4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur'an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."
Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.
IV. CONCLUSION
The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Qur'an set forth the Islamic teachings. In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims.
Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.
Even with such deviations three facts are worth mentioning:
1. The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.)
2. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law.
3. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.
It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especial!; during the two world wars, and due to the escalation of technological change.
In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.
If this indicates anything, it would demonstrate the divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and all-knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.
Wednesday, October 5, 2011
The Social Aspect
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Qur'an states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957). Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104). The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent. Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Qur'an thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship. The Qur'an states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that. More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Qur'an states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).
Moreover, the Qur'an has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad). "It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means. Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Qur'an states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957). Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104). The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent. Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Qur'an thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship. The Qur'an states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that. More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Qur'an states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).
Moreover, the Qur'an has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad). "It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means. Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
WOMAN IN ISLAM
III. WOMAN IN ISLAM
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, them Qur'an states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189) The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states:
"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states: ...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).
Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed. In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, them Qur'an states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189) The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states:
"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states: ...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).
Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed. In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
HISTORICAL PERSPECTIVES
II. HISTORICAL PERSPECTIVES
One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband." In Athens, women were not better off than either the Indian or the Roman women.
"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law." In his essay The Subjection of Women, John Stuart Mill wrote:
We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.
Before moving on to the Qur'anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only .... "
The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:
Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.
One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband." In Athens, women were not better off than either the Indian or the Roman women.
"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law." In his essay The Subjection of Women, John Stuart Mill wrote:
We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.
Before moving on to the Qur'anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only .... "
The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:
Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.
INTRODUCTION
I. INTRODUCTION
The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).
The Qur'an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?
The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).
The Qur'an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?
The Status of Women in Islam
The Status of Women in Islam
--------------------------------------------------------------------------------
The Status of Women In Islam.
Compiled By TurnToIslam.Com
Islam is the message that Allah sent to all mankind through his Prophets. The Message of Islam has always been to worship Allah alone without associating any partners with him and to follow the Messengers that he, the most High, sent to mankind.
The Last and final Messenger was Muhammad And it is his example and guidance that Muslims must seek to emulate and act upon. Islam is perfect, and there is no need for it to ever be changed or "Modernised". For It is a religion of ease and moderation. Infact, those Muslims who do not act according to the true sources of Islam are the ones who are "backwards". Advancement for mankind is through the pure Islam.
Therefore there is absolutely no need for people to differentiate and use the terms "Moderate" or "Fundamentalist" Islam. Islam is one, the fundamentals of Islam should be based upon the true sources of Islam, i.e. the Quran and the Sunnah (way of the Prophet). If the latter is done, then the Muslim's life will be the one full of light, understanding, compassion and ease.
THere will be some "Muslims" who do not respect women, or who are criminals and do bad. Just as there will be some countries which call themselves "Islamic" and call for women to be stopped from going to school and getting education etc. None of these people are following Islam properly. They are ignorant to the true teachings of Islam. Any person who has a fair and just mind, can understand that there are good and bad people in all societies. Islam is not at fault, but those people who do not follow it properly.
You can not simply generalise and make wide sweeping statements against Muslims or Islam based upon the actions of a very few people.
There are ignorant and bad people in all walks of life. Alcohol and Drug abuse, high levels of rape, guncrime, child abuse and the beating of women is something of a huge problem in the US and other Western countries. Take for example the following Statistics:
Every 9 seconds in the United States a woman is assaulted and beaten.
Between 1979 and 2001, gunfire killed 90,000 children and teens in America. (Children's Defense Fund and National Center for Health Statistics)
Nearly one-third of American women (31 percent) report being physically or sexually abused by a husband or boyfriend at some point in their lives, according to a 1998 Commonwealth Fund survey. (The Commonwealth Fund, Health Concerns Across a Woman’s Lifespan: 1998 Survey of Women’s Health, May 1999)
One in five (21 percent) women reported she had been raped or physically or sexually assaulted in her lifetime.
In a national survey of more than 6,000 American families, 50 percent of the men who frequently assaulted their wives also frequently abused their children
So, the purpose of these statistics is to stop those who keep hurling abuse at Islam and Muslims from being so superficient and ignorant. To realise that their hate towards Muslims is indeed uncalled, unjustified and it is really they who are the intolerant ones.
Islam clearly states that it is unlawful and sinful to use any violence against people. Infact, even shouting and using profanities is also a large sin. Islam provides guidelines for Muslims so they achieve great respect and love in the family. A true Muslim would know the high status that women have in society, as well as the high emphasis on maintaining a warm and loving family atmosphere in the home.
One must recognise the difference to the true ISlamic teachings and those of certain cultures which have incorrect and bad attitudes towards women.
Islam emphasises women's rights and the whole "Islamic" culture is one of ease, understanding and love in family life.
The Prophet said: "I urge you to treat women well" - Sahih Al bukhari
Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward. For example, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together. Narrated by Muslim, 2631.
The Status of Women in Islam
By Jamal A. Badawi
CONTENTS
PREFACE
INTRODUCTION
HISTORICAL PERSPECTIVES
Women in Ancient Civilization
WOMEN IN ISLAM
1. The Spiritual Aspect
2. The Social Aspect
(a) As a Child and Adolescent
(b) As a Wife
(c) As a Mother
3. The Economic Aspect
4. The political Aspect
CONCLUSION
BIBLIOGRAPHY
PREFACE
Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis. Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one's prosperity, position, intelligence, physical strength nor beauty, but only one's Allah-consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam's position on important issues in a clear way.
--------------------------------------------------------------------------------
The Status of Women In Islam.
Compiled By TurnToIslam.Com
Islam is the message that Allah sent to all mankind through his Prophets. The Message of Islam has always been to worship Allah alone without associating any partners with him and to follow the Messengers that he, the most High, sent to mankind.
The Last and final Messenger was Muhammad And it is his example and guidance that Muslims must seek to emulate and act upon. Islam is perfect, and there is no need for it to ever be changed or "Modernised". For It is a religion of ease and moderation. Infact, those Muslims who do not act according to the true sources of Islam are the ones who are "backwards". Advancement for mankind is through the pure Islam.
Therefore there is absolutely no need for people to differentiate and use the terms "Moderate" or "Fundamentalist" Islam. Islam is one, the fundamentals of Islam should be based upon the true sources of Islam, i.e. the Quran and the Sunnah (way of the Prophet). If the latter is done, then the Muslim's life will be the one full of light, understanding, compassion and ease.
THere will be some "Muslims" who do not respect women, or who are criminals and do bad. Just as there will be some countries which call themselves "Islamic" and call for women to be stopped from going to school and getting education etc. None of these people are following Islam properly. They are ignorant to the true teachings of Islam. Any person who has a fair and just mind, can understand that there are good and bad people in all societies. Islam is not at fault, but those people who do not follow it properly.
You can not simply generalise and make wide sweeping statements against Muslims or Islam based upon the actions of a very few people.
There are ignorant and bad people in all walks of life. Alcohol and Drug abuse, high levels of rape, guncrime, child abuse and the beating of women is something of a huge problem in the US and other Western countries. Take for example the following Statistics:
Every 9 seconds in the United States a woman is assaulted and beaten.
Between 1979 and 2001, gunfire killed 90,000 children and teens in America. (Children's Defense Fund and National Center for Health Statistics)
Nearly one-third of American women (31 percent) report being physically or sexually abused by a husband or boyfriend at some point in their lives, according to a 1998 Commonwealth Fund survey. (The Commonwealth Fund, Health Concerns Across a Woman’s Lifespan: 1998 Survey of Women’s Health, May 1999)
One in five (21 percent) women reported she had been raped or physically or sexually assaulted in her lifetime.
In a national survey of more than 6,000 American families, 50 percent of the men who frequently assaulted their wives also frequently abused their children
So, the purpose of these statistics is to stop those who keep hurling abuse at Islam and Muslims from being so superficient and ignorant. To realise that their hate towards Muslims is indeed uncalled, unjustified and it is really they who are the intolerant ones.
Islam clearly states that it is unlawful and sinful to use any violence against people. Infact, even shouting and using profanities is also a large sin. Islam provides guidelines for Muslims so they achieve great respect and love in the family. A true Muslim would know the high status that women have in society, as well as the high emphasis on maintaining a warm and loving family atmosphere in the home.
One must recognise the difference to the true ISlamic teachings and those of certain cultures which have incorrect and bad attitudes towards women.
Islam emphasises women's rights and the whole "Islamic" culture is one of ease, understanding and love in family life.
The Prophet said: "I urge you to treat women well" - Sahih Al bukhari
Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward. For example, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together. Narrated by Muslim, 2631.
The Status of Women in Islam
By Jamal A. Badawi
CONTENTS
PREFACE
INTRODUCTION
HISTORICAL PERSPECTIVES
Women in Ancient Civilization
WOMEN IN ISLAM
1. The Spiritual Aspect
2. The Social Aspect
(a) As a Child and Adolescent
(b) As a Wife
(c) As a Mother
3. The Economic Aspect
4. The political Aspect
CONCLUSION
BIBLIOGRAPHY
PREFACE
Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis. Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one's prosperity, position, intelligence, physical strength nor beauty, but only one's Allah-consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam's position on important issues in a clear way.
What is a Mahram in Islam?
What is a Mahram in Islam?
--------------------------------------------------------------------------------
Any man with whom a woman has a relationship (of blood or fosterage) that precludes marriage, is considered a Mahram to her.
