 9)
Believers regard all the faithful as their brothers. They do not hesitate to make any sacrifice for the good of another believer or to ensure his or her comfort. This conception of love possessed by believers can only be acquired through faith and living by the moral values of the Qur’an. Allah reveals in one verse that He will bestow love on those who believe and do devout works:
As for those who believe and do right actions, the All-Merciful will bestow His love on them. (Surah Maryam, 96)
Our Prophet (may Allah bless him and grant him peace) has expressed the importance of love and the superior nature of believers who live by true love in one of his hadiths:

"Allah (subhanahu wa ta`ala) said: 'Those who love one another for My glory, will have minbars of light, and the Prophets and martyrs will wish that they had the same." (Reported by Tirmidhi, 4/24, Bab ma ja'a fi al-hubb fi-Allah)

The true source of this love that believers have for one another is their deep love of Allah. Believers whose purpose in the life of this world is to attain the approval, mercy and Paradise of Allah spend their entire lives for Him. As is revealed in the verse “Say: ‘My prayer and my rites, my living and my dying, are for Allah alone, the Lord of all the worlds,’” (Surat al-An‘am, 162) they aim at attaining His approval in their every deed, in all their behaviour. The love of believers, who devote all they have to attaining the good pleasure of Allah, is again for Allah alone. The love of Allah of a believer who knows Allah by all His names, who witnesses His might and greatness at every moment, who feels His mercy, love and compassion throughout his life, is incomparably greater than any other love. Believers’ love for other believers is similarly powerful and deep because it is based on the love of Allah, and they love in order to attain the approval of Allah. Another reason why this love is strong and permanent is because they know that the friendship with the faithful will last for ever in the Hereafter.

In the Qur’an Allah has given the moral values of the Prophet Yahya (peace be upon him) as an example of this sensitivity of believers regarding love:
[We said:] “Yahya, take hold of the Book with vigour.” We gave him judgement while still a child, and affection and purity from Us—he guarded against evil... (Surah Maryam, 12-13)
In the hadiths, our Prophet (may Allah bless him and grant him peace) has recalled that the love believers feel for one another is for the approval of Allah:

Whoever loves for Allah's sake, hates for Allah's sake, gives for Allah’s sake and withholds for God's sake has a perfect faith. (Abu Dawud)
There are three qualities whosoever has them will taste the sweetness of Iman: loving Allah and His Messenger above all else, loving someone solely for the sake of Allah, and hating to return to disbelief after Allah has rescued him from it, as much as he would hate being thrown into Hellfire.” (Sahih Bukhari).

Believers who have great love of Allah, fear Allah, and make sincere endeavours so that He might approve of them, are auspicious individuals who bring beauty to the world. Due to these superior moral values, they also love the things that Allah has created, feel affection and compassion for them, and wish to protect them and bring them goodness and beauty. Allah has given the glad tidings that in return for this pleasing love stemming from the faith in believers’ hearts and their fear of Allah, and for their sincere loyalty to Him, He will reward them with Paradise, the most beautiful sphere of love and faithfulness.

It is an important religious observance for the faithful to remind one another of the importance of loving Allah and believers. Every believer must strive to live by the love to be experienced in Paradise while still in this world, and they must bind themselves to Allah, our only friend and guardian, and to other believers, with love and devotion.

THE SPIRITUAL STRENGTH THAT COMES FROM BELIEVERS’ LOVE AND SOLIDARITY

What lies behind the attachment of people who do not believe in Allah and the Hereafter is generally the importance imputed to worldly values and expectations directed towards worldly interests. By coming together, these people in one sense make a mutual agreement of interests; the parties support one another and thus seek to achieve mutual advantages. The people in that alliance know that their togetherness is not based on trust or friendship, and that, even though this is not openly stated, the alliance is dependent on a number of conditions. When the element of either party that provides the other with these advantages is eliminated, the alliance also falls apart. Whether this leaves the other person in difficulties or needing support is of no interest to other. That is because the alliance formed has stemmed solely from a joining of forces and an expectation of benefits. For that reason, when these expectations are removed, it is perfectly natural that the alliance should also fall apart. As revealed by Allah in the verse “Their hostility towards each other is intense. You consider them united but their hearts are scattered wide. That is because they are people who do not use their intellect,” (Surat al-Hashr, 14) no matter how much those who do not believe may appear to enjoy unity and solidarity, fundamentally they cannot actually be united.

The only force on Earth that can establish true friendship and alliance among human beings is “faith.” With their friendships, believers who fear the Day of Judgement have laid the foundations of a sound alliance that begins in this world and that will continue for ever in the Hereafter. They love one another with no expectation of benefit or advantage, out of pure intentions and solely for Allah’s approval, and are one another’s friends for that approval. It is impossible for this bond, based on love of Allah and fear of Allah, to be loosed unless Allah so wills.

WORDS OF OUR PROPHET (MAY ALLAH BLESS HIM AND GRANT HIM PEACE) RECOMMENDING LOVE

When a man loves his brother for sake of Allah, he should tell him that he loves him. (Abu Dawud)

Give gifts to each other, as this will make you love one another. (Sahih Muslim)

Give one another gifts and love one another. Give one another food. This will produce breadth in your daily bread.(Al Hafiz ibn al-Dayba al-
Shaybani, Taysir al-'usul ilaJami al-'usul, vol. 16, p. 239)

The Prophet (may Allah bless him and grant him peace) said:“One who is the best of you in good conduct is nearest to me. A believer loves and is loved. There is no good in one who does not love and is not loved.“ (Imam Ghazzali, vol. 2 , p. 95)

Two brother are like two hands one of which clears the dust of the other. (Imam Ghazzali, vol.2, p.95)

Do not be angry with each other and do not envy each other and do not turn away from each other, and be slaves of Allah, brothers. (Muwatta, narrated by Anas ibn Malik)

Allah's Messenger (may Allah bless him and grant him peace) said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection." (Narrated by Abdullah bin Umar, Vol 3: #622)

The faithful constitute a great spiritual force with the strength their love for one another for Allah’s approval gives them. As revealed in the words of one verse, “But those who were sure that they were going to meet Allah said, ‘How many a small force has triumphed over a much greater one by Allah’s permission! Allah is with the steadfast,” (Surat al-Baqara, 249), even if they are few in number, with the faith in their hearts they acquire great enthusiasm and will with which to overcome terrible difficulties and troubles. They obtain the assistance and support of Allah because of the moral values they display. As Allah has revealed in the verse, “You shall be uppermost if you are believers,” (Surah Al ‘Imran, 139), they constitute such a spiritual force that nobody can turn them against one another, and that nobody can break.

Since they sincerely seek Allah’s approval, they never engage in any confusion, disagreement or dispute among themselves. That is because the word of Allah is one; the verses of the Qur’an are clear. Since all believers abide unconditionally by the Qur’an and always act with a view to gaining as much approval from Allah as possible, a great harmony and order ensues. All matters can be easily resolved within a harmonious order. A powerful solidarity is formed because they behave in the light of the moral values of the Qur’an and the interests of believers, even when they conflict with their own interests, and hold their brothers’ desires above their own.

Since believers intend to be one another’s eternal friends in the Hereafter they are bound to one another with a deep love, respect and loyalty. Therefore, they know no rivalry, disagreement or dispute. Due to their fear of and sincere faith in Allah, no matter what difficulties or troubles they may encounter they never fall into defeatism, moral relativism or lack of will. If there is a flaw in one of them, the others will support him with proper moral values and encourage him towards goodness. Since they constantly command one another to perform what is good and to avoid evil, their faith and strength constantly grow. This spiritual strength possessed by believers, whose objectives, endeavours and prayers are always the same, which stems from faith and love, has been described by Bediuzzaman Said Nursi with the following example: “For just as one of man’s hands cannot compete with the other, neither can one of his eyes criticize the other, nor his tongue object to his ear, nor his heart see his spirit’s faults. Each of his members completes the deficiencies of the others, veils their faults, assists their needs, and helps them out in their duties. Otherwise man’s life would be extinguished, his spirit flee, and his body be dispersed. Similarly, the components of machinery in a factory cannot compete with one another in rivalry, take precedence over each other, or dominate each other. They cannot spy out one another’s faults and criticize each other, destroy the other’s eagerness for work, and cause them to become idle. They rather assist each other’s motions with all their capacity in order to achieve the common goal; they march towards the aim of their creation in true solidarity and unity. Should even the slightest aggression or desire to dominate interfere, it would throw the factory into confusion, causing it to be without product or result. Then the factory’s owner would demolish the factory entirely.” (Bediuzzaman Said Nursi, Risale-i Nur Collection, TheTwenty-First Flash)

This example given by Bediuzzaman is of great importance with regard to being able to comprehend the union and unity stemming from the love among believers. On account of the sincere love and devotion that stem from their faith, in the same way that the machinery in a factory comes together to constitute a great force, so they acquire an unshakable spiritual strength with their mutual love and devotion.
Your friend is only Allah and His Messenger and those who believe: those who perform prayer and give the alms, and bow. (Surat al Ma’ida, 55)

Allah loves those who fight in His way in ranks like well-built walls. (Surat as-Saff, 4)

The Requirements of Women's Hijab in Accordance with the Qur'an, the Authentic Sunnah and the Practice of the Pious Predecessors

2008-11-28T15:25:00.000-08:00

Compiled By: A. Idris Ibn Stanley Palmer

Introduction

This essay will attempt to briefly yet concisely enumerate the basic requirements regarding Muslim women's dress (Hijab) as stipulated by the Shari'ah (Divine Law) of Islam. The term Hijab, includes not only dress and covering the body, but methods of behavior before members of the same and/or opposite sex, promoting privacy for females and prohibiting loose intermingling between males and females, and thereby encouraging modesty, decency, chastity and above all, respect and worship of Allah.

Minor differences exist among the scholars regarding the actual number of the requirements because of varying methods used by them in codifying. The ones mentioned here represent the ones agreed upon by the overwhelming majority of scholars and are all solidly backed by firm evidence taken from the Qur'an, the Sunnah and the practice of the Sahabah (the Companions).

The First Requirement:

The Extent of Covering

The dress worn in public must cover the entire body except what has been specifically excluded, based upon the following proofs:

Allah Ta'ala says:

And tell the believing women to lower their gaze and guard their private parts from sin and not show of their adornment except only that which is apparent, and draw their headcovers over their necks and bosoms and not reveal their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women (i.e., their sisters in Islam), or their female slaves whom their right hands possess, or old male servants free of physical desires, or small children who have no sense of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah altogether, O you Believers, in order that you may attain success.[An-Nur, 24:31]

The word zeenah in the aayah above, literally means "adornment", and includes both (a) that which Allah has adorned, i.e., the woman's natural and/or physical beauty, and (b) that with which they adorn themselves, i.e., jewelry, eye shadow, attractive clothing, hand dye, etc. Soorat An-Nur spells out specifically the commands concerning the fact that a woman's natural beauty and her adornments are to be concealed from strangers except by (1) What may show due to accidental or uncontrollable factors such as the blowing of the wind, etc., and (2) What has been exempted (see explanation at end of this section). Allah also says:

O Prophet, Tell your wives and your daughters and the women of the believers to draw their outer garments about themselves (when they go out). That is better so that they may be recognised and not molested. And Allah is Forgiving, Merciful. [Al-Ahzaab, 33:59]

Abu Dawood narrates that `Aishah (RAA) said: "Asmaa' the daughter of Abu Bakr (RAA) came to see the Messenger of Allah (SAAWS) wearing a thin dress; so Allah's Messenger (SAAWS) turned away from her and said: O Asmaa', once a woman reaches the age of menstruation, no part of her body should be seen but this-and he pointed to his face and hands.

The word khumur (pl. of khimar) refers to a cloth which covers the head (including the ears), hair, neck and bosom. The esteemed mufaasir (Quranic interpreter) Al-Qurtubi explains: "Women in the past used to cover their heads with the khimar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar."

Allah states further in this aayah:

...And let them not stamp their feet so as to reveal what they hide of their adornments The women in the time of the Prophet (SAAWS) wore anklets which could be employed to attract attention by stamping their feet, thereby making the anklets tinkle. This practice is not only forbidden by Allah, but moreover, shows that the legs and ankles are to be covered as well. Some of the modern day Hanafi scholars are of the mistaken view that a woman can display her feet, a portion of her forearms and her ears; yet there is NO authentic proof from the practice of the Prophet (SAAWS) or his Sahabah to uphold such a view.

Amongst the authentic hadeeths which clarify this point is the following: Ibn `Umar (RAA) reported that the Messenger of Allah (SAAWS) said: On the Day of Resurrection, Allah will not look at the man who trails his garment along out of pride. Umm Salamah then asked: What should women do with (the hems of) their garments? He replied: Let them lower them a handspan. She said: Their feet would be exposed! He then said: Let them lower them a forearm's length but no more. [Reported by At-Tabarani-Sahih]

The aayah of Soorat An-Nur also lists in detail those with whom a woman is permitted to be more at ease. Furthermore, the ayah from Soorat Al-Ahzab orders Muslim women to draw their outer garments about themselves when they go out. Abu Dawood related that `Aishah (RAA) said: "After this Aayah was revealed the women of the Ansar appeared like crows." (because of the color and shape of the cloaks they wore).

Hence, an outer garment or cloak must be worn by a Muslim woman whenever she goes out in public or if she is in the presence of strangers within her own home or the home of a close relative. Slight differences have arisen amongst the scholars concerning the precise meaning of ...except only that which is apparent... from Soorah An-Nur which according to Ibn `Abaas (RAA), includes "the face, the two hands, and rings. This view is shared by Ibn `Umar, `Ata'a, and others from the Tabi'een." [Tafseer Ibn Kathir]

Also, Imam Ash-Showkani states concerning this same ayaat, that it includes: "The dress, the face, and the two hands"; Ibn `Abaas and Qatadah have stated: "The adornments include eye shadow (i.e., Kuhul), bracelets, hand dye, and rings, and it is permissable for women to (uncover) them." [Fateh Al-Qadeer]

The major point of difference among the scholars concerns the hadeeth of Asmaa' (RAA) i.e., that the face and hands need not be covered; a number of the scholars have maintained that the face and hands must also be covered, because it was the practice of the wives of the Prophet (SAAWS) and the wives of the Sahabah to cover themselves completely according to authentic hadeeths. The above point has been a topic of debate amongst the scholars both past and present and will be dealt with, Insha' Allah at the end of this essay.

The Second Requirement:

Thickness

The garment should be thick and opaque so as not to display the skin color and form of the body beneath it. Delicate or transparent clothing does not constitute a proper covering. The Sahabah were very stern on this and regarded scanty clothing in public as an indicator of a woman's lack of belief. Al-Qurtubi reports a narration from `Aishah (RAA) that some women from Banu Tamim came to see her wearing transparent clothing. `Aishah said to them: "If you are are believing women, these are not the clothes of believing women." He also reports that a bride came to see her wearing a sheer, transparent khimaar, whereupon `Aishah (RAA) said: "A woman who wears such clothing does not believe in Soorat An-Nur."

Moreover, the following hadeeth makes this point graphically clear. Allah's Messenger (SAAWS) said: There will be in the last of my Ummah (nation of believers), scantily dressed women, the hair on the top of their heads like a camel's hump. Curse them, for verily they are cursed. In another version he said: ...scantily dressed women, who go astray and make others go astray; they will not enter Paradise nor smell its fragrance, although it can be smelled from afar. [At-Tabarani and Sahih Muslim] "Scantily dressed women" are those who wear clothing which reveals more than it conceals, thereby increasing her attractiveness while opening the path to a host of evils.

The Third Requirement:

Looseness

The clothing must hang loosely enough and not be so tight-fitting as to show the shape and size of the woman's body. The reason for wearing a garment which is wide and loose fitting is that the function of Muslim women's clothing is to eliminate the lure and beauty of her body from the eye of the beholder. Skin-tight body suits, etc. may conceal the skin color, yet they display the size and shape of the limbs and body. The following hadeeth proves this point clearly: Usamah ibn Zaid said: Allah's Messenger (SAAWS) gave me a gift of thick Coptic cloth he had recieved as a gift from Dahiah Al-Kalbi, and so I gave it to my wife. Thereafter the Prophet (SAAWS) asked me: Why didn't you wear the Coptic cloth? I replied: I gave it to my wife. the Prophet (SAAWS) then said: Tell her to wear a thick gown under it (the Coptic garment) for I fear that it may describe the size of her limbs. [Narrated by Ahmad, Al-Bayhaqi, and Al-Haakim]

The Fourth Requirement:

Color, Appearance and Demeanor

Allah ta'ala says:

"O wives of the Prophet! You are not like any other women; if you fear (Allah), then do not be too pleasent of speech, lest one in whose heart is a disease should feel desire (for you)." [Al-Ahzab, 33:32]

The reason for the revelation of this verse is not the fear of distrust nor misbehavior on the part of the women, but rather to prevent them from speaking invitingly, walking seductively, or dressing revealingly so as to arouse sexual desire in the heart of lecherous and evil men.Seductive dressing and enticing speech are the characteristics of ill-intentioned women, not Muslims. Al-Qurtubi mentions that Mujahid (RAA) said: "Women (before the advent of Islam) used to walk about (alluringly) among men." Qatadah (RAA) said: "They used to walk in a sensuous and seductive manner." Maqatil (RAA) said: "The women used to wear an untied cloth on their heads, while provocatively toying with their necklaces, earrings and other ornamental jewelry." Furthermore, Allah has commanded women not to display their beauty, meaning both natural and acquired beauty. Allah commands the believing women thus:

...And do not make a display of yourselves like the displaying of the ignorance of long ago... [Al-Ahzaab, 33:33]

A garment which is intended to conceal a woman and her beauty from public view cannot be a thing which enhances her beauty. Therefore, the garment cannot contain bright colors, bold designs or shiny and reflective material that draw men's attention to the wearer. The Arabic word above, At-Tabarruj, means not only "to display oneself" but also "to spruce up one's charms for the purpose of exciting desire". Imam Adh-Dhahabi says in his book Kitab Al-Kaba'ir (The Book of Major Sins): "Amongst the deeds which a woman is cursed for are displaying the adornments she wears, wearing perfume when she goes out, and wearing colorful clothes..." Hence, the Muslim woman is encouraged to wear muted, somber colors and to avoid bright designs, patterns and colors.

This point should serve also as a reminder to Muslim men who are in positions of responsibility for their women, that Allah's Messenger (SAAWS) has warned in an authentic hadeeth narrated by `Abdullah ibn `Amr ibn Al-`Aas that amongst the three individuals who would not enter Jennah (Paradise) would be:

Ad-Dayooth, who is contented with obscenity within his family. i.e., a cuckold-a man who permits the women for whom he is responsible, such as his wife, daughter, etc., to engage in illicit sexual relations or to display their beauty to men, thereby stimulating sexual desire.

