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)
Saturday, November 29, 2008
Friday, November 28, 2008
The Requirements of Women's Hijab in Accordance with the Qur'an, the Authentic Sunnah and the Practice of the Pious Predecessors
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.
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
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.
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.
Thursday, November 27, 2008
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.
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.
Thursday, November 13, 2008
1421: The Year a Chinese Muslim Discovered America
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.
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
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!
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
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
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
Subscribe to:
Posts (Atom)