Women who a man is mahram to, include his mother, grandmother, daughter, granddaughter, sister, aunt, grandaunt, niece, grandniece, his father's wife, his wife's daughter, his mother-in-law, his foster mother (the one who nursed him), foster sisters, and any foster relatives that are similar to the above mentioned blood relatives as the Prophet (SAW) said, "What is forbidden by reason of kindship is forbidden by reason of suckling." (Al-Bukhari)
Men are considered Mahram to these women because Allah (SWT) mentioned them in the Holy Qur'an: "And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step-daughters under your guardianship, born of your wives to whom you have go in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful." (An-Nisa 4:22-23)
All the man's female relatives mentioned in these two verses are considered he is considered Mahram to, because it is unlawful (haram) for him to marry them, except the wife's sister mentioned last, who he is not a Mahram to, because he can marry her if he divorces her sister, or if she dies. Reciprocally, if a woman is a Mahram to a man, such as her brother, her father, her uncle, etc. then he is a Mahram to her. All other relatives he can not be a mahram to and as they fall under the category of strangers to him, except one's wife or husband who are allowed
--------------------------------------------------------------------------------
Any man with whom a woman has a relationship (of blood or fosterage) that precludes marriage, is considered a Mahram to her.
Women who a man is mahram to, include his mother, grandmother, daughter, granddaughter, sister, aunt, grandaunt, niece, grandniece, his father's wife, his wife's daughter, his mother-in-law, his foster mother (the one who nursed him), foster sisters, and any foster relatives that are similar to the above mentioned blood relatives as the Prophet (SAW) said, "What is forbidden by reason of kindship is forbidden by reason of suckling." (Al-Bukhari)
Men are considered Mahram to these women because Allah (SWT) mentioned them in the Holy Qur'an: "And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step-daughters under your guardianship, born of your wives to whom you have go in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful." (An-Nisa 4:22-23)
All the man's female relatives mentioned in these two verses are considered he is considered Mahram to, because it is unlawful (haram) for him to marry them, except the wife's sister mentioned last, who he is not a Mahram to, because he can marry her if he divorces her sister, or if she dies. Reciprocally, if a woman is a Mahram to a man, such as her brother, her father, her uncle, etc. then he is a Mahram to her. All other relatives he can not be a mahram to and as they fall under the category of strangers to him, except one's wife or husband who are allowed
Istikharah
Istikharah
--------------------------------------------------------------------------------
Asalaamu Alaykum Wa Rahmatullahi Wa Barakatahu
Here is the correct way to do Istikharah.....
This should help you brother Aziz_morocco and others
Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]
The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikharah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him.
To make the prayer of Istikharah (say: iss-teh-KHAR-uh), one should pray two non-fard (non-obligatory) rakat (units) of prayer, even if they are of the regular sunnah prayers or a prayer for entering the mosque, and so on, during any time of the day or night.
One should recite in them whatever one wishes of the Qur'an, after reciting al-Fatihah. Then one should praise Allah and invoke blessings upon the Prophet, peace be upon him.
"Allahumma inni astakhiruka bi'ilmika. wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azimfa-innaka taqdiru wala aqdiru, wa ta'lamu wala a ' lamu, wa anta 'allamu-l-ghuyub.
Allahumma, in kunta ta' lamu anna hadhaI-amra khairun lifi dini wa ma'ashi wa aqibati amri (or 'ajili amri wa'ajilihi) f aqdirhu li wa yas-sirhu li thumma barik li fihi, wa in kunta ta'llamu anna hadha-l-amra sharrun lifi dini wa ma'ashi wa-aqibati amri (orfi'ajili amri wa ajilihi) fasrifhu anni was-rifni'anhu.
Wa aqdir li al-khaira haithu kana thumma ardini bihi"
(O Allah ! I ask guidance from Your knowledge, and Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this thing is good for my din and my subsistence and for my Hereafter - (or say, If it is better for my present and later needs) - then ordain it for me and make it easy for me to obtain, and then bless me in it. If You know that this thing is harmful to me in my din and subsistence and in the Hereafter--(or say, If it is worse for my present and later needs)--then keep it away from me, and keep me away from it. And ordain for me whatever is good for me, and make me satisfied with it)."'
The Prophet, may peace be upon him, added that then the person should mention his need."
There is nothing authentic concerning anything specific that is to be recited in the prayer nor is there any authentic report concerning how many times one should repeat it.
An-Nawawi holds that "after making istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, for otherwise he is not leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely abandon what one desired oneself."
wasalam
--------------------------------------------------------------------------------
Asalaamu Alaykum Wa Rahmatullahi Wa Barakatahu
Here is the correct way to do Istikharah.....
This should help you brother Aziz_morocco and others
Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]
The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikharah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him.
To make the prayer of Istikharah (say: iss-teh-KHAR-uh), one should pray two non-fard (non-obligatory) rakat (units) of prayer, even if they are of the regular sunnah prayers or a prayer for entering the mosque, and so on, during any time of the day or night.
One should recite in them whatever one wishes of the Qur'an, after reciting al-Fatihah. Then one should praise Allah and invoke blessings upon the Prophet, peace be upon him.
"Allahumma inni astakhiruka bi'ilmika. wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azimfa-innaka taqdiru wala aqdiru, wa ta'lamu wala a ' lamu, wa anta 'allamu-l-ghuyub.
Allahumma, in kunta ta' lamu anna hadhaI-amra khairun lifi dini wa ma'ashi wa aqibati amri (or 'ajili amri wa'ajilihi) f aqdirhu li wa yas-sirhu li thumma barik li fihi, wa in kunta ta'llamu anna hadha-l-amra sharrun lifi dini wa ma'ashi wa-aqibati amri (orfi'ajili amri wa ajilihi) fasrifhu anni was-rifni'anhu.
Wa aqdir li al-khaira haithu kana thumma ardini bihi"
(O Allah ! I ask guidance from Your knowledge, and Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this thing is good for my din and my subsistence and for my Hereafter - (or say, If it is better for my present and later needs) - then ordain it for me and make it easy for me to obtain, and then bless me in it. If You know that this thing is harmful to me in my din and subsistence and in the Hereafter--(or say, If it is worse for my present and later needs)--then keep it away from me, and keep me away from it. And ordain for me whatever is good for me, and make me satisfied with it)."'
The Prophet, may peace be upon him, added that then the person should mention his need."
There is nothing authentic concerning anything specific that is to be recited in the prayer nor is there any authentic report concerning how many times one should repeat it.
An-Nawawi holds that "after making istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, for otherwise he is not leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely abandon what one desired oneself."
wasalam
The Quest for Love & Mercy
Marriage: The Quest for Love & Mercy
--------------------------------------------------------------------------------
As-salaamu'Alaykum wa'Rahmatullaahi wa'Barakatuh,
This thread will be comprehensive in relation to marriage. It is taken from 'The Quest of Love and Mercy" by Muhammad al-Jibaly. It is very simple and an excellent read, more importantly it is according to the Qur'aan and Sunnah. I will update consistently and should be completed soon, Insha'Allaah.
It will provide advice for the qualities to look for in a spouse, issue of courting, things to avoid, the marriage contract, the Wali, the Mahr (dowry) and the Walimah. I know it does not include matters relating to intimacy; such information is more suitable in the private brother/sister areas.
Importantly, please remember this website is not a matrimonial website rather this should provide us all with answers to questions in relation to marriage. If you are seeking marriage it is advisable to talk with your family, good (emphasis) friends and/or the Imam at the Masjid.
I will also include an advice from Shaykh Saalih al-Fawzaan (in relation to marriage) at the end and a few beneficial question and answers.
--------------------------------------------------------------------------------
As-salaamu'Alaykum wa'Rahmatullaahi wa'Barakatuh,
This thread will be comprehensive in relation to marriage. It is taken from 'The Quest of Love and Mercy" by Muhammad al-Jibaly. It is very simple and an excellent read, more importantly it is according to the Qur'aan and Sunnah. I will update consistently and should be completed soon, Insha'Allaah.
It will provide advice for the qualities to look for in a spouse, issue of courting, things to avoid, the marriage contract, the Wali, the Mahr (dowry) and the Walimah. I know it does not include matters relating to intimacy; such information is more suitable in the private brother/sister areas.
Importantly, please remember this website is not a matrimonial website rather this should provide us all with answers to questions in relation to marriage. If you are seeking marriage it is advisable to talk with your family, good (emphasis) friends and/or the Imam at the Masjid.
I will also include an advice from Shaykh Saalih al-Fawzaan (in relation to marriage) at the end and a few beneficial question and answers.
Tuesday, October 4, 2011
Is the Satanic Verses Story True?.Is the Satanic Verses Story True?
Is the Satanic Verses Story True?.Is the Satanic Verses Story True?
by Shaykh Gibril F. Haddad
1. Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol. 1 said:
[p. 205] Muhammad ibn `Umar(*) narrated to us:
(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said:
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd Allâh ibn Hantab who said:-
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." Al-Bukhari and Abu Hatim al-Razi said: "Discarded." Ibn `Adi said: "His narrations are not retained, and their bane comes from him." Ibn al-Madini said: "He forges hadiths." Al-Dhahabi said: "Consensus has settled over his debility." Mizan al-I`tidal (3:662-666 #7993).]
Allâh's Messenger - Allâh bless and greet him - saw rejection coming from his people, so he sat in isolation, wishing to himself: Would that nothing is revealed to me that would drive them away from me. Thereafter Allâh's Messenger - Allâh bless and greet him - approached his people again and made overtures to them, and they responded to him. One day he sat with them in one of the usual public gatherings around the Ka`ba and he recited to them "By the Star when it setteth" (Sura 53, al-Najm). When he reached the words:
19. Have ye thought upon Al Lat and Al Uzza?
20. And Manat, the third, the other?
the devil interjected two phrases (kalimatayn) upon his tongue:
"Those are the elevated cranes: truly their intercession is dearly hoped!"
Allâh's Messenger spoke these two phrases then went on to finish the entire Sura, then he prostrated and all those in attendance prostrated. Al-Walid ibn al-Mughira took a handful of earth and [applying it to his forehead] prostrated on it, for he was an aged old man who could not prostrate. It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this.... and some say both did it.