The Fifth Requirement:

Difference from Men's Clothing

The clothing of a Muslim woman must not resemble the clothing of men. The following two hadeeth help to explain this. Abu Hurayrah (RAA) said: Allah's Messenger (SAAWS) cursed the man who wears women's clothes and the woman who wears men's clothes. [Abu Dawood and Ibn Majah-Saheeh] `Abdullah ibn `Umar (RAA) said he heard Allah's Messenger (SAAWS) say: The man who resembles a woman and the woman who resembles a man is not of us (i.e., not of the believers). [Ahmad and At-Tabarani-Saheeh] Additionally, Abu Dawood relates a narration from Umm Salamah (RAA) which shows that the Prophet (SAAWS) forbade women to bundle their Khumoor on their heads in such a way as to resemble the turban of a man. Western Muslim sisters should pay specific attention to this point since regretfully this has become a widespread practice amongst them.

The Sixth Requirement:

Difference from the Clothing of Unbelievers

Her clothing must not resemble the clothing of unbelievers. This is a general ruling of the Shari'ah which encompasses not only dress but also such things as manners, customs, religious practices and festivities, transactions, etc. Indeed, dissimilarity with unbelievers is a precedent that was established by the first generation of Islam. The following two hadeeth and statement of `Umar (RAA) will help to clarify this position: `Abdullah ibn `Amr ibn Al-`Aas said: Allah's Messenger (SAAWS) saw me wearing two saffron-colored garments, so he said: Indeed, these are the clothes of kuffar (unbelievers), so do not wear them. [Sahih Muslim] `Abdullah ibn `Umar (RAA) said: Allah's Messenger (SAAWS) stated: Whoever resembles a people is one of them. [Abu Dawood] Abu Musa Al-Ash'ari (RAA) related that `Umar (RAA) told him: "...I shall not honor those whom Allah has dishonored, nor esteem those He has humbled, nor bring close those whom He has kept afar." [Ahmad]

The Seventh Requirement:

No Vain or Ostentatious Dressing

The woman's dress must not be an expression of ostentation, vanity or as a status symbol by being excessively showy or expensive, nor must it be excessively tattered so as to gain admiration and fame for being humble. Ibn `Umar (RAA) reported that Allah's Messenger (SAAWS) said: Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the Day of Resurrection, and then set it on fire. [Abu Dawood]

The Niqab (Face Veil): Between Mustahab (Recommendable) and Wajib (Mandatory) The esteemed Quranic commentators At-Tabari, Al-Qurtubi, Ash-Shanqeeti and others have elaborated on the form of Hijab or Jilbab i.e., "outer garments" as viewed by the Companions of the Prophet (SAAWS), as well as the circumstances surrounding the revelation of Soorah Al-Ahzab, 33:59 quoted at the beginning of this essay.

They state that when the believing women used to go out at night (wearing ordinary clothes) to answer the call of nature, some hypocrites tried to annoy them, thinking the women were slavegirls. The women thereby would scream out loudly causing these hypocrites to flee. Thereupon Allah (AWJ) revealed this Ayaat. Al-Qurtubi states that the Jilbab is "a cloth which covers the entire body...Ibn `Abaas and `Ubaidah As-Salmani have said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." The Tabi'ee, Qatadah (RAA), stated that the Jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered.

Furthermore, it has been authentically related in Sahih Al-Bukhari, the Muwatta of Imam Malik and the Sunan of Abu Dawood that the Prophet (SAAWS) forbade women from covering their faces and hands during their perfomance of Salat, or while in a state of Ihram. This indicates clearly that wearing the face veil (Niqab or Burqa'a) was a common practice during the time of the Messenger of Allah (SAAWS), and not as some people claim, a cultural practice that appeared years later.

Among the proofs used by the scholars regarding the face veil are the following: `Aishah (RAA) said: "May Allah bestow His Mercy on the first Muhajirat (emigrants). When Allah revealed:...and draw their headcovers over their necks and bosoms... they tore their (material) and covered themselves with it." [Al-Bukhari]

Ibn Hajar Al-Asqalani, known as "Amir Al-Mu'mineen in Hadeeth" has explained that "covered themselves" means: "covered their faces." [Fateh Al-Bari]. Additionally, after the battle of Khaybar, the Prophet (SAAWS) married Safiyah bint Huyai. The Muslims said amongst themselves, "Will she (Safiyah) be one of the Mothers of the Believers (i.e., wives of the Prophet) or just what his right hand possesses (i.e., slavegirl). Some of them said: If he (SAAWS) makes her observe Hijab, then she will be one of the Mothers of the Believers, and if he does not make her observe Hijab, then she will be what his right hand possesses. So when he departed (for Medina), he made a place for her behind him (on his camel) and made her observe Hijab" [Al-Bukhari]

The issue of the Niqab has continued to arouse extended controversy and debate between `Ulama (scholars) and Fuqaha (jurists) both past and present concerning whether it is Wajib (mandatory) or Mustahab (favored by Allah) (SWT) for the woman. And whether she subsequently falls into sin by exposing her face or not. Each of the two sides clings to their own opinions which they support with evidences from the Quranic ayaat, the Prophetic hadeeths and the practice of the Sahabah and their views.

One of the views on this is that the Niqab is legally binding on the woman-she who abandons it is a sinner. It says that the woman's face which she is ordered not to reveal to non-relatives is definitely part of the `Auwrah. The other view says that the Niqab is simply recommended and encourages the woman to cover her face; however, it does not place it on the level of mandatory. Consequently, this opinion does not consider the woman falling into sin when she exposes and unveils her face as long as in doing so, she has not applied facial makeup.

The dispute continues between the two viewpoints and takes, on certain occasions, bitter aspects. The advocates for making the face veil mandatory accuses the other group of following their own desires. While the other group accuses their opponents with being obstinate fanatics. The matter is much broader than this and does not require accusations of obstinance or of following the desires but rather requires reaching Ijtihad (judgement based on the Shari'ah) and following Dalil (proof from the Shari'ah) to the best of one's ability.

To give the benefit of the doubt in such a situation is better and most befitting for the Muslim, limiting the points of difference and narrowing the gap of disagreement are two factors which are sought after. I do not want in this rush to take a side with one group over the other; nor to validate the proofs of which I see the truth in this issue. Rather the aim is, as I said, to narrow the controversy and to highlight the points agreed upon. Thereby, we may adopt them and work on spreading them. As for the point of disagreement-it will remain under the category of Ijtihad whose advocate will be rewarded whether he attains truth or was mistaken.

First: Since the two views agree upon the legitimacy of the Niqab, that it is a consumate perfection for a woman and more virtuous for her, as well as closer to the aims of the Shari'ah-which is to prevent Fitnah, and is an obstruction to excuses as well as severing the path of those who follow their lusts, it is therefore more appropiate, that the efforts should be directed to encourage wearing the Niqab, and to motivate people towards it. And to show and explain it's virtues and merits. This implies that covering the face with the Niqab should be the general rule and uncovering the face the exception.

Second: In spite of the fact that there are differing views on the Islamic ruling regarding whether the Niqab is obligatory or recommended, it is undoubtably one's duty to unify the call for it and cooperate as much as possible in urging young women about its necessity and to limit their desire to expose their faces as much as possible. Indeed, it is merely gracious according to both parties. Not as is happening now between opposing sides which is to leave the matter loose and dangling, through the claim that the Niqab is only Mustahab, and being aloof from spreading the call for it. This is indeed an inversion of the truth and poor judgement in the matter.

Hence, my fellow Muslims, when you are asked: what is the form of the Hijab according to the Shari'ah, especially from a woman who loves the Deen?, you should urge and encourage her to wear the Niqab-even if you are of the opinion that it is only Mustahab.

Lastly: We truly hope from Allah (SWT) for the day when all believing women rush to cover their faces with full contentment of their souls and desire for their deen is the strongest of desires. This is a hope which, without any doubt, is shared with me by those who are of the opinion of it being Mustahab and those who are of the opinion of it being Wajib.

I pray that Allah (AWJ) guide us along the Straight Path, and protect us from deviation after having guidance. And may Allah bless the Leader of His Messengers, Muhammad.

Muslim Woman - Role of Women in Islam

2008-11-28T06:43:00.000-08:00

The emergence of human life on this earth brought face to face with a number of situations that demanded solution, for unlike other species who lived and acted within a perfect pattern of behavior, the human species had the freedom to choose from amongst any number of growing possibilities. Now, the Free Will , although a rare and coveted gift, implies that if human beings can rise to lofty sublime heights, they can also fall low into abysmal depths. Today we know that at a number of crossroads, human being have taken a wrong turning only to return tired and exhausted, with the prospect of beginning al over again. In their attitude towards the world of matter, human existence ad its goals and purposes, human being s have traversed many paths. The process has been painful and prolonged, but nevertheless it has been a process of learning, of self-discovery and of maturing. The history of human beings can be linked with the story of one individual—its phases of childhood, youth, an the experience and mellowness of later years, in this context the finality of NUBUWWAH or Messenger Hood heralded by the Quran indicated the coming of age of human beings. They were no longer to be tied to the apron strings of the Messenger of God, but like a mature grown up person to stand on their own feet and to move towards their destination, in other words to live within the best pattern of human behavior given to them in the form of signposts at the crossroads. These were embedded in the Quran to be chosen at will as one of many other possibilities. However, their acceptance demands not only an inductive and objective approach but also a rich and varied experience, free from prejudice and a level of emotional and metal maturity. The Quranic signposts are for the grown-ups; those individuals and nations that are still in the childhood phase will mss its beautiful experience. In the are of male and female relationship, human beings blundered into a blind alley of reducing the female not only to a low statues but shifting her to position that transformed her into another species as it were, separate and distinct from the human species. Naturally, this has been an unhappy experience for the women but many men still do not appreciate the fact that they too have robbed themselves of the happiness that could have been theirs.

In nature's scheme of things, the make and the female amongst the various species emphasizes the biological difference, designed for the perpetuation of the species. The female biological function incapacitates the human female for a considerable period, so much so, that she is no longer capable of participating alongside the make in the struggle for existence which must have been frightfully harsh and tough in that age of childhood. Furthermore , the human baby is more helpless than the young's of other species, and this helplessness is also more prolonged. Thus this adds to the mothers incapacity. This prolonged artificially created incapability ended up in her complete dependence on the man who was not hindered in this manner for food, clothes and shelter. At the crossroads, the immaturity of man took a wrong turn. The incapacity and helplessness of the female was looked upon as inferiority and her economic dependence as a chance to enslave her. What was simply a division of labor became a distorted philosophy of life, and means were now sought to establish this master-slave equation on a permanent basis. The methods to enslave women run remarkably parallel to the cast Brahman's efforts to keep the untouchables in perpetual bondage. It has begun as a considered adequate for the purpose. It was essential to close all does of opportunities for improvement, it was laid down that the untouchables could not possess anything, they were lot love on the crumbs from the tables of the caste Hindus and wear their discarded clothes. Their destiny was to serve the caste Hindus, disobedience to whom brought severe reprisals in this life and affected the future re-births. The untouchables also were to have no access to knowledge, another source of immense power. If any dared to hear the Vedas being read, his ears were to be blocked by molten lead ; if he attempted to read the Vedas, his tongue would be chopped off. Similar injunctions were laid down for women. She could not possess property nor could she inherit any from her father or husband ; she has no claim to her husbands earning. Until very recently this was her fate in Europe. The Hindu Law stated that she must depend on the make members of the family—father, brother, husband, and the son. If anything was given to her, it was by way of charity incidentally, this is the origin of the fabulous dowry system in the Indo-Pakistan subcontinent today, again as with the untouchables she was denied the power of knowledge. Her place was the kitchen sink and education was irrelevant to her roles. An education for women was considered a contradiction. Her destiny was to obey and serve her husband who was her majazi-Khuda—i.e. the visible God before whom she should prostrate, and disobedience to him invoked the curse of the Angels and the wrath of God . But a secret dear lurked, in the mind of man, as it would in any vested interest, that sometimes, somewhere a women or for that matter and untouchable could revolt against such insane concepts, for after all they were only ma-made and hence changeable a clever device was this thought out, making such a change well-nigh impossible. These concepts were incorporated in the sacred literature and attributed to Divinity. Women and untouchables were to lead a particular kind of life not because men and caste Brahmins were cruel, but because it was the Will of God. All efforts to regain her position were thus completely thwarted, and her motivations to do so were described as irreligious and impious. Having started on this path, they ran the full gamut. Her slavery did not remain restricted to the fundamental issues of ownership of property and access to knowledge. More and more pious and religious principles were proclaimed and her statues brought more and more harmony with the Divine Programmed. Women is the course of all evil, rang the voice of the preacher far and wife every nook and corner of the world. She is stubborn and crooked for she was born of Adam's rib. Is was further stated that Adam was created first and she came later for his sake, to please him and relieve him of his loneliness. She had to attract him and entertain him, for otherwise she would be failing her feminine duty, from this it was just another step to become a mans toy and possession. She lost her identity and in future shrew as to be known by the rebels of her father or husband attached to her. Thus just like another piece of property, she was to be used as the whim and caprice of the make dictates. To further guarantee this, child marriages were encourages and made sacrosanct. Marriages were said to be made in heaven, hence divorce was unthinkable. The end of the road was not yet in sight. Having stripped her of most of her human potentiality, she was left with one exclusive attribute only—reproduction. And as misfortune of mankind would have it, they managed to make the natural biological function dirty and sinful. The concept that Divinity is Perfection and the Divinity was neither begotten nor does her be gent was concluded as Sex being a barrier to perfection. The life of Jesus put a final stamp on it. the theory that his was an immaculate Conception of the virgin Mary , and that he himself remained unmarried left us no doubt about the women role as a temptress. To keep away from her achievement. Woman's humiliation was complete, she now symbolized sex that was stigmatized as sinful. We know today that man can really respect only those women with whom he can have no sexual relationship—mothers, sisters and daughters. Just as the Biblical story of Adam and Even brought this phase to a climax, the traditional Muslim literature and its social formation carried the whole Hindu, Christian and other sources of cultural heritage with it to its logical conclusion. This world was made into exclusively a mans world, and the women as a piece of properly was shut behind the four walls along with other possessions.

Muslim Women and Quran

However, the Muslim criteria of fixing the status of a women, or man, are neither these social laws nor this moral code. For the Muslims, there is only one standard under the sky, and that is the book of God, which they profess to believe in. What status does the Quran endows for women. The details are lengthy, but their gist reminds me of a joke which Allama Iqbal used to relate. He would say, If I were not a Muslim, and I had studied the Quran like an ordinary student, then I would have concluded that this book was written by a woman, who was taking revenge on man, for the usurped rights of her community. If one studies the religions and cultures of the world, it leaves no doubt in one's mind that a women has been pushed to extreme degradation. On the other hand, in the Quranic study it appears as if she has been favored very much. For a start, the Quran has rejected the common belief that God created men (Adam) first and then woman (Eve) was created out of his rib. By now, you must have understood that according to the Quran, this very concept that human beings were created by a special couple called Adam and Eve, is wrong. The Quran, in effect, presents Adam as the representative of mankind or humanity.

The Quran calls both man and women as Zauj "counter parts"; but in Urdu we call a women the Zauja (wife) of a man. We do not call a man the Zauj of a women. The Quran, however, calls both men and women, Zauj to each other, meaning companions. Further, it does not say that the woman is a man's Zauj, and that the man is not. God addresses human beings and tells them: He has made Zauj among you (30:21, 42:11) . Zauj means a friend and companion; which implies that men and women are each other's friends and companions. Accordingly, Zauj would mean the ones who are complementary to each other. Given this meaning, a man complements a women, and a women complements a man. They are Zauj to each other. The Quran has gone to the extent of saying, you are from each other (3:195). Therefore, no individual can call itself complete unilaterally.

After this, the Quran has negated the myth that, Adam had faltered in the paradise due to a women. The belief of Satan trapping the woman and then the woman tempting Adam, who sinned and was then kicked out of paradise was rejected as has been mentioned in Torah of Jews. The Quran says that both men and women are capable of compliance or defiance of laws; both can err and commit mistakes. Therefore, it said: Satan misguided both of them (2:36) . Hence it is wrong to surmise that woman is responsible for all the sins committed in this world, and that the man is completely innocent. Quran has deeply discussed about the role of muslim woman.

2008-11-27T12:43:00.000-08:00

Marriage in the dictionary is explained as the name given to when a man and a woman "formally unite for the purpose of living together". In Islam, it is an act which is given great importance both from a religious view point and a social viewpoint.

The subject of marriage is vast and contains many topics; these topics include:

01. If one chooses not to marry or is unable to get married.
02. When to get married.
03. Love marriages, arranged marriages and force marriages.
04. How to choose a suitable spouse.
05. How to get married.
06. Leading a happy, married life.
07. Rights & responsibilities of the husband.
08. Rights & responsibilities of the wife.
09. Etiquettes involved in a married life.
10. Upbringing of children.
11. Responsibilities towards one's children.
12. Marrying more than one wife (*new*)

Marriage is an act which completes and encompasses the many teachings of Islam. It has been thus narrated in a Hadeeth that when a person marries, he has complete half of his religion and so he should fear Allah regarding the remaining half.

Shame, modesty, moral and social values and control of self desire are just a few of the many teachings of Islam. Furthermore, these are just a few of the many worships that a person can complete by performing the ritual of marriage. Through marriage a person can be saved from many shameless and immoral sins and through marriage he has is more able to control his desire. Therefore, the Prophet (Sallallahu Alayhi Wa Sallam) has said:

"O young men! Whoever is able to marry should marry,
for that will help him to lower his gaze and guard his modesty."

[Saheeh al-Bukhari]

The creation of mankind has been made such that man requires a spouse to complete all that a man requires. Whilst Adam (Alayhis Salaam) was in Jannah he felt a particular loneliness and in response to this loneliness Allah Ta'ala created Hawa (Alayhas Salaam) as a companion for him. This clearly shows that Allah chose women to act as a companion for man and so that they can remove that loneliness and live in harmony. Allah has created our spouses from a part of us. It is a bond that is created by Allah Himself so that we can find peace and tranquillity within our spouses.

Allah has stated in Surah al-Rum:

"And among His signs is that He has created for you mates from among yourselves,
that you may dwell in tranquillity with them;
and He has put love and mercy between you.
Verily in that are signs for those who reflect."

[Surah al-Rum - 30:21]

In conclusion, it is simple to deduce that marriage is a form of worship as well as a social necessity. We have been asked to increase the Ummah (followers) and the only permissible way in Islam is through Marriage.

Marriage is a strong oath that takes place between the man and women in this world, but its blessings and contract continues even in Jannah.