They [the Quraysh] were elated at what Allâh's Messenger - Allâh bless and greet him - had spoken, saying: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if you give them their share, we are with you." This statement of theirs bore heavily on the Prophet - Allâh bless and greet him - and he withdrew to his house. When evening came, Gibril came to him and rehearsed the Sura with him, whereupon Gibril said: "Did I bring you those two phrases (al-kalimatayn)?" Allâh's Messenger said: "Have I said on Allâh's part something He never said?" Whereupon Allâh revealed to him [p. 206] the verse: {And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.} (17:73)
2. Imam al-Baghawi (d. 510) said in his commentary of the Qur'ân entitled Lubab al-Ta'wil fi Ma`alim al-Tanzil (Dar al-Fikr ed. vol. 3) concerning the story of the cranes (qissat al-gharaaneeq):
[p. 293] Ibn `Abbas, Muhammad ibn Ka`b al-Qurazi and others of the commentators of Qur'ân said that when the Prophet - Allâh bless and greet him - saw the turning away of his people from him and it bore heavily on him to see the distance grow between them and what he brought them on Allâh's part, he desired in his soul (tamanna fi nafsihi) that there come from Allâh something that would bridge the gap between him and his people, for he was deeply concerned that they should have faith. As he was in a gathering of the Quraysh one day, Allâh revealed Sura al-Najm (53), whereupon Allâh's Messenger - Allâh bless and greet him -- began to recite it, until he reached His saying:
19. Have ye thought upon Al Lat and Al Uzza?
20. And Manat, the third, the other?
whereupon the devil interjected upon his tongue (alqa al-shaytan `ala lisanihi) in connection with that of which he spoke to himself and was hoping for:
"Those are the elevated cranes: truly their intercession is dearly hoped!"
When the Quraysh heard this, they rejoiced greatly. Allâh's Messenger proceeded with his recitation until the end of the Sura, at which point he prostrated, and the Muslims prostrated with him as well as all those of the pagans that were in the mosque. There remained no-one in the mosque, neither believer nor non-believer, except he prostrated, but for al-Walid ibn al-Mughira and Abu Uhayha Sa`id ibn al-`As who took a handful of earth and applied it to their foreheads, prostrating on it, for they were aged old men who could not prostrate. Then the Quraysh dispersed in elation at the way they had heard their gods mentioned, saying: "Muhammad has mentioned our gods in the best way possible." They also said: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if Muhammad gives them their share, we are with him." When evening came, Gibril came to Allâh's Messenger - Allâh bless and greet him - and said: "O Muhammad! What have you done? You have recited to the people something which I never brought you from Allâh Exalted and Almighty." Hearing this, the Prophet - Allâh bless and greet him - was deeply grieved and feared much from Allâh . So Allâh revealed to him the following verse in which he consoled him , as He was ever merciful towards him:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52)
Meanwhile those of the Prophet's Companions who were in Abyssynia heard the news of the prostration of the Quraysh and the rumor that the Quraysh and the Meccans had accepted Islam, so most of them returned to their kindred. But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false. So no-one actually entered Mecca except under protection or stealthily. When the above verse was revealed, the Quraysh said: "Muhammad regrets his words about the status of our gods before Allâh and has now changed them." The two phrases that the devil had interjected upon the tongue of Allâh's Messenger - Allâh bless and greet him - by then were in the mouth of every idolater, and their hostility increased in intensity against those who had accepted Islam.
3. Al-Tabari (d. 310) said in his commentary entitled Jami` al-Bayan fi Tafsir al-Qur'ân (30 vols.) Beirut: Dar al-Fikr, 1405/1985, reprint of the Bulaq 1322-1330/1904-1911 ed. vol. 17:
[p. 186] The sayings concerning the interpretation of the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was said that the reason for which this verse was revealed upon the Messenger of Allâh - Allâh bless and greet him - is that the devil had interjected upon the Prophet's tongue - Allâh bless and greet him - during some of his recitation of the Qur'ân as it had been revealed to him by Allâh, something which Allâh had not revealed. Then this bore heavily on Allâh's Messenger - Allâh bless and greet him - who became despondent, whereupon Allâh Almighty comforted him by revealing to him the above....
[Then al-Tabari proceeds to narrate reports to that effect, all of them weak, but the collective weight of which suggests authenticity as stated by Ibn Hajar in Fath al-Bari (see below).]
[p. 190] The gist of the interpretation of the verse is: "We never sent before you any Messenger nor Prophet except that, when he uttered Allâh's Book in recitation, or discoursed and spoke, the devil interjected something into what he uttered of Allâh's Book in recitation or into his discourse and speech, {But Allâh abolishes that which the devil interjects}, i.e. He removes whatever suggestion the devil interjects upon the Prophet's tongue and nullifies it."
[Al-Tabari goes on to state that the verses that follow make explicit the fact that the reason for this incident was to test the belief of those who harbored a disease in their hearts and increase the belief of those who were rightly-guided - and this test continues until our time:
22:53 {That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened. Lo! the evil-doers are in open schism.}
22:54 {And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allâh verily is guiding those who believe unto a right path.}
22:55 {And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.}
22:56 {The Sovereignty on that day will be Allâh's. He will judge between them. Then those who believed and did good works will be in Gardens of Delight,}
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}]
4. Al-Jassas (d. 370), Ahkam al-Qur'ân (5 vols.), ed. Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was narrated from Ibn `Abbas, Sa`id ibn Jubayr, al-Dahhak, Muhammad ibn Ka`b, and Muhammad ibn Qays that the circumstance of revelation fof this verse was that when the Prophet - Allâh bless and greet him recited {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} (53:19-20), the devil interjected (alqa) into his recitation: "Those are the elevated cranes: truly their intercession is dearly hoped!"
There is difference of opinion over the meaning of "the devil interjected." Some said that when the Prophet - Allâh bless and greet him - recited this sura and mentioned in it the idols, the pagans knew that he would vilify them and so one of them said, at the time the Prophet - Allâh bless and greet him - reached the words {Have ye thought upon} etc. "Those are," etc. in full presence of the multitude of the Quraysh in the holy Mosque. At that time the generality of the pagans who were far back said: "Muhammad just praised our divinities!" and they conjectured that this was part of his recitation. Thereafter, Allâh declared this claim of theirs false, and showed that the Prophet - Allâh bless and greet him - never recited it in the first place, but that it was only recited by one of the pagans. Allâh named that person "Satan" because he was one of the devils of humankind... "shaytan" being a name for every obdurate rebel among jinn and humankind. It was also said that it is possible that he was one of the devils of the jinn.
5. Al-Tha`alibi's (d. 876) al-Jawahir al-Hisan fi Tafsir al-Qur'ân (4 vols.), Beirut: Mu'assasa al-A`lami li al-Matbu`at, 1970?, Reprint of the original 1323/1905 Algerian edition, 3:84:
Al-Qadi `Iyad said [in al-Shifa]: "Suffice it for you that this narration was not documented by any of the scholars of sound hadith, nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. The only ones to be interested in it are the type of commentators and historians who are interested in every strange matter, blindly compiling from the books everything their hands fall upon, whether it is sound or feeble." Qadi Abu Bakr told the truth.
6. Abu al-Su`ud's (d. 951) Irshad al-`Aql al-Salim ila Mazaya al-Qur'ân al-Karim (9 vols.), Dar Ihya' al-Turath al-`Arabi, 6:113:
Concerning the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was said that he [the Prophet - Allâh bless and greet him] hoped, because of his yearning that his people should have faith, that there be revealed to him something that would bring them nearer to him, and he persisted in this until he was among them and Sura al-Najm was revealed; whereupon he began to recite it, and when he reached {And Manat, the third, the other}, the devil whispered to him with the result that his tongue tripped in inattention and he said "Those are the elevated cranes: truly their intercession is dearly hoped!" Whereupon the pagans rejoiced and joined him in prostration when he prostrated at the end of the Sura, and there remained none in the Mosque - whether believer or pagan - except they all prostrated. After this, Gibril - upon him peace - warned him of the mistake, then Allâh the Exalted rebuked him with this verse. This account is rejected by the scholars of verification.
7. Ibn Hajar in Fath al-Bari, 1959 ed. vol. 8:
[p. 439] All the paths of this hadith are either weak or cut off, except for that of Sa`id ibn Jubayr... However, the profusion of the chains show that the story has a basis, furthermore, there are two other "mursal" chains whose narrators are those of Bukhari and Muslim. The first one is that narrated by al-Tabari through Yunus ibn Yazid from Ibn Shihab [al-Zuhri]: "Abu Bakr ibn `Abd al-Rahman ibn al-Harith ibn Hisham narrated to me," etc. The second is what al-Tabari also narrated through al-Mu`tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Abu al-`Aliya.... Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all.... When the paths of a hadith are many and distinct, it shows that the report has a basis.... So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Sahihs but for the fact that they are 'mursal'. These constitute proof for both those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains.
This said, it is required to interpret the incident and address what appears to be reprehensible, namely the statement "the devil interjected upon the Prophet's tongue - Allâh bless and greet him - the words 'Those are the elevated cranes: truly their intercession is dearly hoped.'" Such a thing is precluded from being accepted in literal terms for it is impossible for the Prophet - Allâh bless and greet him - to add something to the Qur'ân that does not belong to it whether deliberately (`amdan) or erroneously (sahwan). ...
[p. 440] Al-Qadi `Iyad did well when he said: "It is possible the Prophet - Allâh bless and greet him - was mentioning the belief of the pagans by way of derision, noting that at that time it was permitted to speak in the midst of prayer. To this position leaned Ibn al-Baqillani. It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} the pagans feared lest he would add something to mock their gods, so they hastened to interject and jeer so as to cover up what was coming next, as was their habit stated in the verse {Those who disbelieve say: Heed not this Quran, and drown the hearing of it; haply ye may conquer} (41:26). This act on their part was attributed to the devil as it was he that inspired it to them. Or, what was meant by the devil was the devil of humankind.... It was also said that the Prophet - Allâh bless and greet him used to recite the Qur'ân slowly, so that the devil lay in wait for one of the pauses and uttered the words in question with the same timbre of voice. Those that were near him heard it as if coming from the Prophet - Allâh bless and greet him - and attributed it to him. This is the best of all interpretations."