Marriage is the way of our beloved Prophet (Sallallahu Alayhi Wa Sallam), and whosoever goes against this practice has been reprimanded.

Hadhrat Anas ibn Malik narrates:

A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said:
"Where are we from the Prophet as his past and future sins have been forgiven."
Then one of them said: "I will offer the prayer throughout the night forever."
The other said: "I will fast throughout the year and will not break my fast."
The third said: "I will keep away from the women and will not marry forever."
Allah's Apostle came to them and said,
"Are you the same people who said so-and-so?
By Allah, I am more submissive to Allah and more afraid of Him than you;
yet I fast and break my fast, I do sleep and I also marry women.
So he who does not follow my tradition in religion, is not from me (from my followers)."

[Saheeh al-Bukhari]

Therefore, Islamically, we are all encouraged to get married and not turn away from the ways of our beloved Prophet (Sallallahu Alayhi Wa Salaam).

It should be remembered that this duty of marriage is for both men and women. Just as men complete half their religion through this act, it is also the same for women.

Insha Allah, other topics will be discussed soon. If there are any other topics under the topic of Nikaah/Marriage that you would like to be discussed please leave a comment.

1421: The Year a Chinese Muslim Discovered America

2008-11-13T06:49:00.000-08:00

4/2003 - Education - Article Ref: IC0301-1843

http://www.islamicity.com/articles/Articles.asp?ref=IC0301-1843

The British submarine engineer and historian Gavin Menzies gave an astounding seminar on March 15, 2002 to the Royal Geographical Society in London, with evidence to support his theory that Zheng He, a Chinese Muslim navigator in the Ming dynasty, beat

Columbus by more than 70 years in discovering America.

Using evidence from maps drawn dated before Columbus' trip that clearly showed America, and astronomical maps traced back to Zheng He's time, Menzies is

confident that the Zheng He should be honored as the first discoverer of America.

Menzies's conclusion is based on 14 years of research that includes secret maps, evidence of artifacts, and apparent proof of the voyage provided by the modern

astronomy software program Starry Night.

As key evidence for a voyage that will remake history, Menzies says he obtained ancient Chinese navigation charts associated with the travels of Zheng He. The

journey ran from 1421 to 1423. Menzies maintains that the ships sailed around the Southern tips of both Africa and South America.

The late evening southern sky as it would have looked on March 18, 1421, from off the southern tip of South America. Reconstructed with Starry Night Software to

compare with maps found from Zheng He's voyages.

"I set Starry Night up for dates in 1421 for parts of the world where I thought the Chinese had sailed," explained Menzies, a navigation expert and former

Royal Navy submarine commander. He found that in two separate locations of the voyage, easily recognizable stars were directly above Zheng He's fleet.

Those stars have since moved, due to changes in Earth's orientation in space. Earth's spin is slightly imperfect, and its axis carves a circle on the sky every 26,000 years. The phenomenon, called precession, means that each pole points to different stars as time

progresses. Menzies used the software program to recreate the sky as it would have looked in 1421.

"I had Chinese star charts, and I needed to date the charts," he said. "By an incredible bit of luck, one of the courses they steered, between Sumatra and Dondra Head, Ceylon, was due west."

This part of the journey was very near the equator in the Indian Ocean. Both Polaris, the North Star, and the bright southern star Canopus, which was very nearly above the celestial south pole, were on the charts. "From that I was able to determine the

apparent shift of Polaris (due to precession). I could therefore date the chart to 1421, plus or minus 30 years."

Phillip Sadler, a celestial navigation expert at the Harvard-Smithsonian Center for Astrophysics, says the estimation of a map's age based on star positions is

possible. He said an estimate within 30 years, as

Menzies claims, is possible.

About Zheng He:

Zheng He (1371-1435), or Cheng Ho, is China's most

famous navigator. He built a total of 1622 ships and

made at least seven major excursions between 1405 AD

and 1430 AD. He traveled more than 50,000km and

visited over 30 countries, reaching Somalia and

probably Europe (France, Holland and Portugal).

Zheng He constructed many wooden ships, some of which

are the largest in the history, in Nanjing. Three of

the shipyards still exist today.

In each trip, he led a troop of 27,800 people on more

than 300 ships. In each trip, 62 major ships of this

fleet were employed, each over 400 ft long and 193 ft

wide, holding 1000 people per ship, dwarfing Columbus'

Santa Maria (75 ft x 25 ft) more than six-fold.

In the 1930s, a stone pillar was discovered in a town

in Fujian province. It held an inscription that

described the amazing voyages of Zheng He.

Zheng He described how the emperor of the Ming Dynasty

had ordered him to sail to "the countries beyond the

horizon," all the way to the end of the earth." His

mission was to display the might of Chinese.

The pillar contains the Chinese names for the

countries Zheng He visited. He wrote:

We have...beheld in the ocean huge waves like

mountains rising sky-high, and we have set eyes on

barbarian regions far away hidden in a blue

transparency of light vapors, while our sails, loftily

unfurled like clouds, day and night continued their

course rapid like that of a star, transversing the

savage waves as if we were treading a public

thoroughfare.

The countries and territories covered and recorded in

the official Ming history includes Java, Sumatra,

Vietnam, Siam, Cambodia, Philippines, Ceylon,

Bangladesh, India, Yemen, Arabia, Somalia, Mogadishu.

As a clear demonstration of his travel to Africa,

among the souvenirs he brought back to China were the

giraffes and lions, indigenous animals of Africa.

The official history also mentioned "Franca" (which

was the territory to describe today's France and

Portugal) and Holland. The Hollanders were described

as tall people with red hair and beard, long nose, and

deep eye sockets. If he did meet with the Europeans in

their native countries, then the only way would be to

navigate around the Cape of Good Hope before the Suez

Canal was a throughway.

Unfortunately, Zheng He's magnificent accomplishment

was later targeted by other courtiers as wasteful.

Most of his records were destroyed and building of

ships with more than three masts were considered

crimes punishable by death. So, a large part of his

excursion (which might include the America part) has

no reports.

In Africa near Kenya today, there are tribes that are

clearly Asian-looking. They also consider themselves

as the descendants of Zheng He's crew.

His achievements show that China had the ships and

navigational skills to explore the world.

Mysteriously, China did not follow up on these

voyages. The Chinese destroyed their ocean going ships

and halted further expeditions. Thus, a century later,

Europeans would "discover" China, instead of the

Chinese "discovering" Europe.

China has a very old seafaring tradition. Chinese

ships had sailed to India as early as the Han Dynasty.

Chinese sailors had an important invention to help

them-the compass. The compass, or "south pointing

spoon," started out as a fortune-telling instrument

used like an Ouija board. By the Song era, sailors had

taken it up. As a foreign ship captain wrote, "In

dark, weather they look to the south pointing needle,

and use a sounding line to determine the smell and

nature of the mud on the sea bottom, and so know where

they are.

Chinese shipbuilders also developed fore-and-aft

sails, the sternpost rudder, and boats with

paddlewheels. Watertight compartments below decks kept

the ship from sinking. Some boats were armor plated

for protection. All these developments made long

distance navigation possible.

After the Mongols were overthrown in 1368, the emperor

of the new Ming Dynasty wanted to assert Chinese

power. Because China was no longer part of a land

empire that stretched from Asia to Europe, the emperor

turned to the sea. He decided to build a navy. The

Chinese made elaborate plans that would not be

fulfilled for many years. A shipyard was built at the

new capital of Najing (Nanking). Thousand of varnish

and tung trees were planted on nearby Purple Mountain

to provide wood for shipbuilding. The emperor

established a school of foreign languages to train

interpreters. While all this was going on, the man who

would lead the navy was still an infant.

Zheng He was born in 1371 in Kunyang, a town in

southwest Yunnan Province. His family, named Ma, were

part of a minority group known as the Semur. They

originally came from Central Asia and followed the

religion of Islam. Both his grandfather and father had

made the Muslim pilgrimage to Mecca. Zheng He grew up

hearing their accounts of travel through foreign

lands.

Yunnan was one of the last strongholds of Mongol

support, holding out long after the Ming Dynasty

began. After Ming armies conquered Yunnan in 1382,

Zheng He was taken captive and brought to Nanjing. The

eleven year old boy was made a servant of the prince

who would become the Yong Le Emperor. It was Yong Le

who renamed the boy Zheng He.

Zheng He is described in Chinese historical records as

tall and heavy, with "clear-cut features and long ear

lobes; a stride like a tiger's and voice clear and

vibrant." He was well liked and admired for his quick

wit in argument. Moreover, he was a brave soldier.

When his prince seized the Chinese throne from his

nephew, Zheng He fought well on his behalf. As a

result, Zheng He became a close confidant of the new

emperor and was given an important position at court.

The Yong Le emperor had ambitious plans. A vigorous

man, he rebuilt the Great Wall to the condition in

which it exists today. He also built his new capital

at Beijing, next to the remains of the former Yuan

capital. The emperor decided to go ahead with the sea

voyages that had long been planned. He appointed Zheng

He to lead them and gave him the title "Admiral of the

Western Seas."

At each country Zheng He visited, he was to present

gifts from the emperor and to exact tribute for the

glory of the Ming. The Chinese had a unique view of

foreign relations. Because China developed its culture

in isolation from other great civilization, it says

itself as the center of the world. The Chinese called

their country "the Middle Kingdom."

The Chinese emperor's duty was to attract "all under

heaven" to be civilized in Confucian harmony. When

foreign ambassadors came to the Chinese court, they

"kowtowed" as they approached the emperor. (The

required process of "kowtow" was to kneel three times

and bow one's head to the floor three times at each

kneeling.) In return for tribute from other countries,

the emperor sent gifts and special seals that

confirmed their rulers' authority. In fact, these

foreign kings were officially made part of the Ming

Dynasty.

In 1405 Zheng He set out on his first voyage. No

nation on earth had ever sent such a fleet onto the

ocean. It included sixty-two large ships, some 600

feet long, larger than any other on the seas. Hundreds

of smaller vessels accompanied them. A Chinese

historian described them; "The ships which sail the

Southern Sea are like houses. When their sails are

spread they are like great clouds in the sky."

Zheng He's first port of call was in Champa, a part of

today's Vietnam. He was surprised to find many Chinese

living there. Merchants and craftsmen had emigrated

from the coastal provinces since the time of the Tang

Dynasty. They had already helped to spread Confucian

ideals, and Champs's ruler willingly offered tribute

for the Chinese emperor. In return, of course, Zheng

He presented the king with lavish gifts that were

probably more valuable.

Zheng He sailed away from the coast, westward across

the Indian Ocean. The ships traveled for days out of

sight of any land. Then they encountered a hurricane.

The ships tossed wildly in the fierce storm and seemed

to be on the verge of sinking. Then a "divine light"

suddenly shone at the tips of the mast. "As soon as

this miraculous light appeared, the danger was

appeased," Zheng He wrote.

When the Chinese sailors reached Calicut, India, their

giant ships created a stir. The ruler there presented

his visitors with sashes made of gold spun into

hair-fine threads and studded with large pearls and

precious stones. The Chinese were entertained with

music and songs. One crewmember wrote that the

Indians' musical instruments were "made of gourds with

strings of red copper wire, and the sound and rhythm

were pleasant to the ears."

On the way back to China, the fleet threaded its way

through the Straits of Malacca, stopping at the large

islands of Sumatra and Java. Zheng He established a

base at the Straits that he would use for each of his

seven voyages. There are thousands of smaller islands

in this vast archipelago, and some were pirates'

lairs. The pirates preyed on unwary fishermen and

small merchant vessels. Zheng He, showing how the

emperor treated those who disrupted harmony, attacked

and destroyed a fleet of pirate ships. He captured the

leader and brought him back to Beijing for execution.

When Zheng He returned, the emperor was pleased. He

sent his admiral on ever-longer voyages. Seven times,

Zheng He's ships set sail for unknown lands. On and on

he went, following his orders to travel as far as he

could. He reached Arabia, where he fulfilled a

personal dream. He made the pilgrimage to Mecca that

is the duty of every good Muslim once in his lifetime.

He also visited Prophet Muhammad Mosque in Medina. On

the fifth voyage, he reached the coast of Africa,

landing in Somalia on the east coast.

Zheng He organized each expedition on an enormous

scale. Besides sailors and navigators, they included

doctors, scribes, shipwrights, and cooks. On some

voyages Muslim religious leaders and Buddhist monks

were brought along to serve as diplomats in lands

where people were Muslim or Buddhist.

Each ship brought enough food to last the whole

voyage, in case "barbarian" food was not acceptable.

In addition to rice and other food that could be

preserved, the ships carried huge tubs of earth on

deck so that vegetables and fruit could be grown.

On each voyage the fleet anchored at the Malacca base,

where provisions, tribute, and gifts were stored in

warehouses. Zheng He found that foreign kings and

princes particularly admired the famous blue-and-white

Ming porcelain dishes, vases, and cups. Foreigners

still yearned for Chinese silk, for cotton printed

with Chinese designs, and for the coarse but long

lasting, brownish yellow cloth known as Nankeen

because it was made in Nanking (now Nanjing). The

holds of Zheng He's ships were also crammed with gold

and silver, iron tools, copper kitchenware, and

perfumes.

In exchange for such wares, and as tribute, Zheng He

brought back medicinal herbs, dyes, spices, precious,

gems, pearls, rhinoceros horns, ivory, and exotic

animals. On the homeward voyage, the fleet again

stopped at their base to sort out the foreign goods

and wait for a favorable wind to return to China.

The expeditions were an important source of

information about foreign countries. A crewmember

described the Nicobar Islands in the Bay of Bengal off

the east coast of India:

Its inhabitants live in the hollows of trees and

caves. Both men and women there go about stark naked,

like wild beasts, without a stitch of clothing on

them. No rice grows there. The people subsist solely

on wild yams, jackfruit and plantains, or upon the

fish which they catch. There is a legend current among

them that, if they wear the smallest scrap of

clothing, their bodies would break into sores and

ulcers, owing to their ancestors having been cursed by

Buddha for having stolen and hidden his clothes while

he was bathing.

In Sri Lanka, the Chinese visited Buddhist Temple

Hill, where Buddha was said to have left his footprint

on a rock. They marveled at all the temples,

particularly one that held a relic of the Buddha's

tooth. According to a crew member, the people of the

island do not venture to eat cow's flesh, they merely

drink the milk. When a cow dies they bury it. It is

capital punishment for anyone to secretly kill a cow;

he who does so can however escape punishment by paying

a ransom of a cow's head made of solid gold.

Sri Lanka seemed like a treasure island, where rubies

and other precious stones were abundant. The people

harvested pearls from the sea and had discovered the

trick of making cultured pearls by planting a speck of

sand inside an oyster's shell.

The king of Sri Lanka was an ardent Buddhist who

treated both cows and elephants with religious

respect. However, because he did not show proper

respect for the ambassadors from the Son of Heaven, he

was taken back to China for "instruction." He was

returned to his island on a later voyage.

When the Chinese reached the east coast of Africa,

they found people who built houses of brick. "Men and

women wear their hair in rolls; when they go out they

wear a linen hood. There are deep wells worked by

means of cog wheels. Fish are caught in the sea with

nets." The Africans offered such goods a "dragon

saliva, incense, and golden amber." The Chinese found

the African animals even more amazing. There included

"lion, gold-spotted leopards, and camel-birds

(ostriches), which are six or seven feet tall." The

most exciting thing that Zheng He ever brought back to

the emperor's count was a giraffe.

The animal came from today's Somalia. In the Somali

Language, the name for giraffe sounds similar to the

Chinese word for unicorn. It was easy to imagine that

this was the legendary animal that had played an

important part in the birth of Confucius. Surely, it

must be a sign of Heaven's favor on the emperor's

reign.

When the giraffe arrived in 1415, the emperor himself

went to the palace gate to receive it, as well as a

"celestial horse" (zebra) and a "celestial stag"

(oryx). The palace officials offered congratulations

and performed the kowtow before the heavenly animals.

When Zheng He came back from his seventh voyage in

1433, he was sixty-two years old. He had accomplished

much for China, spreading the glory of the Middle

Kingdom to many countries that now sent tribute and

ambassadors to the court. Though he died soon

afterward, his exploits had won him fame. Plays and

novels were written about his voyages. In such places

as Malacca and Java, towns, caves, and temples were

named after him.

However, a new Ming emperor had come to the throne.

His scholar-officials criticized Zheng's achievements,

complaining about their great expense. China was now

fighting another barbarian enemy on its western

borders and needed to devote its resources to that

struggle. When a court favorite wanted to continue

Zheng He's voyages, he was turned down. To make sure,

the court officials destroyed the logs that Zheng He

had kept. We know about his voyages only from the

pillar and some accounts that his crewmembers wrote.

Thus, China abandoned its overseas voyages. It was a

fateful decision, for just at that time, Portugal was

beginning to send its ships down the west coast of

Africa. In the centuries that followed, European

explorers would sail to all parts of the world. They

would establish colonies in Africa, America, and

finally in the nations of East Asia. China would

suffer because it had turned its back on exploration.

Zheng He had started the process that might have led

the Middle Kingdom to greater glory Unfortunately the

rulers of the Ming Dynasty refused to follow his lead.

Zheng He died in the tenth year of the reign of the

Ming emperor Xuande (1435) and was buried in the

southern outskirts of Bull's Head Hill (Niushou) in

Nanjing.

In 1985, during the 580th anniversary of Zheng He's

voyage, his tomb was restored. The new tomb was built

on the site of the original tomb in Nanjing and

reconstructed according to the customs of Islamic

teachings, as Zheng He was a Muslim.

At the entrance to the tomb is a Ming-style structure,

which houses the memorial hall. Inside are paintings

of the man himself and his navigation maps. To get to

the tomb, there are newly laid stone platforms and

steps. The stairway consists of 28 stone steps divided

into four sections with each section having seven

steps. This represents Zheng He's seven journeys to

the West. The Arabic words "Allah (God) is great" are inscribed on top of the tomb.

25 Ways to Deal with Stress and Anxiety

2008-11-13T06:46:00.002-08:00

Abdul Malik Mujahid

Stress is life. Stress is anything that causes mental, physical, or spiritual tension. There is no running away from it. All that matters is how you deal with it. This article does not deal with the factors of stress, anxiety, and depression, nor is it a clinical advice. If you feel depressed, you are not alone. It has been estimated that 75 to 90 percent of all visits to primary care physicians in America are for stress-related problems. This is why it is wise to consult a doctor if you are having physical symptoms of stress. However, here are some tips that can help from a spiritual perspective.

Torture. Beatings. Loss of property. The death of loved ones. These were just some of the enormous challenges the Muslims of Makkah faced in the seventh century following their acceptance of Islam in fiercely tribal and polytheistic Makkah.