Ibn al-`Arabi also approved of the latter interpretation, saying: "This verse [{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of his amaniyya (="that which he recited thereof")} (22:52)] is an explicit proof-text, in our school, to the innocence of the Prophet - Allâh bless and greet him - of what was imputed to him. The meaning of 'amaniyya' in the verse being: 'recitation'. Allâh Almighty therefore informed us in this verse that His way with His Messengers is that when they say something, Satan adds something to it on his part. This is an explicit proof-text that it is Satan that conveys this statement inside the Prophet's words - Allâh bless and greet him - and it is not the latter that says it. A precedent for this view was given by al-Tabari, in keeping with his high erudition, vast learning, and perspicuous analysis, and he declared it the correct interpretation, and settled on it."
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic:
1- Nasb al-Majaniq li-Nasf Qissat al-Gharaniq ("The Hoisting of Catapults for the Destruction of the Story of the Cranes") by M. Nasir al-Albani, 3rd ed. 1996.
2- Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya ("The Cranes: A Story Interpolated into the Prophetic Sira") by Albani's student Salih Ahmad al-Shami, 1st ed. 1998.
The first work argues for the invalidity of the story from the viewpoint of isnad, a weak argument as shown in the preceding discussion.
The second work argues for the invalidity of the story from the viewpoint of chronology, a strong and conclusive argument from the face of it, making the following points:
- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra.
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal.
- How then could the revelation of Surat al-Najm and the subsequent events - prompting the rumors of mass conversion in Mecca - that all took place in the tenth year, be a cause for the return of the Abyssinian Emigrants in the fifth?
- The true reason for the return of the Muslims from the first Abyssinian Emigration was alienation and difficult conditions as spoken by Asma' bint `Umays in the narration of al-Bukhari in his Sahih: "Asma' bint `Umays went in to see Hafsa the wife of Rasulullah Sallallahu `alayhi wa Alihi wa Sallam, and she was one of those who had emigrated to the Negus. Whereupon `Umar came in to see Hafsa while Asma' was with her. He asked who she was and Hafsa told him. `Umar said: She is the Abyssinian? The one from accross the sea? Asma' said yes. `Umar said: We all [emigrants to Madina] made Hijra before you all [emigrants to Abyssinia], so we are more entitled to the Messenger of Allâh than you - Allâh bless and greet him. She became angry and said: Not at all, by Allâh! You were with the Messenger of Allâh - Allâh bless and greet him - at a time he fed your hungry ones and admonished your ignorant ones, while we were in the abode of alienation and detestation (dar al-bu`ada' wa al-bughada') in Abyssinia, all for the sake of Allâh and for the sake of Rasulullah! And, by Allâh, I shall not eat one morsel of food nor drink one drop of water until I mention what you said to Rasulullah! And how much did we suffer, and how we lived in fear! But I shall mention this to the Prophet! etc."
- All the above does not preclude the fact that the Meccan unbelievers did prostrate upon hearing Sura al-Najm exactly as it was revealed, due to its majesty and the fear caused in them by the invocation of punishment pronounced towards its end. One needs only to imagine them gathered together with the Muslims before the Ka`ba as the Prophet - Allâh bless and greet him - himself recited this newly-revealed Sura to them from beginning to end. Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers. For example, `Utba ibn Rabi`a's reaction when he heard the verse {If they turn away, tell them I have warned you of a destruction similar to that of `Ad and Thamud} (Fussilat 13). Upon hearing this `Utba placed his hand on the mouth of the Prophet - Allâh bless and greet him - so that the threat of punishment would be averted. And when Khubayb ibn `Adi pronounced a similar threat, Abu Sufyan lied down on the ground together with his son Mu`awiya to deflect its harm.
Al-Shami also makes note of the book "Hadha al-Habib" by the late Abu Bakr al-Jaza'iri in which the author advocates the position that the story did take place and that the Prophet - Allâh bless and greet him - was in fact mislead. This is the same man who used to sit in the Haram of Madina attacking the Awliya and Sufis, and who wrote that the father and mother of the Prophet - Allâh bless and greet him - are in Hellfire. He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz ("A Heedless Admonisher").
The late al-Sayyid `Abd Allâh Siraj al-Din al-Halabi (died this March 2002 rahimatullah) also has a long, extremely detailed treatment of the story of the cranes in his masterful book Hady al-Qur'ân al-Karim ila al-Hujjati wal-Burhan, 2nd edition, 1994, p. 155-182. He too concludes that it is a forgery.
Wa Allâhu ta`ala a`lam. Blessings and salutations of Allâh on the Prophet, his Family, and all his Companions. Praise belongs to Allâh, Lord of the Worlds.
by Shaykh Gibril F. Haddad
1. Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol. 1 said:
[p. 205] Muhammad ibn `Umar(*) narrated to us:
(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said:
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd Allâh ibn Hantab who said:-
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." Al-Bukhari and Abu Hatim al-Razi said: "Discarded." Ibn `Adi said: "His narrations are not retained, and their bane comes from him." Ibn al-Madini said: "He forges hadiths." Al-Dhahabi said: "Consensus has settled over his debility." Mizan al-I`tidal (3:662-666 #7993).]
Allâh's Messenger - Allâh bless and greet him - saw rejection coming from his people, so he sat in isolation, wishing to himself: Would that nothing is revealed to me that would drive them away from me. Thereafter Allâh's Messenger - Allâh bless and greet him - approached his people again and made overtures to them, and they responded to him. One day he sat with them in one of the usual public gatherings around the Ka`ba and he recited to them "By the Star when it setteth" (Sura 53, al-Najm). When he reached the words:
19. Have ye thought upon Al Lat and Al Uzza?
20. And Manat, the third, the other?
the devil interjected two phrases (kalimatayn) upon his tongue:
"Those are the elevated cranes: truly their intercession is dearly hoped!"
Allâh's Messenger spoke these two phrases then went on to finish the entire Sura, then he prostrated and all those in attendance prostrated. Al-Walid ibn al-Mughira took a handful of earth and [applying it to his forehead] prostrated on it, for he was an aged old man who could not prostrate. It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this.... and some say both did it.
They [the Quraysh] were elated at what Allâh's Messenger - Allâh bless and greet him - had spoken, saying: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if you give them their share, we are with you." This statement of theirs bore heavily on the Prophet - Allâh bless and greet him - and he withdrew to his house. When evening came, Gibril came to him and rehearsed the Sura with him, whereupon Gibril said: "Did I bring you those two phrases (al-kalimatayn)?" Allâh's Messenger said: "Have I said on Allâh's part something He never said?" Whereupon Allâh revealed to him [p. 206] the verse: {And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.} (17:73)
2. Imam al-Baghawi (d. 510) said in his commentary of the Qur'ân entitled Lubab al-Ta'wil fi Ma`alim al-Tanzil (Dar al-Fikr ed. vol. 3) concerning the story of the cranes (qissat al-gharaaneeq):
[p. 293] Ibn `Abbas, Muhammad ibn Ka`b al-Qurazi and others of the commentators of Qur'ân said that when the Prophet - Allâh bless and greet him - saw the turning away of his people from him and it bore heavily on him to see the distance grow between them and what he brought them on Allâh's part, he desired in his soul (tamanna fi nafsihi) that there come from Allâh something that would bridge the gap between him and his people, for he was deeply concerned that they should have faith. As he was in a gathering of the Quraysh one day, Allâh revealed Sura al-Najm (53), whereupon Allâh's Messenger - Allâh bless and greet him -- began to recite it, until he reached His saying:
19. Have ye thought upon Al Lat and Al Uzza?
20. And Manat, the third, the other?
whereupon the devil interjected upon his tongue (alqa al-shaytan `ala lisanihi) in connection with that of which he spoke to himself and was hoping for:
"Those are the elevated cranes: truly their intercession is dearly hoped!"
When the Quraysh heard this, they rejoiced greatly. Allâh's Messenger proceeded with his recitation until the end of the Sura, at which point he prostrated, and the Muslims prostrated with him as well as all those of the pagans that were in the mosque. There remained no-one in the mosque, neither believer nor non-believer, except he prostrated, but for al-Walid ibn al-Mughira and Abu Uhayha Sa`id ibn al-`As who took a handful of earth and applied it to their foreheads, prostrating on it, for they were aged old men who could not prostrate. Then the Quraysh dispersed in elation at the way they had heard their gods mentioned, saying: "Muhammad has mentioned our gods in the best way possible." They also said: "We definitely know that Allâh gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if Muhammad gives them their share, we are with him." When evening came, Gibril came to Allâh's Messenger - Allâh bless and greet him - and said: "O Muhammad! What have you done? You have recited to the people something which I never brought you from Allâh Exalted and Almighty." Hearing this, the Prophet - Allâh bless and greet him - was deeply grieved and feared much from Allâh . So Allâh revealed to him the following verse in which he consoled him , as He was ever merciful towards him:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52)
Meanwhile those of the Prophet's Companions who were in Abyssynia heard the news of the prostration of the Quraysh and the rumor that the Quraysh and the Meccans had accepted Islam, so most of them returned to their kindred. But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false. So no-one actually entered Mecca except under protection or stealthily. When the above verse was revealed, the Quraysh said: "Muhammad regrets his words about the status of our gods before Allâh and has now changed them." The two phrases that the devil had interjected upon the tongue of Allâh's Messenger - Allâh bless and greet him - by then were in the mouth of every idolater, and their hostility increased in intensity against those who had accepted Islam.
3. Al-Tabari (d. 310) said in his commentary entitled Jami` al-Bayan fi Tafsir al-Qur'ân (30 vols.) Beirut: Dar al-Fikr, 1405/1985, reprint of the Bulaq 1322-1330/1904-1911 ed. vol. 17:
[p. 186] The sayings concerning the interpretation of the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was said that the reason for which this verse was revealed upon the Messenger of Allâh - Allâh bless and greet him - is that the devil had interjected upon the Prophet's tongue - Allâh bless and greet him - during some of his recitation of the Qur'ân as it had been revealed to him by Allâh, something which Allâh had not revealed. Then this bore heavily on Allâh's Messenger - Allâh bless and greet him - who became despondent, whereupon Allâh Almighty comforted him by revealing to him the above....