Detention. Harassment. Beatings. Discrimination. Loss of Job. Profiling. Hate Crimes. Constant media attention. Surveillance. These are just some of the challenges Muslims in America today face, post-9/11. Like our predecessors in Makkah, we have begun to face great stress, anxiety, and pressure, more than ever in our recent history on this continent, although Muslims who were brought here as slaves faced worse than what we can even imagine.

1. Ask Him. He Listens: DU`A

Turn each anxiety, each fear and each concern into a Dua (supplication). Look at it as another reason to submit to God and be in Sajdah (prostration), during which you are closest to Allah. God listens and already knows what is in your heart, but He wants you to ask Him for what you want.

The Prophet said: Allah is angry with those who do not ask Him for anything
(Tirmidhi).

The Prophet once said that in prayer, he would find rest and relief (Nasai). He would also regularly ask for God's forgiveness and remain in prostration during prayer praising God (Tasbeeh) and asking for His forgiveness (Bukhari).

Allah wants you to be specific. The Prophet advised us to ask Allah for exactly what we want instead of making vague Duas. Dua is the essence of worship (the Prophet as quoted in Tirmidhi).

"Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds. Do not make mischief on the earth, after it hath been set in order, but call on Him with fear. And longing (in your hearts): for the mercy of Allah is (always) near to those who do good" (Quran 7:55-56).

2. Tie your Camel: DO YOUR PART

One day Prophet Muhammad, peace and blessings be upon him, noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (Tirmidhi).

Muslims must never become fatalistic. Although we know only Allah is in control and that He has decreed all things, we are each responsible for making the right choices and doing the right thing in all situations of our lives. We must take action (link to planning articles on SV). We must work to alleviate the hardships we, our families and our communities face.

Ask yourself the following questions if you are worried about the state of the world: are you part of the peace movement? Is your Masjid part of the peace movement? Are you part of an interfaith group with an agenda of peace and justice? Are you working with a group fighting discrimination? If your answer is no, it is time that you sat down to plan your share of time and money in finding solutions to the problems you face.

"Verily Allah does not change men's condition unless they change their inner selves" (Quran 13: 11).

Turn each worry into a Du`a and each Du`a into an action plan. That will show your commitment to your request and will focus your energy in the right direction.

3. Remember that human responsibility is limited

While we need to carry out our duty to the best of our abilities, always remember that you don't control the outcome of events. Even the Prophets did not control the outcome of their efforts. Some were successful, others were not. Once you have done your duty, leave the results to Allah. Regardless of the results of your efforts, you will be rewarded for the part you have played.

However, never underestimate your abilities. Understand the concept of Barakah (blessings from Allah) and remember that Allah can and Insha Allah will expand them if you are sincerely exerting your energies for the right path.

4. Leave the world behind you FIVE TIMES A DAY

Use the five daily prayers as a means to become more Hereafter-oriented and less attached to this temporary world. Start distancing yourself as soon as you hear Adhan, the call to prayer. When you perform Wudu, keep repeating Shahada, the declaration of faith, as water drops slip down your face, hands, arms, and hair. When you stand ready to pray, mentally prepare yourself to leave this world and all of its worries and stresses behind you.

Of course, Shaytan will try to distract you during prayer. But whenever this happens, go back and remember Allah. The more you return, the more Allah will reward you for it. Also, make sure your Sajdas (prostrations) are talking Sajdas, in which you are really connecting to God and seeking His Mercy, praising Him, and asking His forgiveness. (link to Sajda article...ramadan page)

5. Seek help through SABR

Seek help through Sabr and Salat (Quran 2:45).

This instruction from Allah provides us with two critical tools that can ease our worries and pain. Patience and prayer are two oft-neglected stressbusters. Sabr is often translated as patience but it is not just that. It includes self-control, perseverance, endurance, and a focused struggle to achieve one's goal. Unlike patience, which implies resignation, the concept of Sabr includes a duty to remain steadfast to achieve your goals despite all odds.

Being patient gives us control in situations where we feel we have little or no control. 'We cannot control what happens to us but we can control our reaction to our circumstances' is the mantra of many modern-day self-help books. Patience helps us keep our mind and attitude towards our difficulties in check.

6. Excuse Me! You are Not Running the World, HE is.

It is important to remind ourselves that we don't control all the variables in the world. God does. He is the Wise, the All-Knowing. Sometimes our limited human faculties are not able to comprehend His wisdom behind what happens to us and to others, but knowing that He is in control and that as human beings we submit to His Will, enriches our humanity and enhances our obedience (Uboodiah in Arabic) towards him. Read the story of the encounter of Moses with the mysteries behind God's decision (Quran: 18:60-82). Familiarize yourself with God's 99 Names, which are also known as His Attributes. It is a powerful way of knowing Him.

"God-there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills them to attain. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And He alone is truly exalted, tremendous." (Quran 2:255).

The Prophet recommended reading this verse, known as Ayat al kursi, after each prayer, Allah's peace and blessings be upon him. Once Ali, may Allah be pleased with him, approached the Prophet during a difficult time and he found the Prophet in Sajda, where he kept repeating "Ya Hayy Ya Qayyum", words which are part of this verse.

7. Birds Don't Carry their Food

Allah is al Razzaq (the Provider).

"How many are the creatures that carry not their own sustenance? It is Allah Who feeds them and you, for He hears and knows all things (Quran 29:60)."

By reminding yourself that He is the Provider, you will remember that getting a job or providing for your family in these economically and politically challenging times, when Muslims are often the last to be hired and the first to be fired, is in God's Hands, not yours. As Allah says in the Quran:

"And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose. Verily, for all things has Allah appointed a due proportion (Quran 65:3).

8. God controls Life and Death

If you fear for your physical safety and security, remember that only Allah gives life and takes it back and, that He has appointed the time for it. No one can harm you except if Allah wills. As He says in the Quran:

"Wherever you are, death will find you out, even if you are in towers built up strong and high!" (Quran 4:78).

9. Remember that life is short

It's easy to get caught up in our own stress and anxiety. However, if we remember that our life is short and temporary, and that the everlasting life is in the Hereafter, this will put our worries in perspective.

This belief in the transitory nature of the life of this world reminds us that whatever difficulties, trials, anxieties, and grief we suffer in this world are, Insha Allah, something we will only experience for a short period of time. And more importantly, if we handle these tests with patience, Allah will reward us for it.

10. Do Zikr, Allah, Allah!

"... without doubt in the remembrance (Zikr) of Allah do hearts find tranquility"
(Quran 13:28).

If you commute, use your time in Zikr. Pick any Tasbeeh and do that instead of listening to the radio or reading the newspaper. Maybe you can divide it up between Zikr and planning. Personally, I recite the Tasbeeh of "Subhana Allahe wa be hamdihi, subhan Allahil Azeem" 100 times as I drive. The Prophet taught us these two short phrases which are easy to say but will weigh heavy on our scale of good deeds in the Hereafter.

When your heart feels heavy with stress or grief, remember Allah and surround yourself with His Zikr. Zikr refers to all forms of the remembrance of Allah, including Salat, Tasbeeh, Tahmeed, Tahleel, making supplication (Dua), and reading Quran.

"And your Lord says: 'Call on Me; I will answer your (prayer)..." (Quran 40:60)

By remembering Allah in the way He has taught us to, we are more likely to gain acceptance of our prayers and His Mercy in times of difficulty. We are communicating with the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties.

"Remember Me, and I shall remember you; be grateful to Me, and deny Me not"
(Quran 2:152).

11. Relying on Allah: Tawakkul

When you awaken in the morning, thank Allah for giving you life after that short death called sleep. When you step out of your home, say 'in Your Name Allah, I put my trust in Allah, and there is no power or force except with Allah' (Bismillahi Tawakal to al Allah wa la hawla wa la quwwata illa billah). At night, remember Allah, with His praises on your lips.

Once you have established a plan you intend to follow through on to deal with a specific issue or problem in your life, put your trust in the most Wise and the All-Knowing.

"When you have taken a decision, put your trust in Allah" (Quran 3: 159).

Rely on Allah by constantly remembering Him throughout your day. When you
lay down to sleep, remember that sleep is death. That is why one of the recommended supplications before going to sleep is "with Your (Allah's) Name I die and become alive".

12. Connect with other human beings

You are not alone. Muslims are not alone. We are not suffering in silence. There are millions of good people who are not Muslim with beautiful hearts and minds. These are people who have supported us, individually and collectively, post-9/11, by checking up on us and making sure we are safe. These are individuals and organizations who have spoken up in defense of Muslims as we endured harassment and discrimination.

We must think of them, talk to them, connect with them, and pray for them. Through our connections, we will break the chain of isolation that leads to depression and anxiety.

13. Compare your dining table with that of those who don't have as much as you do

The Prophet said: Whenever you see someone better than you in wealth, face or figure, you should look at someone who is inferior to you in these respects (so that you may thank Allah for His blessings) (Bukhari, Muslim).

Next time you sit down to eat, eye the table carefully. Check out the selection of food, the quality, the taste, the quantity, and then think of the millions of others who don't have even half as much. The Prophet's Hadith reminds us of this so that we can appreciate and thank God for all that we have.

Also remember that the Prophet only encouraged us to compare ourselves to others in two respects: in our Islamic knowledge and level of belief in God (Deen). In these two areas, we should compare ourselves with those who have more than what we do.

14. Say it Loud: Allahu Akbar, Allahu Akbar: Takbirat & Adhan

Find a corner of a lake, go out in the wilderness, or even stand on your lawn at your home and call the Adhan with your heart. While driving, instead of listening to the same news over and over again, say Allahu Akbar as loudly as you can or as softly as you want, based on your mood. Year ago, I remember calling Adhan on a Lake Michigan shore in Chicago after sunset as the water gushed against my knees. I was calling it for myself. There was no one else accept the waves after waves of water with their symphony. It was relaxing and meaningful. Allahu Akbar, Allahu Akbar.

15. Pray in congregation (Jamat)

Pray with other people instead of alone. If you can't pray all five prayers in congregation, at least find one or two prayers you can pray with others. If you are away, establish Jamat in your own family. During the Prophet's time, even though the Muslims endured great persecution, including physical beatings, they would sometimes meet on the side of a mountain or valley and tried to pray together. This is a great morale booster.

16. How is your Imam's Dua?

Does the Imam at your local mosque make Dua silently or out loud? Ask him to supplicate with the whole congregation. Suggest Duas for him to make. Ask him to make Dua for other people.

17. Work for the Unity of Muslims

Bringing Muslims together will not only help the Muslims, but it will also encourage you to focus your energies on something constructive versus zeroing in on and consistently fretting about difficulties you are going through.

Invite Muslims from other ethnic groups to your functions. Visit Masjids other than yours in your city. When you meet a Muslim leader, after thanking him for his efforts, ask him what he is doing for Muslim unity. Ask Imams to make Dua for this. These are just small ways you can help yourself and the Muslim community.

18. Sleep the way the Prophet slept

End your day on a positive note. Make Wudu, then think of your day. Thank Allah for all the good things you accomplished, like Zikr and Salat. Ask yourself what you did today to bring humanity together and what you did to help Muslims become servants of humanity. For everything positive, say Alhamdu lillah (Praise be to Allah). For everything negative say Astaghfirullah wa atoobo ilayk (I seek Allah's forgiveness and I turn to You [Allah]). Recite the last two chapters of the Quran, thinking and praying as you turn on your right side with your hand below your right cheek, the way the Prophet used to sleep. Then close your day with the name of Allah on your tongue. Insha Allah, you will have a good, restful night.

19. Begin the Day on a Positive Note

Get up early. Get up thanking God that He has given you another day. Alhamdu lillahil lazi ahyana bada ma amatana, wa ilaihin Nushoor (Praise be to Allah Who gave us life after death and unto Him will be the return). Invest in an audio tape driven alarm clock so you can get up to the melody of the Quran. Or Let Dawud Wharnsby's joyful notes put you in a good mood. Sing along if you like. Develop your to do list for the day if you didn't do it the night before. Begin with the name of Allah, with Whose name nothing in the heavens or the earth can hurt you. He is the Highest and the Greatest.

(Bismillahillazi la yazurru maa ismihi shaiun fil arze wa la fis samae, wahuwal Alee ul Azeem).The Prophet used to say this after every Fajr and Maghrib prayers.

20. Avoid Media Overexposure: Switch from News to Books

Don't spend too much time checking out the news on the radio, television or internet. Spend more time reading good books and journals. When you listen to the persistent barrage of bad news, especially relating to Muslims nowadays, you feel not only depressed, but powerless. Cut down media time to reduce your stress and anxiety. It's important to know what's going on but not to an extent that it ruins your day or your mood. (similarly, when you are in a sad mood, refrain from wallowing and listening to sad songs)

21. Pray for Others to Heal Yourself.

The Prophet was always concerned about other people, Muslims and non-Muslims, and would regularly pray for them. Praying for others connects you with them and helps you understand their suffering. This in itself has a healing component to it. The Prophet has said that praying for someone who is not present increases love.

22. Make the Quran your Partner

Reading and listening to the Quran will help refresh our hearts and our minds. Recite it out loud or in a low voice. Listen to it in the car. When you are praying Nafl or extra prayers, pick it up and use it to recite portions of the Quran you are not as familiar with. Connecting to the Quran means connecting to God. Let it be a means to heal your heart of stress and worries. Invest in different recordings of the Quran and their translations.

"O humanity! There has come to you a direction from your Lord and a cure for all [the ills] in men's hearts - and for those who believe, a Guidance and a Mercy" (Quran 10:57).

23. Be thankful to Allah

"If you are grateful, I will give you more" (Quran 14:7).

Counting our blessings helps us not only be grateful for what we have, but it also reminds us that we are so much better off than millions of others, whether that is in terms of our health, family, financial situation, or other aspects of our life. And being grateful for all we have helps us maintain a positive attitude in the face of worries and challenges we are facing almost daily.

24. Ideals: ONE STEP AT A TIME

Ideals are wonderful things to pursue. But do that gradually. Think, prioritize, plan, and move forward. One step at a time.

25. EFFORTS not Results Count in the Eyes of Allah

Our success depends on our sincere efforts to the best of our abilities. It is the mercy of Allah that He does not demand results, Alhamdu lillah. He is happy if He finds us making our best sincere effort. Thank you Allah!

ISLAM AND ITS TRAGEDY

2008-11-13T06:46:00.001-08:00

Islam, today the second largest religion in the world, derives from the teachings of the prophet Mohammad in the seventh century CE. Islam means submission to truth. Mohammad claimed that God (Allah) had spoken through earlier prophets- including Abraham, Moses and Jesus- before him and he was the last. As a school of thought, Islam, essentially, is a critical and political school. It makes its appearance in the history of mankind with NO (la). A NO which began with the cry of unity, a cry which Islam reinitiated when confronted by aristocracy, monopoly or compulsion. “NO oppression, NO exploitation, NO ignorance”. Mohammad cried out “I have come from God. God has willed that all oppressed and exploited people should be helped and that they should inherit the earth”. The main pillar of Islam is ‘Tawhid’ (dynamic monotheist ontology). God is the essence of life, the meaning of creation and the origin of truth. The unity of God has special meaning: NO discrimination in respect of race, class, gender, tribe . . . The God-Human relation is not similar to master-slave or father-child relation. Man can approach God by realizing God’s character: justice, honesty, trust, purity, compassion, mercy. . . Tawhid also means that there is not (and there should not be) any real contradiction between material and spiritual aspects of life. Approaching to God is possible through making dialectical process between material and spirit, reality and truth, masculinity and femininity. . . And “there is a potential integration between God, human and nature”. Therefore wasting the natural resources -including health, prodigality and dissipation are strictly forbidden.

Moslems, after Mohammad, established a rich civilization. They developed science especially mathematics, algebra, astronomy, medicine and philosophy considerably. They created a much expanded network of business. However, the history of Islam followed a strange and tragic path (especially after the invasion of Mongol dynasties). The Islamic values affected by tribal customs the economic system converted to a semi-feudal system with an oriental despotism. The pressures, injustices, usurpations and extortions of the rights of people became more pronounced through the system of aristocracy. A formal system of clerics has emerged to legitimize the power via bias interpretations of Quran and then many Islamic ideas have been distorted. This system, rivaling with secular modernity imposed by western oriented government, developed “Islamic fundamentalism”. Therefore, Islamic fundamentalism could be defined as an irrational- aggressive reaction to oppressive behaviors of western governments and it made Islam to be misunderstood among western societies. Today we need to distinguish two kinds of Islamic revivalism; 1) a reactive approach called fundamentalism by western commentators (although I admire “traditionalism” rather than “fundamentalism” because it is very hard to find links between Islamic fundamentals and so-called fundamentalism); 2) a proactive approach – although still very fragmented – which we may call it “ reconstructionism”. This approach is going to “de-construct” current Islamic ideas and cultures, in order to explore and exclude the historical contaminants added to original Islamic ideas; and then to reconstruct Islam as an “emancipatory historical movement”. They aimed to reconstruct Islam in struggle with internal destructive forces (i.e. traditionalism

Women in Hinduism

2008-11-10T11:45:00.002-08:00

Women in Hinduism

Women's intellect hath little weight:

"Indra himself hath said, The mind of woman brooks not discipline, Her intellect hath little weight." [Rig-Veda 8:33:17]

Women are powerless and they have no inheritance. They are even worse than bad man:

"Women are powerless, have no inheritance, and speak more humbly than even a bad man." [Krsna Yajur-Veda Taittiriya Samhita 6:5:8:2]

There can be no lasting friendship with women. Their hearts are like hyenas':

"With women there can be no lasting friendship: hearts of hyenas are the hearts of women." [Rig-Veda 10:95:15]

Women should beget sons, not daughter:

"Almighty God, you have created this womb. Women may be born somewhere else but sons should be born from this womb" [Atharva-Veda 6:11:3]

"O Husband protect the son to be born. Do not make him a women." [Atharva-Veda 2:3:23]

Women's veil and other limitations:

"Cast down thine eyes and look not up. More closely set thy feet. Let none See what thy garment veils, for thou, a Brahman, hast become a dame." [Rig-Veda 8:33:19]

Widow burning (Sati):

"Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent. Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth. Rise, come unto the world of life, O woman: come, he is lifeless by whose side thou liest. Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover." [Rig-Veda 10:18:7-8]

"If a womans husband dies, let her lead a life of chastity, or else mount his pyre." [Vishnusmrti xxv.14] [Clayton 13]

"Arjuna having found the bodies of Krishna and of Rama, performed for them, and the rest of the slain, the obsequial rites. The eight queens of Krishna, who have been named, with Rukmini at their head, embraced the body of Hari, and entered the funeral fire. Revat also, embracing the corpse of Rama, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devaki and Rohini committed themselves to the flames." [Vishnu Purana, 5:28]

Slavery in Vedas:

"Two wagon-teams, with damsels, twenty oxen, O Agni, Abhydvartin Cayamdna, The liberal Sovran, giveth me. This guerdon of Prthu's seed is hard to win from others." [Rig-Veda 6:27:8]

Dowry system in Vedas:

The Vedas prescribe that a dowry be given by the brides family to the groom. The Rig Veda states that cows and gifts given by the father of the bride to the daughter accompanied the brides procession [Rg Ved X.85] [Apte 12]. Kakshivat says he became rich by the father-in-law giving him 10 chariots and maids and 1060 cows during the marriage ceremony [Rg Ved I.126] [Apte 13]. The ancient custom of kanyadan, where the father presented his daughter with jewelry and clothes at the time of her marriage, and vardakshina where the father presented the groom with kith and kind are, in essence the dowry system.