[Then al-Tabari proceeds to narrate reports to that effect, all of them weak, but the collective weight of which suggests authenticity as stated by Ibn Hajar in Fath al-Bari (see below).]
[p. 190] The gist of the interpretation of the verse is: "We never sent before you any Messenger nor Prophet except that, when he uttered Allâh's Book in recitation, or discoursed and spoke, the devil interjected something into what he uttered of Allâh's Book in recitation or into his discourse and speech, {But Allâh abolishes that which the devil interjects}, i.e. He removes whatever suggestion the devil interjects upon the Prophet's tongue and nullifies it."
[Al-Tabari goes on to state that the verses that follow make explicit the fact that the reason for this incident was to test the belief of those who harbored a disease in their hearts and increase the belief of those who were rightly-guided - and this test continues until our time:
22:53 {That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened. Lo! the evil-doers are in open schism.}
22:54 {And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allâh verily is guiding those who believe unto a right path.}
22:55 {And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.}
22:56 {The Sovereignty on that day will be Allâh's. He will judge between them. Then those who believed and did good works will be in Gardens of Delight,}
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}]
4. Al-Jassas (d. 370), Ahkam al-Qur'ân (5 vols.), ed. Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was narrated from Ibn `Abbas, Sa`id ibn Jubayr, al-Dahhak, Muhammad ibn Ka`b, and Muhammad ibn Qays that the circumstance of revelation fof this verse was that when the Prophet - Allâh bless and greet him recited {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} (53:19-20), the devil interjected (alqa) into his recitation: "Those are the elevated cranes: truly their intercession is dearly hoped!"
There is difference of opinion over the meaning of "the devil interjected." Some said that when the Prophet - Allâh bless and greet him - recited this sura and mentioned in it the idols, the pagans knew that he would vilify them and so one of them said, at the time the Prophet - Allâh bless and greet him - reached the words {Have ye thought upon} etc. "Those are," etc. in full presence of the multitude of the Quraysh in the holy Mosque. At that time the generality of the pagans who were far back said: "Muhammad just praised our divinities!" and they conjectured that this was part of his recitation. Thereafter, Allâh declared this claim of theirs false, and showed that the Prophet - Allâh bless and greet him - never recited it in the first place, but that it was only recited by one of the pagans. Allâh named that person "Satan" because he was one of the devils of humankind... "shaytan" being a name for every obdurate rebel among jinn and humankind. It was also said that it is possible that he was one of the devils of the jinn.
5. Al-Tha`alibi's (d. 876) al-Jawahir al-Hisan fi Tafsir al-Qur'ân (4 vols.), Beirut: Mu'assasa al-A`lami li al-Matbu`at, 1970?, Reprint of the original 1323/1905 Algerian edition, 3:84:
Al-Qadi `Iyad said [in al-Shifa]: "Suffice it for you that this narration was not documented by any of the scholars of sound hadith, nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. The only ones to be interested in it are the type of commentators and historians who are interested in every strange matter, blindly compiling from the books everything their hands fall upon, whether it is sound or feeble." Qadi Abu Bakr told the truth.
6. Abu al-Su`ud's (d. 951) Irshad al-`Aql al-Salim ila Mazaya al-Qur'ân al-Karim (9 vols.), Dar Ihya' al-Turath al-`Arabi, 6:113:
Concerning the verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allâh abolisheth that which Satan proposeth. Then Allâh establisheth His revelations. Allâh is Knower, Wise} (22:52):
It was said that he [the Prophet - Allâh bless and greet him] hoped, because of his yearning that his people should have faith, that there be revealed to him something that would bring them nearer to him, and he persisted in this until he was among them and Sura al-Najm was revealed; whereupon he began to recite it, and when he reached {And Manat, the third, the other}, the devil whispered to him with the result that his tongue tripped in inattention and he said "Those are the elevated cranes: truly their intercession is dearly hoped!" Whereupon the pagans rejoiced and joined him in prostration when he prostrated at the end of the Sura, and there remained none in the Mosque - whether believer or pagan - except they all prostrated. After this, Gibril - upon him peace - warned him of the mistake, then Allâh the Exalted rebuked him with this verse. This account is rejected by the scholars of verification.
7. Ibn Hajar in Fath al-Bari, 1959 ed. vol. 8:
[p. 439] All the paths of this hadith are either weak or cut off, except for that of Sa`id ibn Jubayr... However, the profusion of the chains show that the story has a basis, furthermore, there are two other "mursal" chains whose narrators are those of Bukhari and Muslim. The first one is that narrated by al-Tabari through Yunus ibn Yazid from Ibn Shihab [al-Zuhri]: "Abu Bakr ibn `Abd al-Rahman ibn al-Harith ibn Hisham narrated to me," etc. The second is what al-Tabari also narrated through al-Mu`tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Abu al-`Aliya.... Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all.... When the paths of a hadith are many and distinct, it shows that the report has a basis.... So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Sahihs but for the fact that they are 'mursal'. These constitute proof for both those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains.
This said, it is required to interpret the incident and address what appears to be reprehensible, namely the statement "the devil interjected upon the Prophet's tongue - Allâh bless and greet him - the words 'Those are the elevated cranes: truly their intercession is dearly hoped.'" Such a thing is precluded from being accepted in literal terms for it is impossible for the Prophet - Allâh bless and greet him - to add something to the Qur'ân that does not belong to it whether deliberately (`amdan) or erroneously (sahwan). ...
[p. 440] Al-Qadi `Iyad did well when he said: "It is possible the Prophet - Allâh bless and greet him - was mentioning the belief of the pagans by way of derision, noting that at that time it was permitted to speak in the midst of prayer. To this position leaned Ibn al-Baqillani. It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza? And Manat, the third, the other?} the pagans feared lest he would add something to mock their gods, so they hastened to interject and jeer so as to cover up what was coming next, as was their habit stated in the verse {Those who disbelieve say: Heed not this Quran, and drown the hearing of it; haply ye may conquer} (41:26). This act on their part was attributed to the devil as it was he that inspired it to them. Or, what was meant by the devil was the devil of humankind.... It was also said that the Prophet - Allâh bless and greet him used to recite the Qur'ân slowly, so that the devil lay in wait for one of the pauses and uttered the words in question with the same timbre of voice. Those that were near him heard it as if coming from the Prophet - Allâh bless and greet him - and attributed it to him. This is the best of all interpretations."
Ibn al-`Arabi also approved of the latter interpretation, saying: "This verse [{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of his amaniyya (="that which he recited thereof")} (22:52)] is an explicit proof-text, in our school, to the innocence of the Prophet - Allâh bless and greet him - of what was imputed to him. The meaning of 'amaniyya' in the verse being: 'recitation'. Allâh Almighty therefore informed us in this verse that His way with His Messengers is that when they say something, Satan adds something to it on his part. This is an explicit proof-text that it is Satan that conveys this statement inside the Prophet's words - Allâh bless and greet him - and it is not the latter that says it. A precedent for this view was given by al-Tabari, in keeping with his high erudition, vast learning, and perspicuous analysis, and he declared it the correct interpretation, and settled on it."
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic:
1- Nasb al-Majaniq li-Nasf Qissat al-Gharaniq ("The Hoisting of Catapults for the Destruction of the Story of the Cranes") by M. Nasir al-Albani, 3rd ed. 1996.
2- Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya ("The Cranes: A Story Interpolated into the Prophetic Sira") by Albani's student Salih Ahmad al-Shami, 1st ed. 1998.
The first work argues for the invalidity of the story from the viewpoint of isnad, a weak argument as shown in the preceding discussion.
The second work argues for the invalidity of the story from the viewpoint of chronology, a strong and conclusive argument from the face of it, making the following points:
- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra.
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal.
- How then could the revelation of Surat al-Najm and the subsequent events - prompting the rumors of mass conversion in Mecca - that all took place in the tenth year, be a cause for the return of the Abyssinian Emigrants in the fifth?
- The true reason for the return of the Muslims from the first Abyssinian Emigration was alienation and difficult conditions as spoken by Asma' bint `Umays in the narration of al-Bukhari in his Sahih: "Asma' bint `Umays went in to see Hafsa the wife of Rasulullah Sallallahu `alayhi wa Alihi wa Sallam, and she was one of those who had emigrated to the Negus. Whereupon `Umar came in to see Hafsa while Asma' was with her. He asked who she was and Hafsa told him. `Umar said: She is the Abyssinian? The one from accross the sea? Asma' said yes. `Umar said: We all [emigrants to Madina] made Hijra before you all [emigrants to Abyssinia], so we are more entitled to the Messenger of Allâh than you - Allâh bless and greet him. She became angry and said: Not at all, by Allâh! You were with the Messenger of Allâh - Allâh bless and greet him - at a time he fed your hungry ones and admonished your ignorant ones, while we were in the abode of alienation and detestation (dar al-bu`ada' wa al-bughada') in Abyssinia, all for the sake of Allâh and for the sake of Rasulullah! And, by Allâh, I shall not eat one morsel of food nor drink one drop of water until I mention what you said to Rasulullah! And how much did we suffer, and how we lived in fear! But I shall mention this to the Prophet! etc."
- All the above does not preclude the fact that the Meccan unbelievers did prostrate upon hearing Sura al-Najm exactly as it was revealed, due to its majesty and the fear caused in them by the invocation of punishment pronounced towards its end. One needs only to imagine them gathered together with the Muslims before the Ka`ba as the Prophet - Allâh bless and greet him - himself recited this newly-revealed Sura to them from beginning to end. Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers. For example, `Utba ibn Rabi`a's reaction when he heard the verse {If they turn away, tell them I have warned you of a destruction similar to that of `Ad and Thamud} (Fussilat 13). Upon hearing this `Utba placed his hand on the mouth of the Prophet - Allâh bless and greet him - so that the threat of punishment would be averted. And when Khubayb ibn `Adi pronounced a similar threat, Abu Sufyan lied down on the ground together with his son Mu`awiya to deflect its harm.