Disable women and the women from low family cannot be married:

"Nor (should he marry) one of a low family (such as an agriculturer's, or an attendant of the king's family); Nor one diseased; Nor one with a limb too much (as e. g. having six fingers); Nor one with a limb too little." [The Institutes of Vishnu, 24:10-14]

There is no creature more sinful than women; women are blazing fire; they are poison; they are snake; they are living lies:

"There is no creature more sinful, O son, than women. Woman is a blazing fire. She is the illusion, O king, that the Daitya Maya created. She is the sharp edge of the razor. She is poison. She is a snake. She is fire. She is, verily, all these united together. Women have no especial acts prescribed for them. Even this is the ordinance that was laid down. The Sruti declares that women are endued with senses the most powerful, that they have no scriptures to follow, and that they are living lies." [Mahabharata, 13:40]

Although Gita doesn't talk about men-women issue yet it accuses only women for corruption and unwanted progeny:

"And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, unwanted progeny is born." [Gita 1:41]

Destruction of womens independence:

"In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a women must never be independent." [Manu-Smrti 5:148]

"Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence." [Manu-Smrti 9:3]

Mental subjugation:

"By violating her duty towards her husband, a wife is disgraced in this world, (after death) when enters the womb of a jackal, and is tormented by diseases (as the punishment of) her sin." [Manu-Smrti, 5:164]

Women must worship their husband as god:

"Though destitute of virtue, or seeking pleasure (elsewhere); or devoid of good qualities, (yet) a husband must be constantly worshipped as a god by a dutiful wife." [Manu-Smrti 5:154]

Women and Sudras were declared to be unfit for study of their own sacred texts:

"And as women, Sudras and the inferior members of the twice-borne classes were unfitted for hearing the Veda, and were infatuated in desiring the blessings, arising from the ceremonies, the muni, with a vision to their felicity, in his kindness composed the narrative called the Mahabharata." [Bhag.Pur. I.4.25; Muir III, p.42]

"They [women and Sudras] are debarred ... from being competent students of the Veda." [Vedarthaprakasha of Madhava Acharyya on the Taittriya Yajur-Veda, quoted in Muir III, p.66]

No remarriage:

Manu (V.157) states that a widow should never think of remarriage after her husband's death [1200, p.69].

The Aditya Purana (XXI.14) also says that widow remarriage should not be performed in the Kali age. [1200, p.69]

If by a mistake or under some pressure a person married a widow, he had to perform penance and abandon her as the marriage was invalid [Laghu Ashvalayana XXI.6] [1200, p.69]

The offspring of remarried woman are declared to be illegitimate:

"Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on another man's wife (belong to the begetter), nor is a second husband anywhere prescribed for virtuous women." [Manu-Smrti V.162]

Women cannot even sleep alone:

"Whilst her husband is absent, she shall sleep with one of her female relatives and not alone." [Vasishta's Padma Purana, DuB.p.349]

Female infanticide:

"Tasmat striyam jatam parasyanti ut pumamsam haranti." (Hence they reject a female child when born, and take up a male.) [Taitt. Samh. VI.5.10.3] [Muir I 26]

Child marriage:

"A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl of eight years of age; if (the performance of) his duties would otherwise be impeded, he must marry sooner." [Manu-Smrti IX.94]

Death Penalty for guilty of infidelity:

"When a woman, proud of her relations [or abilities] deceives her husband (with another man), then the king should [ensure that] she be torn apart by dogs in place much frequented by people"[Manu Smrti 8:371] "And the evil man should be burnt in a bed of red-hot iron." [Manu-Smrti 8:371-2]

VIII.371. "If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many. VIII.372. Let him cause the male offender to be burnt on a red-hot iron bed; they shall put logs under it, (until) the sinner is burned (to death)." [Manu-Smrti Buhler VIII 371-372]

Adultery is defined as the simple touching of clothes and even conversing with men:

"He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence of rivers, suffer (the punishment for) adulterous acts (samgrahana)."

"Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahana)."

"If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahana)." [Manu-Smrti VIII 356-358]

Incest in Vedas:

Pushan is the lover of his sister [Rig-Veda VI.55.4] [Apte 11]

Agni is the lover of his own sister [Rig-Veda X.3.3] [Apte 11]

Ashvins are referred to as the sons of Savitar and Ushas who are brother and sister [Apte 11].

The Ashvins married Surya and Savitri who is their sister [Rig-Veda I.116.19].

Agni is the son of his father and his sister [Rig-Veda I.91.7]

Yama wards off his sister Yami, saying marriage between brother and sister is forbidden [Rig-Veda X.10] [Apte 11]

These are just some samples!

----------------------------

"Every honest Jew who knows the history of his people cannot but feel a deep sense of gratitude to Islam, which has protected the Jews for fifty generations, while the Christian world persecuted the Jews and tried many times 'by the sword' to get them to abandon their faith." (Uri Avnery, a Jewish Journalist)

WHERE HUSBANDS BURN WIVES TO DEATH

2008-11-10T11:45:00.001-08:00

About four women a day are murdered in 'stove bursts' in Pakistan, reports CHRISTINA LAMB

Hundreds of Pakistani women are being burnt to death every year by their husbands or in-laws in an upsurge of so-called "stove-burst" attacks.

"It's the easiest way for a husband to get rid of a wife he no longer wants." Said Shahnaz Bukhari, the head of the Progressive Women's Association, an organization striving to help survivors and alert the public.

"There are no gunshots, no finger-prints. All the husband has to say is that the wife was cooking in the kitchen when the edge of her dupatta (scarf) fell in the stove and caught fire."

Figures compiled by the Human Rights Commission of Pakistan show that the practice is increasing. This may be due in part to the country's economic woes. Men who might previously have taken a second wife now kill the first because they cannot afford to maintain both.

At least four women are said to be murdered everyday by husbands or in-laws dousing them with paraffin. In Rawalpindi, about 40 women are admitted to hospital each month, often with as much as 90 % burns. "This is just the tip of the iceberg." Said Bukhari.

Most victims die. Pakistan has no specialist burns units, apart from a small private one, and hospital hygiene is often poor.

One of the few survivors is Sabira Khan. Married at 16, she was told by her 36-years-old husband that she would not be allowed contact with her family.

For two years, he beat and kept her prisoner in the house where he lived with his family, until one day her mother arrived and insisted on seeing her.

The husband and mother-in-law ejected the mother and then beat Khan, who was three months pregnant, and set her alight. Outside, her mother heard her screams and, with the help of neighbours, managed to rescue her.

Khan suffered 60% burns. Her chin had fused to her chest. She still bears the scars.

"Being burnt for such small reasons makes us feel we are not considered as human beings but as objects which can be broken and replaced," said Khan, her face half hidden behind a veil.

SHAME

For survivors such as Khan, it is hard to re-enter society, not just because of their disfigurement but also because of the shame of being cast our by their husbands.

Their own families often refuse to take them back because it would make it hard for them to marry off other daughters.

Many attacks stem from arguments over money or a row between a wife and mother-in-law. Also common are "honour killings", when a man catches his wife talking to another man. Even wealthy, educated women can fall victim to such attacks.

Irene Gill grew up in the US and held a master's degree in chemistry. She was sent to Pakistan to marry a distant cousin in an arranged marriage. She soon found herself treated like a servant.

When she was pregnant for the third time, her mother-in-law insisted that the baby be given to her sister-in-law, who was childless. When Gill refused, her in-law set her on fire. She died in hospital.

Despite often overwhelming evidence, the association has secured convictions in barely 1 % of cases. Attackers usually say the fire was a stove accident.

In Khan's case, her husband argued that she was insane and set fire to herself. He walked free. Gill's in-laws claimed she was warming milk and the gas stove exploded. Her case never came to court.

Recently, the association and several human rights groups launched a campaign to press the military government to introduce legislation to make domestic violence a recognized crime.

Bukhari has also setup a shelter in Rawalpindi where Khan and other survivors live. But such efforts have earned Bukhari enemies in a society where a woman's place is very much second-class. Critics have branded her a terrorist.

"While the rest of the world is moving forwards, we are going backwards to the Stone Age," she said.

Some help is being provided by a team of British doctors from Interplast, a Middlesborough-based charity, which recently began regular missions to carry out reconstructive surgery.

Charles Viva, a retired plastic surgeon, said he was horrified by what they found. "Entering a Pakistani hospital is like going back 70 years," he said.

"Patients are often lying on the floor. Anyone with 30 or 40 % burns or more is not treated because they are expected to die. "It's shocking to see these pretty young girls damaged by burns." The Telegraph, London

In India wives are often burnt to death by husbands and hoping to claim a second dowry from a new wife. More information can be found at http://www.digitalism.org/artdoc/dddeath.html.

Al-Balaagh Comment: The Almighty has granted woman a status so high that it leaves nothing for her to strive higher. Our Nabi (S) elevated the position of woman by saying that "Jannat lies beneath the feet of thy mothers." His advice to men in their behaviour towards their womenfolk was always: "Give them to eat of what you eat; do NOT slap them on the face…. If you are displeased with nine bad qualities in her, then try and be pleased with the ONE good-quality she possesses….."

These so-called " Muslims" of Pakistan have certainly hit a new low in their treatment of women, which is very reminiscent of the Days of Jaahiliyyah. They have NO right to call themselves "Muslims" - a name which Allah (SWT) has given to those who obey Him and carry out His Commands as enshrined in the Noble Qur'an.

Muslims are ONLY those who submit wholeheartedly to, and implicitly OBEY Allah's Laws to the letter. Those who disregard Allah's Laws and replace them with their OWN customs and murderous ways, are NOT Muslims, but are fuel for the fire of Jahannam! The BURNING question now is: Will Muslims EVER learn to treat their women with love, respect and dignity as Allah and Rasool (S) have intended?

Young Muslims' Guide to Sex Education

2008-11-10T11:44:00.001-08:00

Growing up, coming of age: an Islamic website using code language to talk about human sexuality? Coming of age indeed! You know what those words mean. Yes, when you have stopped giggling shyly, let's get started talking about human sexuality. You are probably wondering why Youth 4 the Future at IslamOnline.net would want to present this topic. Well, let's face it: It is impossible to escape talk about sex and sexuality these days. Even the supposedly most age appropriate movies, television shows, video games, and novels — those intended for a teenage audience — consist of themes such as fornication, adultery, and homosexuality.

So rather than pretending that Muslims do not care about those topics or that Muslims are not supposed to talk about them, Youth 4 the Future wants to tackle the topic to help you navigate your teenage years in a healthy manner. And I am the big brother assigned the challenging task of talking to you about it, to spare you the awkwardness of having to send your own questions to the Cyber Counseling section. You should still address the Counseling section of course because, in the limited length of this essay, we are not going to cover all there is to know.

Non-Islamic Approach to Human Sexuality

In many parts of the world, especially in days gone by or in religious communities, the approach was to treat sexuality with disdain, often as something "dirty," not to be talked about and not even to be thought of. There were strict guidelines about how men and women were to interact. In fact, the prevailing thinking was that intimacy between husbands and wives was to be "tolerated" for the sake of procreating but definitely not to be enjoyed. Even for husbands and wives, there was always an overabundance of guilt associated with seeking sexual pleasure, and it was almost unthinkable for a woman to speak about or express her desire for such pleasure, even with her husband.

Children who were coming of age were supposed to just come to an intuitive understanding about their sexuality even though they could make absolutely no sense of the physiological changes they were experiencing. Even today, rather regrettably and despite Islamic teachings to the contrary, discussions of sex and sexuality are still taboo and Muslim children are still navigating this difficult terrain on their own or resorting to information outlets which are less than wholesome and in some instances are outright forbidden in Islam.

In for a Surprise

Unless you have been blessed to have been taught how Islamic teachings view human sexuality and sexual intimacy, you are like the majority of Muslim youth whose knowledge about such topics has been acquired second- or third-hand and is most likely totally culturally biased. You might have already attempted to discuss or deal with such topics with your parents only to find that their responses were incomplete or did not make sense.

They were most likely giving you responses they had heard from their parents, which their parents in turn had heard from their parents, and so on. For the most part, we find that our etiquette of discussing sex and sexuality is often based on superstition and culture rather than on religion. It is important therefore that you put aside what you think you know so far because you are in for a real surprise.

Coming of Age

Although there is no exact date, time, or year when puberty is supposed to occur, both boys and girls usually get a major introduction to adulthood through, among many other things, the changes they experience in their voices, physical growth such as getting taller, and experiencing nocturnal emissions known more commonly as wet dreams. In Islamic teachings, once a person reaches the age of puberty, they become mukallaf (accountable for compulsory duties and answerable to God). Below is an excerpt from Abdul Wahid Hamid's book Islam the Natural Way:

This means that you come under the obligation to discharge all the duties and fulfill all the rights of an adult. To keep yourself physically clean is an obligation, to work is an obligation, to refrain from lying or the consumption of alcohol is an obligation; there are no less than the obligations of maintaining honor and chastity and performing prayer. (26)

Islamic teachings guide you through this time of intense and ongoing changes. But if no one discusses these changes with you, it can be scary and embarrassing to have your sleep interrupted when you experience a "wet dream" for the first time. You do not know what happened, why it happened to you, if others ever experience this, and how you are supposed to clean yourself up afterwards! Growing up, you might have talked to your parents about your dreams — you know, those dreams about how you scored an awesome goal in soccer, or how you grew up to be a firefighter, and so on. Imagine trying to talk to your parents about your first "wet dream." No! Why not? Too shy? Too embarrassed?

Can you believe that as the religion of Islam was being revealed, the people of Arabia literally turned to Prophet Muhammad (peace and blessings be upon him) for EVERYTHING, literally everything. A beloved wife of Prophet Muhammad, Umm Salama, tells of an instance when Umm Sulaim, Abu Talha's wife, came to speak to Prophet Muhammad. Umm Sulaim is reported by Umm Salama to have said, "O Allah's Messenger! Verily Allah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?" Allah's Messenger replied, "Yes, if she notices a discharge" (Sahih Al-Bukhari, Book 5, Hadith 280).

Can you believe she asked that question in the first place and then to, of all people, the Prophet? Wouldn't you have just wanted to disappear if you were sitting there and someone asked such a question? If you reread the hadith, however, you will notice that there was a certain etiquette to asking this type of question, and the critical factor is that there is a purpose to asking the question: to learn how to deal with a particular situation so that we can be sure we are behaving in a manner acceptable and pleasing to Allah Almighty. For example, it is unacceptable to discuss such sensitive topics if one is doing so to pass time and is driven by a motivation other than to learn. And of course Allah knows what is in our hearts.

The Qur'an similarly presents such issues in a frank though dignified manner, such as the verses which address the menstrual cycle, commonly referred to as a woman's period. People at the time of the Prophet wanted to be sure whether women were required to pray during their menses and what type of cleaning, if any, the women would have to do in order to resume praying at the end of their periods. We read in the Qur'an a reference to Prophet Muhammad who was asked a question by the Companions about the menses:

[They ask you concerning women's courses. Say they are harmful and a pollution, so keep away from women on their courses, and do not approach them until they are clean. But when they have purified themselves, you may approach them in any manner, time, or place ordained for you by Allah, for Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.](Al-Baqarah 2:222)

Dating, Masturbation, and Homosexuality

Allah Almighty created us and knows our strengths and weaknesses. He has given us guidance and a teacher to be sure that we live our life in a manner that is acceptable and pleasing to Him. In His infinite wisdom, He endowed us with the ability to procreate through sexual intimacy after marriage, characterizing sexual relations as natural and guilt-free. Through procreation, we not only ensure the continuation of the human race but also fulfill our sexual desires with our spouses.

I know what you are thinking: That's so far away. What about my sexual desires now, while I am still young, unmarried, and having all these desires? You will experience sexual desires no doubt. In fact, Prophet Muhammad particularly addressed the stage of life when young, unmarried people have intense sexual desires but cannot satisfy them because doing so without being married would mean committing the sin of fornication. Our beloved Prophet Muhammad was a patient teacher, and the young men and women among the Companions often sat in his company trying to learn from him and to apply in their lives everything they learned from him. Once when some young, unmarried men were in the company of the Prophet, he said to them, according to the narration of Abdullah ibn Mas`ud,

O young men, those among you who can support a wife should marry, for it restrains eyes [from casting evil glances] and preserves one from immorality; but he who cannot afford it [marriage] should fast, for it [fasting] is a means of controlling sexual desire. (Sahih Muslim, Book 8, Hadith 3233)

Even though one might be experiencing sexual desires, which are normal and natural, experimenting through dating or attempting to satisfy those desires before marriage in other ways is a sin. Allah Almighty warns us:

[Nor come nigh to adultery: For it is a shameful [deed] and an evil, opening the road (to other evils).](Al-Israa' 17:32)

Although the word used in the translation is "adultery," the verse in Arabic refers to zina, which includes fornication or premarital relations.

Among the changes young people experience as they come of age is the intensity and frequency with which thoughts of a sexual nature occur. Not all young people will experience this, but for those who do so, the experience can be overwhelming, embarrassing, and confusing, and it can end up leaving them guilt ridden.

For young people who have not already been introduced to Islamic teachings regarding fornication and homosexuality, there is often the danger of their wanting to explore or experiment with their sexuality without realizing the consequences of their actions. Some young people become caught in a trap of viewing outright pornography or certain movies which present sexual themes or explicit sexual content. They justify their actions by saying that at least they are not acting on their desires. However, this behavior is not acceptable in Islam and should be avoided, by fasting if necessary, so as to control one's desire as recommended by Prophet Muhammad.

In addition, there are other young people who have been misled by their peers or through various media outlets into believing that they need to explore their sexuality through dating, masturbation, and through acting upon their homosexual or lesbian desires. Islamic scholars agree that masturbation is frowned upon in Islam but a minority of such scholars allow for the possibility that a young person might turn to masturbation infrequently if only to avoid engaging in outright sin through fornication. The obviously much more preferable course of action is to fast and to exercise self-restraint. But still, there is no disagreement among Islamic scholars on the prohibition of engaging in fornication and homosexuality.

A very insightful story about fornication is narrated to us by Abdullah ibn `Umar who literally grew up in the company of Prophet Muhammad. According to this hadith, three men were on a journey and spent the night in a cave only to find that a big rock had rolled down the mountain and blocked the entrance. They convinced one another that the only way to move the rock would be to seek the help of Allah through narrating the most righteous deed that each of them had conducted for the sake of Allah alone. Among the stories recounted in the hadith is the experience of one of the three men who was tempted to commit fornication with his cousin but restrained himself from doing so. We present this portion of the hadith:

The second man said, "O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me; I gave her one-hundred-and-twenty dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said, 'It is illegal for you to outrage my chastity except in legitimate marriage.' So I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all people to me, and I also left the gold I had given her. O Allah! If I did that for Your sake only, please relieve us from the present calamity." So the rock shifted a little more but still they could not get out of there. The Prophet added, "Then the third man said [his story] … So that rock shifted completely and they got out walking." (Sahih Al-Bukhari, Book 36, Hadith 472)

For those young people who might be struggling with confusing thoughts about their own sexuality and wondering about homosexuality, we refer to a series of articles which appeared on IslamOnline.net under the broad title Homosexuality in a Changing World: Are We Being Misinformed? [2]. Even if you think you are attracted to a person of the same gender, fear Allah and turn to Him constantly, seeking His guidance and His assistance in exercising self-restraint. Allah Almighty will not punish us for thoughts upon which we do not act, but we are sure to incur His wrath and punishment for acting upon our sexual desires outside of marriage. Some people at the time of the Prophet engaged in homosexual behavior and Allah Almighty forbade homosexuality as an abomination for all time to come:

[For you practice your lusts on men in preference to women: You are indeed a people transgressing beyond bounds] (Al-A`raf 7:81)

[And unto Lot we gave judgment and knowledge, and We delivered him from the community that did abominations. Lo! They were folk of evil, lewd.] (Al-Anbiyaa' 21:74)

What is important overall is that you understand that coming of age, thinking about sex, experiencing sexual desires, and feeling sexual passion are all blessings from Allah which carry a heavy burden of responsibility and are a trust from Allah. It is not permissible in Islam for us to violate that trust, to be irresponsible with these blessings, and to risk incurring Allah's displeasure.

Natural, Enjoyable, and Worthy of Reward

After being chaste throughout your unmarried life, here's what you have to look forward to: According to Islamic teachings, sexual intimacy with your spouse is not only considered natural and guilt-free but also is meant to be enjoyable by both husband and wife, and sexual relations between spouses are worthy of reward! What's that? Never heard of such a thing? Shocked that this is what Islam teaches, right? Well, get over the shock and start to appreciate what these teachings have to do with your life.

It happened that on one occasion Prophet Muhammad helped his Companions, as narrated to us by Abu Dhar Al-Ghifari, to understand that one did not have to be rich only in wealth in order to give sadaqah (charity) and earn reward from Allah Almighty. The Companions were concerned that the rich among them were taking all of the reward by praying, fasting, and giving charity out of their surplus wealth. The Prophet reminded his Companions that a man or woman who chooses righteous conduct over sinful conduct is worthy of being rewarded by Allah. And one example of righteous conduct the Prophet specifically mentioned was the fulfilling of sexual passion with one's spouse instead of having an extramarital affair, that is, committing adultery. The complete hadith is reported in Sahih Muslim as follows:

Abu Dhar reported: Some of the Companions of the Messenger of Allah said to him, "Messenger of Allah, the rich have taken away [all the] reward: They observe prayer as we do, they keep the fasts as we keep, and they give sadaqah out of their surplus riches." Upon this, the Prophet said, "Has Allah not prescribed for you [a course] and if you follow Him you can [also] give sadaqah? In every declaration of the glorification of Allah (e.g., saying "Exalted is Allah"), there is a sadaqah, every Takbir (i.e., saying "Allah is Greatest") is a sadaqah, every praise of Him (saying al-hamdu lillah) is a sadaqah, every declaration that He is One (la illaha illa Allah) is a sadaqah, enjoining good is a sadaqah, forbidding of that which is evil is a sadaqah, and in man's sexual intercourse (with his wife) there is a sadaqah."

They (the Companions) said, "Messenger of Allah, is there reward for him who satisfies his sexual passion among us?" He said, "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward." (Sahih Muslim, Book 5, Hadith 2198)

Final Thoughts

Whether you are just reaching puberty or have come of age sometime ago, you should be reminded by this article that all of us need to be conscious of our sexuality and strive ceaselessly to remain chaste. Although common notions of adolescence encourage you to explore and to experiment with your sexuality, there is nothing within Islamic teachings that even remotely tolerates premarital sexual relations of any kind. It is important that you know what is allowable and that you ask trustworthy scholars should you have any questions. The goal should be for you to have a healthy, normal adolescence while striving to remain chaste throughout.

References

1. Hamid, Abdul Wahid. Islam the Natural Way. London: Muslim Educational and Literary Services, 1996.

2. El-Awady, Nadia. "Homosexuality in a Changing World: Are We Being Misinformed?" IslamOnline.net. 17 Feb. 2003. Last accessed on 10 Feb. 2007.

Music and Islam

2008-11-10T11:43:00.000-08:00

(The author of this article is the Editor in Chief of Al-Balaagh, a bi-monthly published from Lenasia, South Africa. He is a widely known Muslim writer, author of several books, and journalist. In August 2001 he received an Award of Honor for his 50 years of extraordinary service in the cause of Islam. He has written more than 30,000 letters in 50 years at the rate of 3 to 5 letters a night - to various people around the world, answering their queries, or thanking them for something).

Allow me the hospitality of your esteemed website to set the record straight on this simple subject of music, made vexatious and exacerbated by the sacerdotal community and their obsequious myrmidons!

At a time when the entire Muslim world is devastatingly traumatized and is at its nadir in history, here we have our self-appointed, self-glorifying, self-aggrandizing, euphemistically called “ulama”, pouncing snarlingly at the music-loving Muslims of the world with claws at the ready and fangs bared. But these are vacuous, feckless tantrums of paper tigers! No discussion on how to fight AIDS, drug abuse, and other rottenness in our hapless society, but their all-consuming passion and preoccupation is MUSIC - Haraam or Halaal!

I must unreservedly compliment the brilliant correspondents who have evinced great sanity and an irrefutably logical perspective to the subject of music, which is a FACT of nature never mind what the myopic, astigmatic priests say. The Almighty claims in the Quran that He has NOT (repeat NOT!) left out ANYTHING in the Quran (6:38). If so, then how come He “forgot” to include the “all-important” (to the mullahs) subject of music in the Quran?

Space limitations preclude my going into details, but ALL genuine SCHOLARS (NOT mullahs!) of Islam are unanimously agreed that every Hadith condemning music is DAEEF (weak). The Prophet was NOT an uncultured, uncouth barbarian, a Philistine and spoilsport who would proscribe a beautiful, aesthetic thing like music to his followers! He loved the good things of life, and music was one of them! The mullahs, who are artistically, educationally and culturally dry and desiccated, unpolished and unrefined, wish to cast the Prophet in their own mould!

When the anti-music group (the mullahs and their bootlickers) attacks the enlightened intellectuals, they resort to clichés and hackneyed expressions such as “copy-and-paste scholarship”, “unqualified”, etc. Their hallmark is that they dutifully and faithfully attack the man, never his arguments!!!

MUHAMED ISMAIL of Port Elizabeth, South Africa, says: “The Muslims of the world ... look up to the ulema bodies for guidance on Islam.” Absolutely WRONG! Muslims look up to the Quran and the Prophet for guidance on Islam. He also says: “The Traditions (Hadith).... are SECOND to the Quran as foundations of Islam.” The Prophet (according to Mr. Muhamed Ismail’s “Traditions”) gives his lice-infested head in the lap of ANOTHER MAN’S WIFE, in the ABSENCE OF THE HUSBAND, to look for lice; he eats at her place, and then sleeps in her apartment (all this when the husband is AWAY!). The Prophet Muhammad (S) had 11 (eleven) wives, and could have easily obtained a plate of food from any of his wives; he could have given his head in the lap of any of his 11 wives to look for lice, and he could have slept in the apartment of any of his 11 wives. But he preferred ANOTHER MAN’S WIFE, making sure the husband was not at home, for his lice-removing and hunger-satisfying needs!!!

Let Mr. Muhamed Ismail of P.E. inform the world how this ineffably, outrageously, unbelievably IMMORAL behaviour on the part of Prophet Muhammad (S)(as alleged by Bukhari!) which flagrantly violates ALL canons of decency and morality, is the “second source of Islamic foundation”?

Abul Kalaam Azad, the brilliant, outstanding, profound Islamic scholar (Aalim), orator, writer and theologian par excellence that India had the good fortune to produce, had this to say about music: “I can always remain happy doing without the necessities of life, but I cannot live without music. A sweet voice is the support and prop of my life, a healing for my mental labours. Sweet music is the cure for all the ills and ailments of my body and heart.” (Ghubaar-e-Khaatir)

In his Alchemy of Happiness, Imam Ghazzali says: “The heart of men has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is involved by music and harmony, and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty, which we call the world of spirits; they remind man of his relationship to that world, and produce in him an emotion so deep and strange that he himself is powerless to explain it. The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to emotion; they fan into flame whatever love is already dormant in the heart, whether it be earthly and sensual, or divine and spiritual.”

Jalaluddin Rumi says in his Mathnawi: “Therefore music is the food of lovers (of God), since therein is the fantasy of composure ... The fire of love is made keen (inflamed) by melodies……”

When such intellectual GIANTS of Islam as Ghazzali, Rumi, and others like Allamah Iqbal, Abul Kalaam Azad et al, advocate the absorption of music into one’s soul, then who on earth are these pygmy, Lilliputian mullahs to say that music is Haraam? The truth is that a wonderful, most beautiful and aesthetic thing like music is simply NOT in the “taqdeer” of these dry mullahs! That is why a wise man had so aptly remarked: “The mullahs are so DRY, that they would make excellent firewood to start the Fire of Jahannam!”

TRIPLE TALAQ

2008-11-10T11:42:00.000-08:00

Talaq-i-Bid'ah 1

Talaq-i-Bid'ah means innovated (or sinful) form of Divorce. It is defined as a divorce which is pronounced thrice in one sitting when the wife is in the state of purity (tuhr), i.e., when man says: "I divorce you, I divorce you, I divorce you." The Hanafis believe that though this form of divorce is sinful and innovative, it is nevertheless valid and divorce will take place. According to the Hanafis when triple divorce is pronounced, the wife will become totally alienated from the husband and he cannot remarry her. She becomes haram (totally prohibited) for him. Neither can he take her back nor can he go for fresh nikah with her. He can go for nikah with her only after she marries another person and that person divorces her on account of marital conflict or she becomes a widow.

According to Maulana 'Umar Ahmad 'Usmani this is the position of not only Abu Hanifa but also of Imam Malik and Shafi'i. Imam Shafi'i says this form of divorce is perfectly valid. It is not innovation (bid'ah). It is quite proper on the part of the husband to pronounce such a divorce. No husband can be prevented from adopting a valid course. Even Imam Ahmad Hanbal's position is the same as that of Imam Hanifa and Imam Malik. Thus it 'seems that all major founders of four schools of jurisprudence accept the validity of triple divorce.'

But Imam Taymiyyah has proved that Imam Ahmad bin Hanbal had retracted from his earlier position of accepting the validity of triple divorce and in a later period he used to say that when I reflected on the Qur'anic position I came to the conclusion that it permits only raj'i Talaq, i.e., divorce in which the wife can be taken back. He then took the position that even if someone pronounces triple divorce it should be treated as one only. The husband thus will have the right to take his wife back within the 'iddah period or go for nikah if the 'iddah period has expired. Imam Ahmad's companions and disciples also adopted this position. Many companions of the Noble Prophet like Ibn Abbas, Hazrat Ali, etc. also were of this opinion. Some have quoted companions like Abdullah bin Mas'ud, Abdur Rahman bin'Auf and Zuber bin al-Awwam also adopting this position. Ahl-e-Hadith also are of this opinion, i.e., that triple divorce is not valid. The Ithna 'Asharis (i.e., twelve Shi'as) and Imamiyas believe that if three divorces are pronounced together, even one divorce does not take place, let alone three. Even some Hanafi jurists like Hajjaj bin Artat and Muhammad Ibn Muqatil believe that if one pronounces three divorces, no divorce will take place.

Maulana 'Usmani tells us that according to Muhammad Muqatil one of the two opinions of Imam Hanifa was that only one divorce will take place if three divorces are pronounced. Similarly according to Imam Tilmisani Imam Malik also held the opinion that only one divorce takes place if three divorces are pronounced. Usmani also quotes from Hafiz Ibn Hajar's Fath al-Bari to the effect that many eminent jurists held that if one pronounces three divorces, only one take place.

From among the 'ulama of later period, Sheikh Shaltut, who was Sheikh al-Azhar, writes in his Fatwa that if one gives three divorces, only one divorce Talaq-i-raj'i will take place and the husband will have the right to take his wife back by saying so or by having sexual contact with her. Another prominent 'Alim 'Allama Rashid Rida' in his Tafsir al-Manar (Vol. IX, p. 683) has expressed a similar opinion. Another contemporary eminent, Arab 'Alim Shaikh Jamal al-Din al-Qasim has discussed this problem at great length in his book al-Istinas and has concluded that triple divorce has no validity and it should be treated as one divorce only. Quoting all these authorities Maulana 'Usmani says that triple divorce is not in keeping with the rulings of the Qur'an.

After quoting all these authorities Maulana 'Usmani discusses the whole issue in the light of the Noble Qur'an. He refers to the Qur'anic verse 2: 229-30, which begins with Al-talaqu marratan, i.e., divorce may be pronounced twice. He says the word marratan implies a gap between two pronouncements (all Hanafi jurists accept this), which means there should be a large enough time-gap between the two pronouncements of divorce. Marratan (twice) itself carries this sense. When we say "I went to your house twice but you were not there" cannot mean one went to his house twice in one go but after some reasonable gap of time. Once he went, he was not there, then again he went, he was not there. Thus the act of going had to be accomplished in two different periods of time. 'Usmani then quotes other verses of the Qur'an where the word marratan occurs and explains that everywhere it implies a gap of time in between.

The question is despite triple divorce being sinful, innovative and against the Qur'an will it occur if someone pronounces triple divorce? The second question is did anyone make such mistake (of pronouncing triple divorce) in Prophet's (pbuh) time and did he accept it as triple divorce? Or did he take it to be one divorce only? Lastly, when would the practice of triple divorce start again?

In the Qur'an, nikah is described as misaqan ghaliza, i.e., strong bond and has explained how and with whom one can enter into this strong bond and this strong bond cannot be dissolved without proper reason and method. It certainly cannot be dissolved whimsically. A man has to pass through different stages to bring about reconciliation either by persuading his wife to behave properly, or by appointing arbitrators as per Qur'anic injunctions (4:35). If all this fail only then recourse can be taken to divorce. Thus, according to the Qur'an, divorce is not an arbitrary and whimsical thing. The method prescribed by the Qur'an for divorce is that one can give divorce twice only, i.e., on two different occasions and then either he has to keep the woman with kindness or leave her with benevolence. In pre-Islamic Arab society they used to pronounce divorce even one thousand times and keep the sword of divorce hanging on her head. The Qur'an disallowed it and permitted pronouncement of divorce only twice. The Maulana says that even giving divorce in three periods of purity (pronouncing divorce once in every period of purity thrice is also not proved by the Qur'an and is thus prohibited. Once talaq is pronounced once, it takes place and woman goes out of marital bond at once and is now free to marry other man after completing the period of 'iddah. Why then pronounce talaq more than once? For what reason? Repeating the word more than once is just absurd, says the Maulana. Talaq should not be pronounced more than once in any case.

He then takes up the second question-whether anyone had divorced thrice in the Prophet's period? And did he accept it? He then quotes from Sahih Muslim, Imam Abu Da'ud, etc., to show that during the Noble Prophet's time, during Hazrat Abu Bakr's time and for two years during Hazrat 'Umar's time three divorces given at a time were taken as one divorce only. But after two years of his Khilafat period Hazrat 'Umar again enforced it (i.e., triple divorce) as people were misusing it and there were several complaints.

Maulana 'Usmani quotes from Musnad Ahmad Ibn Hanbal that once Rukanah pronounced three divorces against his wife but later he was very sorry for it. When the Prophet (pbuh) asked him, How did you divorce your wife? Rukanah replied that he had pronounced three divorces. The Prophet asked, Did you pronounce it in one sitting? When he said, Yes, the Noble Prophet said, Treat it as one divorce only and if you want you can take your wife back. And Rukanah took his wife back.

This hadith of the Prophet narrated by Ibn Abbas is found in Sahih Muslim, Sunan Abu Da'ud and other authentic collections of Hadith literature. No one has questioned its authenticity pertaining to marriage, divorce, inheritance or custody of children. In certain respects his views on the treatment of women differs radically from other traditional jurists. Also he bases his views entirely on the Qur'an and hadith, nothing else and comes to entirely different conclusions from many other noted traditional jurists. The Maulana has written his magnum opus Fiqh al-Qur'an in eight volumes. The book which is written in Urdu is a veritable treasure of Islamic jurisprudence though it is written in a traditional style and full of repetitions.

Maulana 'Usmani points out that Hazrat 'Umar had enforced triple divorce as triple divorce and it had become law. It is within the power of the caliph of the time to enforce certain ordinances in view of the prevailing situation, or to meet some crisis situation and no one can question it. It is, therefore, possible that Ibn Abbas might have given a fatwa accepting triple divorce after Hazrat 'Umar enforced the ordinance. The original hadith, accepting three divorces as one, therefore, is not affected, maintains 'Umar Ahmad 'Usmani. Thus it is proved by this hadith that during the time of the Noble Prophet triple divorce, if pronounced by someone, was accepted as one divorce only.

Then the Maulana takes up the third question- when did the triple divorce begin to be accepted as three divorces? It is well know that Hazrat 'Umar, after the initial two years of his Khilafat, had enforced triple divorce as triple divorce and no one will be permitted to take his wife back after pronouncing three divorces in one go. To substantiate his point the Maulana refers to the noted Egyptian historian Muhammad Husain Haykal's book 'Umar al-Farouq in which the author says that 'Umar made such an ijtihad (interpretation) in what is well established Qur'anic injunction in 2: 229-30 (Divorce is twice … which we have discussed in detail above) that until today we are opposing him in this matter. The Qur'an requires all attempts for reconciliation before a divorce (4:35)

Then Maulana 'Umar Ahmad further quotes from Haykal's book to show why Hazrat 'Umar was constrained to enforce triple divorce despite the Qur'anic injunction contrary to it. Muhammad Haykal says that when the Arabs conquered Iraq, Syria, Egypt, etc., the women prisoners from these regions were brought to Mecca and Medina. These women were very attractive and charming and the Arabs were captivated by their charm and wanted to marry them. But these women insisted on the men giving irreconcilable divorce to their former wives. To satisfy them they would pronounce triple divorce and pretend to having divorced their wives for good.