Al-Shami also makes note of the book "Hadha al-Habib" by the late Abu Bakr al-Jaza'iri in which the author advocates the position that the story did take place and that the Prophet - Allâh bless and greet him - was in fact mislead. This is the same man who used to sit in the Haram of Madina attacking the Awliya and Sufis, and who wrote that the father and mother of the Prophet - Allâh bless and greet him - are in Hellfire. He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz ("A Heedless Admonisher").
The late al-Sayyid `Abd Allâh Siraj al-Din al-Halabi (died this March 2002 rahimatullah) also has a long, extremely detailed treatment of the story of the cranes in his masterful book Hady al-Qur'ân al-Karim ila al-Hujjati wal-Burhan, 2nd edition, 1994, p. 155-182. He too concludes that it is a forgery.
Wa Allâhu ta`ala a`lam. Blessings and salutations of Allâh on the Prophet, his Family, and all his Companions. Praise belongs to Allâh, Lord of the Worlds.
Prophetic Guidance Regarding the Excellence of Reciting the Qur'an
Prophetic Guidance Regarding the Excellence of Reciting the Qur'an
by Imam Nawawi
Translated by Ustadha Ayesha Bewley
From Imam Nawawi's Gardens of the Righteous
180. On the Excellence of reciting the Qur'an
991. Abu Umama said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Recite the Qur'an. It will appear on the Day of Rising as an intercessor for its people.'" [Muslim]
992. an-Nawwas ibn Sam'an said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'On the Day of Rising the Qur'an will be brought with the people who used to act by it in this world, preceded by Surat al-Baqara (2) and Ali 'Imran (3), arguing on behalf of those who knew them.'" [Muslim]
993. 'Uthman reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The best of you is the one who learns the Qur'an and teaches it." [al-Bukhari]
994. 'A'isha reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who recites the Qur'an and is fluent in it, is with the noble pious angels. Someone who recites the Qur'an and stammers in it has two rewards as it is difficult for him." [Agreed upon]
995. Abu Musa al-Ash'ari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The metaphor of a believer who recites the Qur'an is that of a citron - its scent is fragrant and its taste is good. The metaphor of a believer who does not recite the Qur'an is that of a date - it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil - its scent is fragrant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth - it has no scent and its taste is bitter." [Agreed upon]
996. 'Umar ibn al-Khattab reported that the Prophet, may Allah bless him and grant him peace, said, "By this Book Allah elevates some people and abases others." [Muslim]
997. Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "You can only have envy for two things: for a man to whom Allah has given the Qur'an and he gets up and recites it throughout the night, and for a man to whom Allah has given wealth and he spends it throughout the night and the day." [Agreed upon]
998. Al-Bara' ibn 'Azib said, "A man was reciting Surat al-Kahf (18) and he had a horse with him tethered by two ropes. Then a cloud came over him and began to draw near and his horse began to shy away from it. In the morning he went to the Prophet, may Allah bless him and grant him peace, and mentioned that to him and he said, 'That was the Sakina which descended on account of the Qur'an.'" [Agreed upon]
999. Ibn Mas'ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever recites a letter of the Book of Allah earns a good deed, and each good deed is worth ten like it. I do not say that 'Alif-lam-mim' is one letter, but that alif is a letter, lam is a letter, mim is a letter." [at-Tirmidhi]
1000. Ibn 'Abbas stated that the Messenger of Allah, may Allah bless him and grant him peace, said, "A person who has nothing of the Qur'an inside him is like a ruined house." [at-Tirmidhi]
1001. 'Abdullah ibn 'Amr ibn al-'As reported that the Prophet, may Allah bless him and grant him peace, said, "It will be said to those who know the Qur'an, 'Recite and ascend. Recite slowly as you did in the world below. Your station will be at the last verse you recite.'" [Abu Dawud and at-Tirmidhi]
by Imam Nawawi
Translated by Ustadha Ayesha Bewley
From Imam Nawawi's Gardens of the Righteous
180. On the Excellence of reciting the Qur'an
991. Abu Umama said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Recite the Qur'an. It will appear on the Day of Rising as an intercessor for its people.'" [Muslim]
992. an-Nawwas ibn Sam'an said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'On the Day of Rising the Qur'an will be brought with the people who used to act by it in this world, preceded by Surat al-Baqara (2) and Ali 'Imran (3), arguing on behalf of those who knew them.'" [Muslim]
993. 'Uthman reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The best of you is the one who learns the Qur'an and teaches it." [al-Bukhari]
994. 'A'isha reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who recites the Qur'an and is fluent in it, is with the noble pious angels. Someone who recites the Qur'an and stammers in it has two rewards as it is difficult for him." [Agreed upon]
995. Abu Musa al-Ash'ari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The metaphor of a believer who recites the Qur'an is that of a citron - its scent is fragrant and its taste is good. The metaphor of a believer who does not recite the Qur'an is that of a date - it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil - its scent is fragrant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth - it has no scent and its taste is bitter." [Agreed upon]
996. 'Umar ibn al-Khattab reported that the Prophet, may Allah bless him and grant him peace, said, "By this Book Allah elevates some people and abases others." [Muslim]
997. Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "You can only have envy for two things: for a man to whom Allah has given the Qur'an and he gets up and recites it throughout the night, and for a man to whom Allah has given wealth and he spends it throughout the night and the day." [Agreed upon]
998. Al-Bara' ibn 'Azib said, "A man was reciting Surat al-Kahf (18) and he had a horse with him tethered by two ropes. Then a cloud came over him and began to draw near and his horse began to shy away from it. In the morning he went to the Prophet, may Allah bless him and grant him peace, and mentioned that to him and he said, 'That was the Sakina which descended on account of the Qur'an.'" [Agreed upon]
999. Ibn Mas'ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever recites a letter of the Book of Allah earns a good deed, and each good deed is worth ten like it. I do not say that 'Alif-lam-mim' is one letter, but that alif is a letter, lam is a letter, mim is a letter." [at-Tirmidhi]
1000. Ibn 'Abbas stated that the Messenger of Allah, may Allah bless him and grant him peace, said, "A person who has nothing of the Qur'an inside him is like a ruined house." [at-Tirmidhi]
1001. 'Abdullah ibn 'Amr ibn al-'As reported that the Prophet, may Allah bless him and grant him peace, said, "It will be said to those who know the Qur'an, 'Recite and ascend. Recite slowly as you did in the world below. Your station will be at the last verse you recite.'" [Abu Dawud and at-Tirmidhi]
A Blind Woman Sees The Light
A Blind Woman Sees The Light
Disclaimer: This convert story has been published on ChallengeYourSoul.com as is, without being edited. It may promote views & ideas not supported by ChallengeYourSoul.com and/or which are not Islamically correct.
The name I am called by my Christian parents is Bobbie Evans, but the name I am known by in the Muslim community is Khadija Evans. This is the story of how my husband and I came to embrace Islam.
I can remember standing in the kitchen of the house I lived in when I was just seven or eight years old and looking towards the door that went outside. I prayed to a god whom I wasn’t sure existed and I begged Him to show himself to me if He was really there. Nothing happened.
I can remember being nine or ten years old and writing a letter to God and hiding it in the heat register in my bedroom, thinking God, if He existed, would come and retrieve it and answer my prayers. But the next day, the letter was still there.
I had always had a hard time accepting the existence of God, and of understanding the beliefs taught in Christian churches. Even though my parents weren’t very religious, and rarely went to church, they thought it was best that my two brothers and I go. We were allowed to choose our religion when we very young. I think I was about six or seven, and my brothers were one and two years older then I. I chose a Methodist church for no other reason then it was a few blocks away from our house, and my brothers chose a Lutheran church because it was also close, and I hadn’t chosen it.
I went to the church until I was thirteen years old. I was baptized and confirmed there when I was 11. I went along with the baptism and confirmation because all children who were 11 received confirmation, and if they hadn’t already been baptized, that was done at the same time. Even then I knew that doubts about God and Christian teachings were things best kept to myself.
When I was 13 my family moved to another town with no churches within walking distance, and my parents weren’t eager to get up early and drive us kids to church, and so our religious training stopped until I was 15 and my mom suddenly found religion. She began attending an Assembly of God church, occasionally dragging my dad along. I went willingly. I had already begun a search for God that wouldn’t end until I was 42 years old. I remember being “born again”. Caught up in the fervor of the hell and damnation that the minister preached at the Assembly of God church. I became “high on religion” thinking I had finally found “Him.” Little did I know, but the high would be short lived, as I again began to have doubts and unanswered questions. When I was 17 I met the daughter of an assistant Baptist minister and began going to their church. I had been sexually abused by my dad from the time I was at least six years old and I told the assistant minister about it. He arranged with my parents to let me live with him and his family in a type of “private foster care.” My dad paid him $100 a week. My parents also attended the church for a brief time, until the minister announced on the pulpit that my dad was a child molester. Before that though, my mom, dad and I were each baptized at the church.
One day after spending the day with my parents I returned to my foster home only to find the house empty. Cleaned out. Not a stick of furniture. We found out that the minister had been caught embezzling from the church and he and his family had left town in a hurry. I returned to my parents home and the abuse.
As a result of that incident what little faith I had in God was totally lost and I became an atheist. For the next 25 years I would fluctuate between believing, wanting to believe, and Agnosticism, and Atheism.
When I was twenty-six, I went to three months of Rights of Initiation for Catholic Adults and then was baptized and confirmed in the Roman Catholic Church. I had been allowed to by-pass the full year of classes because I hadn’t called the church to inquire about converting until three months before the Easter Vigil Mass when confirmation for adults was held.