REFERENCES:

1. Maulana 'Umar Ahmad 'Usmani and Women's Rights in The Qur'an, Women and Modern Society, Asghar Ali Engineer, Select Books, India, 1999

How divine are Shariah laws?

2008-11-10T11:41:00.000-08:00

By Mozammel H. Khan writes from Toronto

Dr. Mozammel H. Khan is the Convener of the Canadian Committee for Human Rights and Democracy in Bangladesh.

On September 11, 2005, the Premier of Ontario, Canada's largest province, emphatically declared: "Ontario will reject the use of Shariah law and will move to prohibit all religious-based tribunals to settle family disputes such as divorce." Shariah Court in Toronto, Canada, was the first legal one in Western soil because of political Islam's global ploy that the West was unaware of. His announcement came after hundreds of demonstrators around the world protested a proposal to let Ontario residents use Islamic law for settling family disputes.

In fact, the fight between the proponents and opponents of the introduction of Shariah law in Ontario, Canada, has been going on since 2003 when a group of Islamic clerics led by a Pakistani-born lawyer who set up a so-called "Darul Kada" (House of Justice) in Ontario and subsequently appealed to the Ontario government to give Darul Kada the arbitration power to settle the disputed among the Muslims. The word Shariah means "the path to a watering hole." To its proponents it denotes an Islamic way of life.

It is indeed a matter of great pride for the secularist Bangladeshi Muslims that the theological fight against the introduction of Shariah law was largely led by the Muslim Canadian Congress with its Director of Shariah Law, a Bangladesh born scholar, who

conducted extensive research to portray, to the Muslims and non-Muslims alike, around the globe that very little of what is termed as Shariah is divine order. The name of this humble man is Hasan Mahmud who resides in the outskirts of Toronto.

Hasan Mahmud participated in scores of global TV and radio debates and international conferences, the most recent of which was conducted over the phones by the Voice of America on January 18 against Jamaaat-e-Islami's Assistant Secretary General Mr.

Kamruzzaman, scoring important points over his opponents who are bent on introducing Shariah law, in any society they rule or reside.

His numerous citations from the authentic documents Manu scripted by learned Islamic theologians from across the globe have dispelled many of the myths of Shariah and have,

in fact, glorified the great religion, where the Holy Qur'an is believed to reign over any other directives or declarations. A few very common and detrimental anomalies, as cited by Hasan Mahmud through his tenacious research on the Shariah law which most of

the common people fallaciously perceive as directives from the Qur'an, in the Shariah law as compiled by the Bangladesh Islamic Foundation under the title Bidhibaddha Islami Ain (BIA, Islamic laws) could be summarized as follows:

The Shariah laws clearly do not place men and women on level ground in seeking justice, acting as witness, in inheritance and divorce. According to BIA, a husband can instantly divorce his wife where witness is not a pre-requisite.

On the contrary, the Qur'an in Sura Baqarah in Verses 228-229 and Sura Talaqh Verses 1-2, clearly states: "When ye do divorce women, divorce them at their prescribed period and count (accurately) their prescribed period (that delays finality of divorce for at least two months) and take for witnesses two persons from among you."

Likewise, Article 576, Volume 2 of BIA cites: "Women's witness is not acceptable in hudud (killing, robbery, adultery, etc) and kisas (eye for and eye, etc) cases." This is in direct violation of verse 283 of surah Baqarah where it is affirmed: "conceal not

evidences, for whoever conceals it, his heart is tainted."

Regarding dispensing justice for killing of human beings, BIA in its Article 56, Volume 1, attests: "If a Mulsim kills a non-Muslim and non-Muslim kills a Muslim, in either case, the killer must be given the capital punishment." However, Articles 914c and 64 of

the third volume of BIA claims: "If the head of state kills anyone or if anyone kills his son, daughter or grandchildren, then the killers must not be given the capital punishment."

On the other hand, the Penal Law of Islam on page 149 declares: "In an Islamic state, no Muslim should be given capital punishment for killing a non-Muslim." Bukhari in Hadith 283 of Volume 4 supports the above dictum when it says: "A Muslim must not be given

capital punishment for killing a non-believer."

In contrast, the Qur'an is very explicit in its declaration in Verse 33 of Sura Bani Israel where it was revealed: "Nor take life -- which God has made sacred -- except for just cause" and Verse 178 of Sura Baqarah which states: "The law of equality is

prescribed to you in case of murder." No exception has been granted in the Qur'an so far as the punishment for taking an innocent human life is concerned.

One very despicable phenomenon that is mostly prevalent in Bangladesh that a few clerics very often declare a Muslim as murtad (some who has renounced his

Faith) citing the violation of specific Shariah law by the victim and promulgate a unilateral death sentence to him. It is obvious that a person himself can only

Renounce his own faith. It is like committing suicide. No one from outside can shoulder that responsibility.

The Qur'an in this case clearly indicated in Sura Nisaa, Verse 94: "And say not to any one who offers you a salutation: thou art none of a believer!" Verse 137 of Sura Nisaa went further by declaring: "Surely those who believe then reject faith, then believe again and again reject faith, and go on increasing in unbelief, God will not forgive them nor guide them."

This verse clearly directs the believer neither to proclaim any one murtad nor to take the law in one's own hand to deal with the so-called murtad.

The Qur'an is one out of at least ten sources of Shariah law and it deals with only a very little segment of it. However, the Qur'an itself in Verse 9 of Sura Hijr describes itself as a "book of advice," and as such, each verse of it may not be deemed to be a directive.

The Qur'an deals with only five areas, where as the Shafi and the Hanafi books alone contain more than six thousand laws. The laws illustrated by five Madhhab (school of thoughts) are numerous and in many cases they contradict each other. The existence of different school of thoughts itself amplifies that there are hardly any universality in them. In fact, Shariah law has, in many instances, tarnished the universalism of the Qur'an by indulging itself in contradictory interpretations.

Moreover, Sura Gashiya's verses 21, 22 of the Qur'an revealed, indicating to Prophet (SM): "Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage affairs." The similar messages were delivered twenty eight times in the

Qur'an where it was revealed: "I sent messengers only to convey my messages of fear (to those who reject truth) and good news to the mankind."

For these reasons, probably, none of the preachers of Islam ever applied Shariah law and the four Jurist Imams never called their legal opinions "God's Law."

The major concern of people critical of Shariah law is that it is extremely anti-women and subject to uncontrolled interpretation and evolution. There is virtually no formal certification process to designate someone as being qualified to interpret Islamic law.

As it stands today, almost anyone can make rulings as long as they have the appearance of piety and a group of followers.

[Hasan Mahmud's Bangla website: www.BanglarIslam.com

is a great source of most authentic Islamic documents about Shariah.]

REFERENCE: The Daily Star, Dhaka [6 Feb., 2006]

[http://www.thedailystar.net/2006/02/06/d602061501111.htm]

Quran and Determination of Sex

2008-11-06T11:04:00.000-08:00

The Noble Qur'an which was revealed to Prophet Muhammad(pbuh) about 1400 years ago mentions how the sex of a human being is determined. The following two verses or Ayat of the Qur'an are very clear on this matter.(A. Yusuf Ali translation)

"And of him He made

Two sexes, male and female." Surah Qiyamat (the Resurrection), 75: 39

In the above Ayah, " of him He made two sexes, male and female" means that of the human male (he), He (Allah)

Created both the sexes male and female. Hence human male is responsible for the birth of a male child or a female child. The human female is not responsible for the sex determination of the child. However, in many Muslim countries the woman is blamed for the birth of a female child as in these countries they welcome the arrival of a male child.

"That He did create in pairs,-male and female,

From a seed when lodged (in its place); Surah Najm(the Star) 53:45-46

To understand Sex determination we need to understand the Chromosomes, particularly the X and Y chromosomes.

The accepted chromosome number for humans in 1935 was forty-eight. The year 1956 is considered to mark the beginning of modern human Cytogenetics. Until this time the number of chromosomes in the normal human cell was considered to be 48. Due to improvements in techniques it was discovered that the correct number is 46 (Tjio and Levan, 1956)

Reference: Tjio JH, Levan A (1956) The chromosome number of man. Am J Obstet Gynecol 130:723-724

What is a Chromosome?

A chromosome is composed of a very long molecule of DNA and associated proteins that carry hereditary information. The centromere, which is at the center of the chromosome, is a specialized structure that appears during cell division and ensures the correct distribution of duplicated chromosomes to daughter cells. Telomeres are the structures that seal the end of a chromosome. Telomeres play a critical role in chromosome replication and maintenance by counteracting the tendency of the chromosome to otherwise shorten with each round of replication.

Chromosomes are composed of protein and DNA, and they are distinct dense bodies found in the nucleus of cells. Genetic information is contained in the DNA of chromosomes in the form of linear sequences of bases (A, T, C, G). The DNA in an individual chromosome is one, long molecule, which is highly coiled and condensed. The total number of bases in all the chromosomes of a human cell is approximately six billion and individual chromosomes range from 50 to 250 million bases. The DNA sequence for a single trait is called a gene. Each chromosome contains a few thousand genes, which range in size from a few thousand bases up to 2 million bases.

During most of the cell cycle, interphase, the chromosomes are somewhat less condensed and are not visible as individual objects under the light microscope. However during cell division or mitosis, the chromosomes become highly condensed and are then visible as dark distinct bodies within the nuclei of cells. The chromosomes are most easily seen and identified at the metaphase stage of cell division.

Sex Chromosomes X and Y

Somatic cell is any cell other than a sperm or egg cell. Somatic cells in humans and most other animals are diploid. Diploid cells are cells containing two sets of chromosomes. Each somatic cell in humans contains 46 chromosomes which can be distinguished from one another by their appearance under a microscope. Chromosomes differ in size, position of the centromere, and staining pattern. A pair of chromosomes that have the same size, centromere position and staining pattern are called Homologous chromosomes (homologues). The chromosomes of a homologous pair carry genes controlling the same inherited traits. Each locus (the position of a gene along the length of a chromosome) is in the same position on homologues.

One exception to homologous chromosomes for human somatic cells is the two distinct sex chromosomes which are important in sex determination. All other chromosomes are referred to as autosomes.

Sex chromosomes in humans are the X and Y chromosomes.

Females have a homologous pair of X chromosomes.

Males have one X and one Y chromosomes.

Thus, humans have 22 pairs of autosomes and 1 pair of sex chromosomes.

The special type of cell division that produces haploid cells is called meiosis and occurs only in the gonads (ovaries of the female and testes of the male). Meiosis in humans produces sperm and egg cells which contain 23 chromosomes. When fertilization occurs, the zygote contains 46 chromosomes and is diploid. The process of meiosis and fertilization are unique to sexual reproduction and all sexually reproducing organisms follow a basic pattern of alternation between diploid and haploid conditions. Haploid cell is a cell that contains a single chromosome set.

The number of chromosomes in human cells is 46 with 22 autosomal pairs (a total of 44) (one of each type contributed by the mother and one of each type from the father) and 2 sex chromosomes - 2 X chromosomes for females (one from father and one from mother) or an X and a Y chromosome for males (the X from the mother and the Y from the father). Sex chromosomes determine the sex of an organism and some other sex-linked characteristics.

In the process of reproduction, special cells are produced in males and females. Males produce sperm cells and females produce egg cells, or ova. The chromosomal makeup of these cells is interesting. Each sex cell from each parent contains only one member from each pair of chromosomes. Therefore, in ova or egg cells there are 22 autosomes plus an X chromosome. There are two types of sperm cells, each type carrying 22 autosomes plus a gender-determining chromosome, i.e., X or Y.

The banding of chromosomes by using dyes was discovered in the late 1960's and before that cytogeneticists depended on chromosome length and position of a constriction to identify the individual chromosomes. The band width and the order of bands is characteristic of a particular chromosome - a trained cytogeneticist can identify each chromosome (1,2,3...22, X and Y) by observing its banding pattern under the microscope.

Sex Determination

Sperm and egg cells are called gametes and are distinct from somatic cells with respect to their chromosome number. Each human gamete contains a single set of 22 autosomes and a sex chromosome (either an X or a Y). Gametes in humans and other organisms are haploid.

Haploid number: The number of chromosomes in a haploid cell (designated N). The haploid number of humans is 23. Sexual intercourse allows a haploid sperm cell from the father to reach and fuse with an egg cell from the mother in a process called fertilization. Fertilization is the fusion of a sperm cell and an egg cell to form a zygote.

Zygote is a fertilized egg cell and it contains the two haploid sets of chromosomes from the gametes and is diploid.

Half of the genes carried on the chromosomes are contributed by the mother (set of chromosomes from the egg cell) and half by the father (set of chromosomes from the sperm cell).

During development from a zygote to a sexually mature adult, the zygote's genetic information is passed with precision to all somatic cells by the process of mitosis. Sex organs, which form during development, then produce new gametes which can initiate a new cycle.

A human's sex is predetermined in the sperm gamete (spermatozoa). The egg gamete mother cell is said to be homogametic, because all its cell possess the XX sex chromosomes. Sperm gametes are deemed heterogametic because around half of them contain the X chromosome and others possess the Y chromosome to compliment the first X chromosome. In light of this, there are two possibilities that can occur during fertilization between male and female gametes, XX and XY. Since sperm are the variable factor (i.e. which sperm fertilizes the egg) they are responsible for determining sex.

Chromosomes X and Y

Chromosomes X and Y do not truly make up a homologous pair. They act similarly in their roles, but they are not homologous (the same). The X chromosome in humans is much longer than the Y chromosome and also contains many more genes. These genes are said to be sex linked, due to the fact they are present in one of the sex chromosomes. During fertilization, when the opposing homologous chromosomes come together, the smaller Y chromosome offers no dominance against the 'extra' X-chromosomes as indicated below.

Sex Linked Characteristics

These sex linked genes on the X chromosome display a number of characteristics. The following are some examples of phenotypes as a result of these genes:

Red-Green colour blindness and Hemophilia - (a condition which prevents the clotting of the blood)

Humans usually have 46 chromosomes per diploid cell consisting of 22 sets of autosomes and a set of sex chromosomes - either XX or XY. In the usual course of events, individuals with the karyotype 46, XX are female and individuals with 46, XY, are male.

The question arises as to how the sex of an individual is determined. Is sex determined by the number of X-chromosomes - with one X you are male or with 2 X's you are female? Or is sex determined by the presence or absence of the Y chromosome - the presence of a Y makes for a male or the absence of a Y produces a female?
The answer was provided by individuals resulting from non-disjunction of the sex chromosomes. Some individuals have 45 chromosomes and have only one X chromosome; other individuals have 47 chromosomes and have two X-chromosomes and a Y. The table below indicates the sex of these individuals. ___________________________________________________________________________________________

Chromosome Constitution Name of Syndrome Sex of Individual Frequency in Population

46, XX Normal Female 0.511 *

46, XY Normal Male 0.489*

45, XO Turner's Syndrome Female 1 in 5,000

47, XXY Klinefelter's Syndrome Male 1 in 700

____________________________________________________________________________________________

* Female (46, XX) and Male (46, XY) frequencies taken from US Census projection of July 1, 1966 with no correction for chromosome constitution.

It is clear that the presence of a Y chromosome is necessary for male sexual characteristics to develop.

The Human Genome Project

2008-11-05T17:56:00.001-08:00

"We shall show them Our portents on the horizons

And within themselves until it will be

Manifest unto them that it is the Truth.

Does not your Lord suffice,

Since He is Witness over all things?"

Al-Qur'an, Surah Fusilat, 41: 53

"We have caught a glimpse of

an instruction book (of life)

previously known to God."

--Dr. Frances Collins,

Director of the National Human

Genome Research Institute,

National Institutes of Health,

Bethesda, Maryland.

In June 2000, the US-based National Institute of Health (NIH) and Celera Genomics Corp., a biotech company, announced that they had deciphered about 90 percent of the human genome.

This decade old Human Genome (book of life) Project is trying to decode our genes and in this process it is churning out 12,000 letters of genetic code every minute of every day, creating a list that will total more than three billion when finally completed. Amazingly, more than 1,100 biologists, computer scientists and analysts at university laboratories in six different countries have been hard at work trying to complete what some are calling biology's version of the book of life. This project is like putting a man on the moon.

The Genome

What is the genome, and what does it mean to the human beings?

Children are taught in elementary schools that everything is made up of atoms. Atoms combine to make molecules. For example two atoms of hydrogen and one atom of oxygen combine to form one molecule of water. How do atoms and molecules work together to create the unique human being. All biological life is made up of an astonishingly complex blend of molecules. They combine, break down and recombine into the same or a myriad of other forms of molecules. Every day trillions of actions and reactions of molecules occur every second in processes that provide energy, food and cell maintenance for our bodies. What type of instructions and communications tell these atoms and molecules what to do? The Human Genome Project aims to solve that mystery in a breathtaking detail that even the scientific world is awestruck.

The molecular structures in the nucleus of a cell (the primary unit of the body) called chromosomes are at the fundamental level of the beginning of life. The chromosomes contain the genetic document- a chemical instruction set written in chemical code-that tell the human body how to arrange, structure, absorb and expel atoms and molecules. The totality of the genetic instructions is the human genome. Each individual has a unique genome, a specific chemical genetic instruction set. In reality, each human being is a genome.

Every individual receives one's genome at conception. A male sperm with its 23 chromosomes paired with a woman's 23 chromosomes in a fertilized egg, creates a totally new human being. Every individual starts life as a single cell. From that one cell a human being is made. Every growth pattern, stage and process of a human body occurs like clockwork-from fetal development to birth, infancy, childhood, adolescence and adulthood. For the first 18 years in life, on average one adds 100 million cells to the body every minute.

Such precipitous growth is so perfectly programmed from your own set of instructions contained in that first cell that by age 20, one becomes an adult of more than 100 trillion (100,000,000,000,000) cells-differentiated into heart, liver, spleen, bone, skin, muscle, stomach, intestines, eyes and most important of all the brain. Scientists have estimated that 40 percent of the genome is devoted to the development of the brain alone.

Design of Genetic Material

When scientists look into the design of the human cell they are wonderstruck to find it to be brilliant and its performance stunning. After 50 years the most marvelous biological mystery has been solved and that is how genes drive all the development of the body's cells at the molecular level. To reach this understanding they learned how the functions of the tiniest cellular structure for feeding, repairing, eliminating waste, dividing and even dying. With advances in technology, the glory of the structure of chromosomes was revealed.