I had entered the Catholic religion with the same philosophy that I had once heard Alcoholics Anonymous has, “Bring your body, your mind will follow.” I didn’t really believe in God, or in the core teachings of the Catholic Church, but I wanted so badly to believe in a power higher then myself, that I went faithfully to mass seven days a week, hoping that somehow I would start to believe. But after several months, I began to realize that it wasn’t going to happen, and my mass attendance became a once a week thing, then once a month, until when I was thirteen and met the man who today is my husband and who wasn’t Catholic, I stopped attending mass altogether.
I had never told anyone, before my husband, that I didn’t believe in God. I don’t think he took me seriously at first. I don’t think he had ever known an Atheist.
My husband is 29 years older then me. We’ve had a wonderful marriage for these last 10 years. When we first met, I still desperately wanted to believe, and kept making him promise me that “When you get to Heaven” he would ask God to give me the strength to believe, and he if at all possible, he would give me a sign, one that I couldn’t chalk up to my imagination, so I would know there really was a god. He always promised me he would. We were living in rural Alabama when I was 32 years old. I developed ulcerations on both corneas and when they healed, I was legally blind. Because of damage from infection that had been done to the tissue that donated corneas would have to adhere to, I couldn’t find an eye surgeon who believed that transplanted corneas wouldn’t be rejected.
I was still searching for God. I was searching for hope of something better then what this world had to offer. Some kind of evidence of the chance for existence after death. Some way to achieve it. I listened to Christian programs on the Trinity Broadcasting Network, even though I couldn’t find any ministers on the station who’s opinion I trusted. I watched anyway, hoping that one would say something that would click in my mind, and I would finally know, that “Yes, there really is a god.” None of them ever said anything that caused that connection to happen, though many said things that confused me even more.
During the first 10 years after I became legally blind, I tried attending different churches, Baptist again, Assembly of God again, non-Denominational, Church of God, Mormon, and even studied up on Wicca. But I always lost interest after just a few months. Things the religions taught just didn’t add up. There were just too many things left to faith. Things that had no proof other then one’s faith. I couldn’t believe something when the only proof were some words in a book that in large part didn’t make sense.
I remember one night when I was about 35 years old, lying in bed and praying to God, whom I still wasn’t sure existed, and asking Him that if He did exist to lead me to someone who could help me to believe. But I found no one.
At age 36 I acquired a braille Bible and started reading it, once again hoping to find proof of God’s existence. But with the Bible being so hard to understand, with so much of it not really being explainable, I lost interest after reading just a few of its books.
At about that time, though still wanting to find God, I gave up my search. I had become completely disillusioned with religion.
On September 11, 2001 I was sitting at my computer. It was before 9 a.m. and as usual the television, which was sitting to my right, was turned on for background noise. I heard the sound that is made to notify viewers of an important news announcement. I stopped and turned towards the TV. A reporter began talking and one of the towers of the World Trade Center showed in the background. He said an accident had happened. A small plane had hit one of the towers of the World Trade Center. I’m legally blind, but I could see well enough to know that it wasn’t a small plane that had hit the tower. The hole was massive. And I didn’t think it was possible to accidentally hit something so big.
As I watched, another plane flew into the other tower. I couldn’t see the plane itself, it was too small for me to see, but I saw the fireball that exploded away from the building.
I jumped up and ran into the bedroom and told my husband to hurry and get up because terrorists were flying planes into the World Trade Center buildings! He immediately got out of bed and came in to the living room and sat in his recliner and began to watch. It was about 9 a.m.
As time went by it was announced that a plane had been flown into the Pentagon and another hijacked plane had crashed in Pennsylvania. I wondered when it would end? And what in the world was going on??? The reporter said it looked like “debris” was falling from the building. My husband said it was people jumping. Something he has never been able to forget. I was grateful that my vision was to bad for me to be able to make out what even looked like “debris”. “The reporter said a part of the first tower had fallen away from the building. He spoke in a kind of hesitant voice. Now I wonder if he was unsure of what he was seeing. Because we later found out that a part of the building hadn’t fallen away. The building had completely collapsed.
A female reporter was crying and a male reporter hugged her. I was crying too. And my husband hugged me.
For weeks afterward I would start crying for no apparent reason. I’d be riding on the bus and have to turn my head towards the window and pretend I was looking out so that others wouldn’t see the tears escaping my eyes.
When we were in a restaurant, I’d have to use my napkin to dab the tears welling up in my eyes before the other diners noticed and wondered if I was some kind of a nut.
I was Christian then and I cared. And I was devastated. I couldn’t understand how a religion could promote such violence, as the media was saying Islam did. It made no sense to me. So I decided to find out for myself. One way or another I wanted to know the truth. Because of my partial blindness I was limited to information from the internet. Finding braille books about Islam in braille or ink print that was large enough for me to read was impossible. I was able to use a computer because I had magnification software installed so I could enlarge the font on the screen to a size that I could read.
I did searches and I began to read about Islam. I went to web sites that taught the basics of Islam, and I joined Muslim women’s e-groups where I was able to ask and get answers that I confirmed through further research.
I’ve always been a sceptic. It’s always been hard for me to believe something that I didn’t understand. I was never one to believe something simply because someone said it was so. I had to know it in my mind as well as in my heart.
While studying Islam I learned that the god Muslims worship is the same god as that of Christians and Jews. The god of Abraham and Moses. I found that Islam doesn’t promote or condone hatred of non-Muslims, nor does it condone the killing of innocent people.
By studying Islam I found the answers that the media wasn’t telling us and I came to know that Islam is the True Religion. I read a lot of convincing evidence, but the things that proved to me that there is a god, and that Islam is the True Religion and that that the Qur’an is the Word of God, were those in the Qur’an itself. The things that are of a scientific nature. Things that have only been discovered by scientists in the last 100 years. The only one who could have known those things 1400 years ago was God.
For example, One day I was at a web site that was about some of the scientific proofs in the Qur’an. One of the verses in the Qur’an tells about the death of our own solar system. Al-Rahman 37-38
“When the sky is torn apart, so it was (like) a red rose like ointment. Then which of the favors of your lord will you deny?” There was a link that went to the NASA web site. When I clicked the link I had no idea what was going to be on the next page, but what I saw took my breath away. Tears came to my eyes. I knew - if I had had any doubts left - I knew at the moment, that Islam was the True Religion of God.
The page the link took me to showed what looked like a rose. It was the “Cat’s Eye Nebula.” Which was an exploding star 3000 light years away. It had been photographed with the Hubble Space Telescope. Scientists say that it is the same fate that awaits our own solar system. Muslims refer to it as the “Rose Nebula.” It had been described in the Qur’an 1400 years ago. People back then had no way of knowing about it. Only God could have known.
After accepting in my mind as well as in my heart that Islam is the True Religion, I knew that I was already a Muslim and the only thing left was to profess my faith.
I looked in an internet directory for mosques in my community. I called the one in the next town and told the person who answered the phone that I wanted to convert to Islam, and asked him when I could make my Shahada. He told me to be there at 4 p.m. on Saturday when the imam would also be there. I told him that I ride the bus everywhere and it wouldn’t be running late enough for me to be able to get back home and so could I come earlier? He said not to worry, someone would give me a ride home. I arrived as scheduled, and as God had scheduled, so began my new life. I have since come to realize that on that day, the greatest event of my life occurred. I had always thought that the most wonderful thing to ever happen to me was the day that I married my husband. But I now know it wasn’t. The most important day of my life was the day I made my Shahada and accepted Islam as the way of life God intended me to live. It was the day I acknowledged that Islam is the way to salvation, to Heaven, and I made a choice to practice it.
I can’t say my husband was thrilled by my reverting to Islam. He believed what the media was saying about Muslims and the religion. He didn’t like it that I went to the mosque several evenings a week and left him home alone to be bored. One night after he was finished complaining about me going again I sat down a few feet away from him and I calmly told him, “I will never ask you to practice a religion you don’t believe in. I love you too much to try and force that on you. But I do want you to learn about Islam so that you will at least understand what it is I believe.” I then stood up and went into the bedroom and finished dressing to go to the mosque. I kissed him goodbye and I left.
When I returned home I found his whole attitude had changed. He was bright and cheerful. That night, before going to bed, he began to learn about Islam.
My husband began going to the mosque with me. While I studied with the sisters, he would talk with a brother and ask him questions. At home he read things on the internet, and books that he had borrowed from the mosque. We would discuss different things he was learning, and I would point things out to him.
When the day came and he told me about how some aspect of Islam was to be practiced, in a “know it all” tone of voice, as if it were a fact, something that I myself didn’t know, I asked him to tell me “How do you know that??” and he replied, “Because it’s in the Qur’an!” I was stunned! He believed! He knew that Islam was True! If it was in the Qur’an, as far as he was concerned it was true! Thirty-six days after I publicly professed my faith in God and His messenger, prophet Muhammad, my husband professed his. We had an Islamic marriage ceremony the same evening. I cried when my husband made his Shahada. I knew we would be in Eternity together!
A month before, a brother had asked me what I thought the chances of my husband converting were. I told him, “Zero.” I said, “I can’t imagine someone so dramatically changing their beliefs after having believed something else for 70 years. But 14 days before his 71st birthday he embraced Islam as his religion and his way of life. In the Muslim community we have found another family. We have found friendship, love and acceptance that was taught in the Christian religions we practiced at different points in my life, but that we felt never actually existed among most of the members of the churches we went to.
Many of the Muslims in our area are immigrants, but we have found no intolerance of Americans whether they are Muslim or not. We were both welcomed into the family of Islam the very first time each of us went to the mosque. We’ve always felt welcome and accepted.
Since embracing Islam We have found direction and purpose for our lives. We have found the meaning for our existence. We have come to realize that we really are here only for a short time and that what comes afterwards is far better then the fleeting pleasures that this world has to offer us.
I have found a sense of security concerning life after death that I had never known before. We have both come to see the problems that we once saw as being major as actually being opportunities to grow. We thank God for what we do have, as well for what we don’t. Today we are Muslim. We still care about 9/11. I still cry when I think a little too much about the events of that day. My husband still remembers the people jumping from the buildings. We wish all we could say about that day was where we had been when we heard that the WTC had been attacked. But we did see it happen, and it was the most devastating thing to ever happen in our lives. But from tragedy came victory. From death has come the knowledge that we will have life after our death. And it will be spent together.