The key to understanding of the genes is the DNA, acronym for deoxyribonucleic acid. DNA is found in each cell's nucleus (hence it a nucleic acid), the command center of the cell. DNA is also an instructional blueprint for every one of the 100 trillion cells that make up all body tissue. DNA directs each component of the cell in trillions of cellular processes that take place in the human body every second until death.

DNA structurally resembles ladderlike formation of two strands with rungs creating a double-helix shape. The ladder forms continuos; giant molecule called the chromosome. Water has two atoms of hydrogen and one atom of oxygen and written as H2O, with a molecular weight of 18. The DNA chromosome molecule has a molecular weight of about 80 billion. DNA chromosome is a thin thread coiled in the cell's tiny nucleus and has a diameter of 2 nanometers. When stretched to full length it would be about one and a quarter inch long. The two DNA's strands appear like stilts made of an alternating phosphate and sugar. The steplike rungs between the strands are made up of paired bases of nitrogen compounds identified by the letters G, C, A and T (the first letters of the four kinds of bases: guanine, cytosine, adenine and thymine). These are the only substances in DNA; hence the genome consists of only these four-but in seemingly endless sequences. These compounds direct every cell in the human body what to do. Special bands of these compounds are our genes.

Genes

Genes are paired on each chromosome with sequences that account for specific traits and physical and physical characteristics. Each body trait requires one or more pairs of genes. For example the color of eyes, shape of body parts and susceptibility to diseases all are found within the gene pairs of the genome. There are between 80,000 to 100,000 genes in the human genome. Scientists do not know where all the genes are, or even how many genes there are. The goal of the Human Genome Project is to decode everyone.

The universe is estimated to contain 100 billion galaxies with an estimated 200 billion stars each, and now scientists are realizing that each human body appears as complex and amazingly designed as the universe itself. For example the human brain has 100 billion neurons, with untold trillions of connections and patterns of endless wiring sequences. We are unaware of what goes on in our cells as our genome tells our cells to assemble amino acids into proteins to make cell walls, and cell walls to split and divide and human beings are unaware of the constant stream of virtual miracles that keep human beings alive, alert and functioning.

Solving the puzzle

How did such an astonishingly complex process begin? How did the billions of atoms in each DNA molecule arrange themselves perfectly for the self-perpetuation or what we call life? How did cells, DNA and chromosomes come about? Some argue that the greatest scientific proof that human beings were designed by a higher Power is this: The process of one genome creating a living, self-perpetuating organism cannot happen over time. It has to be right the first time, and it must entail literally billions of designed elements that must be in place and functioning perfectly, or else the cell cannot exist and reproduce. The self-replicating cell exists only because its inherent intelligent systems- each involving billions of functions- interact perfectly. Otherwise it is dead. The chromosomes and cells are extremely complex and beyond imagination that some scholars argue that they could never have evolved through random processes from nothing, even if given the endless time spans evolutionists require for their theory. Evolutionists are unable to explain, for example, how and why heart tissue, liver tissue, skin and blood are distinctly different and have dramatically different functions. However, surprisingly, each cell contains the same DNA. Therefore a liver cell's DNA is identical to a brain cell's DNA. Still the mystery is how each cell knows its identity, function and position in the body.

Benefits of the Human Genome Project

Through decoding the human genome scientists hope, among other things, to discover the causes for many diseases, develop new treatments and cures and slow or reverse the aging process. Already researchers on the Human Genome Project have identified genetic disorders responsible for cystic fibrosis and some types of cervical, stomach and testicular cancer, among other diseases.

A startling number of little changes that make one person different from another--known as single nucleotide polymorphisms or SNPs -- have been identified. Until September 2000 more than 800,000 SNPs have been identified. Of the 800,000 now found, 300,000 were identified by the private-public SNP Consortium, which has accelerated its program The Consortium's members include Britain's Wellcome Trust, AstraZeneca PLC, Aventis Pharma, Bayer AG, Bristol-Myers Squibb Co., Hoffman-La Roche, Glaxo Wellcome Plc, Novartis Pharmaceuticals, Pfizer Inc., Searle (now part of Pharmacia), and SmithKline Beecham Plac and Motorola Inc., IBM, and Amersham Pharmacia Biotech. Other members include the Whitehead Institute for Biomedical Research at the Washington University School of Medicine in St. Louis, Missouri; the Wellcome Trust's Sanger Center, Stanford University's Human Genome Center, and the Cold Spring Harbor Laboratory in New York, New York.

The Human Genome Project also has its own moral and ethical issues. Parents will be motivated to abort unborn fetuses with abnormal genetic profiles. There will be an increasing trend toward creating "designer babies" by customizing personal genetic traits such as looks, abilities, height, intelligence and hair and eye color. Genetic discrimination is a real possibility. Companies screen potential employees and deny jobs or insurance to those with genetic predisposition to some diseases. Finally, children could be sorted into social classes or career tracks based on career potential.

Till death do us part: why marriage remains popular

2008-11-05T11:26:00.000-08:00

Paul Vallely ponders the surprising resilience of institutionalised monogamy

Tuesday, 16 September 2008

How very modern we are. There is a temptation to think that with fewer people getting married, more divorces, more cohabitation and now civil partnerships for gays we have, in recent decades, overturned a traditional view of marriage that goes back thousands of years. But history tells another tale.

It is true that throughout the late 19th and early 20th centuries, as the population of Great Britain grew, the number of marriages rose steadily, reaching a peak around 1970 as the bulge of babies born after World War II reached child-rearing age. Since then the overall number of people marrying has been declining. Moreover, close to two in five marriages in the UK now ends in divorce one of the highest rates in Europe. Yet what we regard as the traditional institution of marriage may merely be a Victorian middle-class invention and all we're doing now is reverting to an even more traditional pattern of behaviour.

Men and women have always paired off. After the Enlightenment there was a school of anthropology suggesting that humankind's natural state was one of tribal promiscuity, but this was always an ideological standpoint rather than one rooted in empirical evidence. There were cultures in which polygamy (many marriages) or, more correctly, polygyny (many wives) was common. In some societies, particularly after war had wiped out large numbers of men, this practice was at times commonplace but often it was restricted to the kings, chiefs and strong men of the community. Even more rare was polyandry, the union of several husbands with one wife.

History, boringly, shows that monogamy has been the norm; indeed, the numerical balance of the sexes, the overpowering force of human jealousy, and the welfare of children would seem to suggest that monogamy is not just normal, but dictated by evolution. "Between husband and wife friendship seems to exist by nature," as Aristotle put it in his Nicomachean Ethics, "for man is naturally disposed to pairing."

The institution through which human society has regulated sexual activity, and minimised the social conflicts that can arise from it, is marriage. That is what turns sex from a carnal indulgence into a form of social cement that brings legal, social, and economic stability to the pleasures of procreation.

Throughout the ages, there have been people who sought to express this in mystical terms. Marriage was considered to be woven deeply into the human spirit. The complementarity of sexual difference goes beyond legal contract or social institution to become, through the business of love, a binding covenant of mutual faithfulness. In Christian metaphor this is expressed as "one flesh" the notion that the couple no longer own their own body; that their body belongs to the other spouse, and to them both jointly. Eastern Orthodoxy even speaks of marriage as a martyrdom in which husband and wife learn to die to themselves for the sake of the other.

And yet for all that theological extravagance it has not been religion contrary to what many might suppose that has been the chief regulator of marriage. It is the state that has taken the leading role.

Four thousand years ago in Babylon, the king enacted a law decreeing that adulterers should be bound together and drowned. In more civilised Ancient Greece, despite Plato's perverse philosophical recommendation that the family should be abolished, a hierarchy of sexual regulation was in place that Demosthenes summarised with the epigram: "We have mistresses for pleasure, concubines to care for our daily body's needs and wives to bear us legitimate children and to be faithful guardians of our households."

So it continued in Rome, which became the source for many of our own marriage traditions the wedding ring on the third finger of the left hand, the bride in white and veiled, the hand-clasp of the married couple. The Romans too had various degrees of marriage: in one a woman lost the rights of inheritance from her father and gained them from her husband; in another the woman retained control of her own money, making divorce easier for her; in a third less binding form, a man could dispose of his wife by sending her a note saying "take your things away" as one Roman famously did, just because his wife went to the games without telling him.

It is hardly surprising then that serial monogamy which many assume we invented after the swinging Sixties was rife in the latter days of the Roman Republic and throughout the Empire. So much so that the Emperor Augustus tightened up the divorce laws fearing that the new trend would lead to low birth-rates and a population crisis.

Religion, surprisingly, kept a low profile in all this. The Jewish scriptures were full of stories of sexual liaisons which were, shall we say, unorthodox from the father of the faith, Abraham, having a child outside wedlock, to the great king Solomon with his 700 wives and 300 concubines. These were far from simple tales of ordinary family life, though in later Judaism monogamy came to be the ideal.

Christianity for centuries took its lead from St Paul's back-handed recommendation that it was "better to marry than to burn". The gospels were ambiguous on marriage; the first recorded miracle of Jesus was at a wedding, but St Luke's genealogy of Christ included only four women, all of whom had irregular sexual relationships. The early church fathers took the view that since the end of the world was looming, the faithful really had no time for sex, but should get on with preparing for Christ's imminent second coming.

The idea that celibacy, to allow a more single-minded devotion to God and his people, was the preferable option persisted within the church for centuries. The Romans saw early Christianity as decidedly not pro-marriage. And for hundreds of years thereafter the church did not concern itself overmuch with marriage, largely just accepting the marital practices of the societies into which it expanded.

It was not for a thousand years that the church began to claim exclusive jurisdiction over matrimonial cases. Even in the Middle Ages couples were betrothed not at the altar but merely in the porch of the church. It was only in the 1540s that Catholics were required to get married before a priest. And it was the 1750s before British Protestants had to wed in church, Luther having decreed that marriage was not a sacrament but a "worldly thing... subject to worldly authority".

It was only with the coming of the Industrial Revolution that marriage began to be legally codified. It was the Marriage Act of 1753 that demanded a formal ceremony of marriage, with the publishing of banns, and parental consent for minors. It outlawed common-law marriage (the notion that a couple living together were subject to the rights and obligations of a legal marriage). Within 80 years, civil marriages had been recognised as a legal alternative to church marriages under the Marriage Act 1836.

But what persisted through all this and where real change has since come in the modern era was the status of marriage as a social institution. Throughout the centuries, marriage had crucially been an economic arrangement between two families, though among poorer classes it was governed by social form and class more than financial advantage. This reached its high point in the Victorian era. As Charles Pickstone, whose book For Fear of the Angels is an intriguing study of shifting attitudes to sex and marriage, puts it: "The Victorian era, with its high moral standards, was, able to buttress the difficulties of marriage with a scaffolding of public blame and private licence (at least for men)." It was when that scaffolding gave way that marriage shifted from being a social institution to a vehicle for personal fulfilment.

Economics consolidated the shift. Life became more comfortable as the Industrial Revolution continued. The affluent began to have more time on their hands for "relationships". Individuals who in previous centuries would have been content to settle for second best now developed much higher demands of what marriage should deliver emotionally. As the younger generation moved away from home to go to college, and broke links with their extended family, they began to invest more emotionally in marriage and the bond of sexual fidelity.

Women going out to work provided another gear change in the process. A century earlier, John Stuart Mill in The Subjection of Women had pointed out that women's decisions to marry could scarcely be called "free" given their low wages, precarious employment situation and poor educational prospects. The choice to marry, he said, was a Hobson's choice. When women began to go out and earn decent money, things changed again.

Feminist critiques of marriage followed. In The Feminine Mystique in 1963, Betty Friedan criticised the idea that women could only find fulfillment through child rearing and home making. In Feminism: An Agenda, 20 years later, Andrea Dworkin likened marriage to prostitution. Sheila Cronan took the view that marriage constitutes slavery for women, and that liberation meant the abolition of marriage. There followed gender feminism, equity feminism and post-feminism with suggestions that "marriages" should be replaced by five-year rolling contracts or that domestic responsibilities should be set down in legally binding documents.

Most of the world could not quite come round to applying doctrines of jurisprudence to dishwashing and continued to see marriage as rooted in ties of love and affection rather than the principles of justice. But expectations of marriage continued to rise and with it rates of divorce as those elevated expectations were dashed. "If love goes, the marriage goes" became the new orthodoxy. In the past, divorce had been a luxury for the rich, but almost everyone in the West was rich by the end of the 20th century.

Even so, Aristotle's truth still obtains. Marriage remains the commonest form of partnership between men and women. In 2006, of the 17 million families in the UK, 70 per cent were headed by a married couple. And though the number of cohabiting couples has doubled in two decades to around 2.2 million couples in the UK more than half of those will go on to marry.

Wedding ceremonies that a generation earlier had marked the start of a new household within the community now were seen as consolidations of an established relationship. The children of the couple became the bridesmaids and pages. And since cohabiting couples are statistically twice as likely to split up as married ones the wedding ritual has become an expression of stability.

There are new variations on the old theme, with solid second marriages after the failure of a "starter marriage" earlier on. But still today 95 per cent of women and 91 per cent of men in the UK have been married by the age of 50. And divorces have fallen for the past three years.

If the external pressures to marry have declined, the inner ones remain strong. Marriage still has an enduring magic. Even in recessions a high proportion of income continues to be spent on weddings, and the fairytale elements of the veil and white dress persist across the social scale; indeed there is very little difference in how different classes celebrate their weddings, apart from in scale and cost. Four Weddings and a Funeral remains one of the most successful British films ever made.

The fact that a third of marriages now end in divorce seems to make little difference. Couples queue to make vows that are splendidly extravagant. "Love seeks not a promise of affection," as the philosopher Roger Scruton has noted, "but a vow of loyalty" unconditional, lifelong and extraordinarily ambitious.

"The marriage contract is unlike most contracts," writes the academic L J Weitzman in that most unromantic of titles, The Economic Consequences of Divorce. "Its provisions are unwritten, its penalties are unspecified, and the terms of the contract are typically unknown to the contracting parties... No one would sign it if they had read it first."

But we do. And we continue to.

What can you do in 10 minutes?

2008-11-04T14:20:00.001-08:00

Compiled by Muhammad Alshareef

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Bismillaah Ar-Rahmaan Ar-Raheem
Here is a list of 10 things that would not take more then 10 minutes of our time. And if we knew what good these actions bring for our happiness in this life and the next, we would spend our life in dedication to these deeds:

"All work is as a seed sown; it grows and spreads and sows itself anew."

10. Pray 2 Rakahs (Salatul Duha) anytime after sunrise and before Dhuhr

Abu Hurayrah - radi Allahu 'anhu - said, "My Khaleel - Allah's Messenger sal Allahu alayhi wa sallam - advised me to do three things (1) That I fast 3 days of each month and (2) To pray 2 rakahs of Duha and (3) That I do my witr before sleeping." - Bukhari and Muslim

9. Pray for Rasul Allah - sal Allahu alayhi wa sallam

He - sal Allahu alayhi wa sallam - said, "Whoever prays for me once, Allah blesses that person 10 times (because of that prayer)." - Muslim

8. Repeat what the Mu'adhdhin is saying

Abdullah ibn Amr narrates: a man said, "O Messenger of Allah, the ones that call the people to prayer receive more reward than us." So Allah's Messenger - sal Allahu alayhi wa sallam - replied, "Say what they say, then when you finish pray for anything and you shall be given it." - Abu Dawood

7. Say 'Subhan Allah - How far Allah is from imperfection!' 100 times

Mus'ab ibn Sa'd said: My father told me that he was with Allah's Messenger - sal Allahu alayhi wa sallam - when he remarked, "Does any one of you not have the ability to attain 1000 good deeds (hasanaat) every day? Let him do tasbeeh (Subhan Allah!) 100 times, it will be written for him 1000 hasanat or 1000 sins will be wiped from his record." - Muslim

6. Play with your children for the sake of Allah

Jabir narrates: We were with Allah's Messenger - sal Allahu alayhi wa sallam - invited for a meal when we passed al-Husayn playing in the alley with some Ansar children. Allah's Messenger - sal Allahu alayhi wa sallam - walked a little faster to go and play with him. He stuck out his hand to take him, but Al-Husayn ran here and there squealing gleefully until Allah's Messenger caught him. Then he - sal Allahu alayhi wa sallam - held his chin with one hand and his head with the other and kissed Al-Husayn and hugged him. - A sound hadith narrated by Bukhari in al adab al mufrad

5. Make Dua' often during times of ease

Rasul Allah - sal Allahu alayhi wa sallam - said, "Whoever it pleases that Allah answers his supplications during times of calamity and hardship, let him increase his supplication amidst the times of ease." - narrated by Tirmidhi and Al Hakim who classified it as authentic.

BONUS: Say the Dhikr after Making Wudu
Rasul Allah - sal Allahu alayhi wa sallam - said, "If anyone of you, after perfecting his Wudu, says, 'Ash hadu An Laa ilaaha illa Allah, Wa Ash hadu Anna Muhammadan 'Abduhu wa Rasooluh- I bear witness that there is no god but Allah and that Muhammad is his slave and the eight gates of Jannah will open for him and he will permitted to enter from whichever he wishes
Narrated by Muslim

(4) Pick up the phone to call your mother (or a close relative) and tell them that you love them

Rasul Allah - sal Allahu alayhi wa sallam - said, "The Wasil (One who fulfils the rights of his ties of kinship) is not the one who does good when family members do good (and bad when they are badstyle The Wasil is the one who, when family members cut him off he does good to them." - Interpretation of a Bukhari Hadith.

(3) Take a few minutes to stop and contemplate Allah's amazing creation of your eyes, voice, and entire body

Allah says in the Qur'an: [And on the earth are signs for the certain (in faithin yourselves, will you not see (and contemplate).]
- Surah AdhDhariyaat 51/20,21

(2)Share a part of your lunch with someone

Rasul Allah - sal Allahu alayhi wa sallam - said, "Oh Abu Dharr! If you cook any soup increase it's water; then look to your neighbors and give them some of it." Narrated by Muslim

And the number one deed you can do in less then 10 minutes...

Make Du'a for your brother in his absence
Rasul Allah - sal Allahu alayhi wa sallam - said, "If a person prays for his (or her) brother in their absence (without them knowing), an Angel (hears the Du'a) and replies: 'Aameen! And may Allah give you the same.' - narrated by Ahmad, Abu Dawood and Tirmidhi

In fact, whenever the Sahaabah and Taabi'een wanted their Du'a to be answered quickly, they would ask the same thing for their brother in order to get the angel to reply, 'Aameen! And may Allah give you the same.'