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. Here is a plain statement to men, a guidance and instruction to those who fear Allah!
Disclaimer: This convert story has been published on ChallengeYourSoul.com as is, without being edited. It may promote views & ideas not supported by ChallengeYourSoul.com and/or which are not Islamically correct.
The name I am called by my Christian parents is Bobbie Evans, but the name I am known by in the Muslim community is Khadija Evans. This is the story of how my husband and I came to embrace Islam.
I can remember standing in the kitchen of the house I lived in when I was just seven or eight years old and looking towards the door that went outside. I prayed to a god whom I wasn’t sure existed and I begged Him to show himself to me if He was really there. Nothing happened.
I can remember being nine or ten years old and writing a letter to God and hiding it in the heat register in my bedroom, thinking God, if He existed, would come and retrieve it and answer my prayers. But the next day, the letter was still there.
I had always had a hard time accepting the existence of God, and of understanding the beliefs taught in Christian churches. Even though my parents weren’t very religious, and rarely went to church, they thought it was best that my two brothers and I go. We were allowed to choose our religion when we very young. I think I was about six or seven, and my brothers were one and two years older then I. I chose a Methodist church for no other reason then it was a few blocks away from our house, and my brothers chose a Lutheran church because it was also close, and I hadn’t chosen it.
I went to the church until I was thirteen years old. I was baptized and confirmed there when I was 11. I went along with the baptism and confirmation because all children who were 11 received confirmation, and if they hadn’t already been baptized, that was done at the same time. Even then I knew that doubts about God and Christian teachings were things best kept to myself.
When I was 13 my family moved to another town with no churches within walking distance, and my parents weren’t eager to get up early and drive us kids to church, and so our religious training stopped until I was 15 and my mom suddenly found religion. She began attending an Assembly of God church, occasionally dragging my dad along. I went willingly. I had already begun a search for God that wouldn’t end until I was 42 years old. I remember being “born again”. Caught up in the fervor of the hell and damnation that the minister preached at the Assembly of God church. I became “high on religion” thinking I had finally found “Him.” Little did I know, but the high would be short lived, as I again began to have doubts and unanswered questions. When I was 17 I met the daughter of an assistant Baptist minister and began going to their church. I had been sexually abused by my dad from the time I was at least six years old and I told the assistant minister about it. He arranged with my parents to let me live with him and his family in a type of “private foster care.” My dad paid him $100 a week. My parents also attended the church for a brief time, until the minister announced on the pulpit that my dad was a child molester. Before that though, my mom, dad and I were each baptized at the church.
One day after spending the day with my parents I returned to my foster home only to find the house empty. Cleaned out. Not a stick of furniture. We found out that the minister had been caught embezzling from the church and he and his family had left town in a hurry. I returned to my parents home and the abuse.
As a result of that incident what little faith I had in God was totally lost and I became an atheist. For the next 25 years I would fluctuate between believing, wanting to believe, and Agnosticism, and Atheism.
When I was twenty-six, I went to three months of Rights of Initiation for Catholic Adults and then was baptized and confirmed in the Roman Catholic Church. I had been allowed to by-pass the full year of classes because I hadn’t called the church to inquire about converting until three months before the Easter Vigil Mass when confirmation for adults was held.
I had entered the Catholic religion with the same philosophy that I had once heard Alcoholics Anonymous has, “Bring your body, your mind will follow.” I didn’t really believe in God, or in the core teachings of the Catholic Church, but I wanted so badly to believe in a power higher then myself, that I went faithfully to mass seven days a week, hoping that somehow I would start to believe. But after several months, I began to realize that it wasn’t going to happen, and my mass attendance became a once a week thing, then once a month, until when I was thirteen and met the man who today is my husband and who wasn’t Catholic, I stopped attending mass altogether.
I had never told anyone, before my husband, that I didn’t believe in God. I don’t think he took me seriously at first. I don’t think he had ever known an Atheist.
My husband is 29 years older then me. We’ve had a wonderful marriage for these last 10 years. When we first met, I still desperately wanted to believe, and kept making him promise me that “When you get to Heaven” he would ask God to give me the strength to believe, and he if at all possible, he would give me a sign, one that I couldn’t chalk up to my imagination, so I would know there really was a god. He always promised me he would. We were living in rural Alabama when I was 32 years old. I developed ulcerations on both corneas and when they healed, I was legally blind. Because of damage from infection that had been done to the tissue that donated corneas would have to adhere to, I couldn’t find an eye surgeon who believed that transplanted corneas wouldn’t be rejected.
I was still searching for God. I was searching for hope of something better then what this world had to offer. Some kind of evidence of the chance for existence after death. Some way to achieve it. I listened to Christian programs on the Trinity Broadcasting Network, even though I couldn’t find any ministers on the station who’s opinion I trusted. I watched anyway, hoping that one would say something that would click in my mind, and I would finally know, that “Yes, there really is a god.” None of them ever said anything that caused that connection to happen, though many said things that confused me even more.
During the first 10 years after I became legally blind, I tried attending different churches, Baptist again, Assembly of God again, non-Denominational, Church of God, Mormon, and even studied up on Wicca. But I always lost interest after just a few months. Things the religions taught just didn’t add up. There were just too many things left to faith. Things that had no proof other then one’s faith. I couldn’t believe something when the only proof were some words in a book that in large part didn’t make sense.
I remember one night when I was about 35 years old, lying in bed and praying to God, whom I still wasn’t sure existed, and asking Him that if He did exist to lead me to someone who could help me to believe. But I found no one.
At age 36 I acquired a braille Bible and started reading it, once again hoping to find proof of God’s existence. But with the Bible being so hard to understand, with so much of it not really being explainable, I lost interest after reading just a few of its books.
At about that time, though still wanting to find God, I gave up my search. I had become completely disillusioned with religion.
On September 11, 2001 I was sitting at my computer. It was before 9 a.m. and as usual the television, which was sitting to my right, was turned on for background noise. I heard the sound that is made to notify viewers of an important news announcement. I stopped and turned towards the TV. A reporter began talking and one of the towers of the World Trade Center showed in the background. He said an accident had happened. A small plane had hit one of the towers of the World Trade Center. I’m legally blind, but I could see well enough to know that it wasn’t a small plane that had hit the tower. The hole was massive. And I didn’t think it was possible to accidentally hit something so big.
As I watched, another plane flew into the other tower. I couldn’t see the plane itself, it was too small for me to see, but I saw the fireball that exploded away from the building.
I jumped up and ran into the bedroom and told my husband to hurry and get up because terrorists were flying planes into the World Trade Center buildings! He immediately got out of bed and came in to the living room and sat in his recliner and began to watch. It was about 9 a.m.
As time went by it was announced that a plane had been flown into the Pentagon and another hijacked plane had crashed in Pennsylvania. I wondered when it would end? And what in the world was going on??? The reporter said it looked like “debris” was falling from the building. My husband said it was people jumping. Something he has never been able to forget. I was grateful that my vision was to bad for me to be able to make out what even looked like “debris”. “The reporter said a part of the first tower had fallen away from the building. He spoke in a kind of hesitant voice. Now I wonder if he was unsure of what he was seeing. Because we later found out that a part of the building hadn’t fallen away. The building had completely collapsed.
A female reporter was crying and a male reporter hugged her. I was crying too. And my husband hugged me.
For weeks afterward I would start crying for no apparent reason. I’d be riding on the bus and have to turn my head towards the window and pretend I was looking out so that others wouldn’t see the tears escaping my eyes.
When we were in a restaurant, I’d have to use my napkin to dab the tears welling up in my eyes before the other diners noticed and wondered if I was some kind of a nut.
I was Christian then and I cared. And I was devastated. I couldn’t understand how a religion could promote such violence, as the media was saying Islam did. It made no sense to me. So I decided to find out for myself. One way or another I wanted to know the truth. Because of my partial blindness I was limited to information from the internet. Finding braille books about Islam in braille or ink print that was large enough for me to read was impossible. I was able to use a computer because I had magnification software installed so I could enlarge the font on the screen to a size that I could read.
I did searches and I began to read about Islam. I went to web sites that taught the basics of Islam, and I joined Muslim women’s e-groups where I was able to ask and get answers that I confirmed through further research.
I’ve always been a sceptic. It’s always been hard for me to believe something that I didn’t understand. I was never one to believe something simply because someone said it was so. I had to know it in my mind as well as in my heart.
While studying Islam I learned that the god Muslims worship is the same god as that of Christians and Jews. The god of Abraham and Moses. I found that Islam doesn’t promote or condone hatred of non-Muslims, nor does it condone the killing of innocent people.
By studying Islam I found the answers that the media wasn’t telling us and I came to know that Islam is the True Religion. I read a lot of convincing evidence, but the things that proved to me that there is a god, and that Islam is the True Religion and that that the Qur’an is the Word of God, were those in the Qur’an itself. The things that are of a scientific nature. Things that have only been discovered by scientists in the last 100 years. The only one who could have known those things 1400 years ago was God.
For example, One day I was at a web site that was about some of the scientific proofs in the Qur’an. One of the verses in the Qur’an tells about the death of our own solar system. Al-Rahman 37-38
“When the sky is torn apart, so it was (like) a red rose like ointment. Then which of the favors of your lord will you deny?” There was a link that went to the NASA web site. When I clicked the link I had no idea what was going to be on the next page, but what I saw took my breath away. Tears came to my eyes. I knew - if I had had any doubts left - I knew at the moment, that Islam was the True Religion of God.
The page the link took me to showed what looked like a rose. It was the “Cat’s Eye Nebula.” Which was an exploding star 3000 light years away. It had been photographed with the Hubble Space Telescope. Scientists say that it is the same fate that awaits our own solar system. Muslims refer to it as the “Rose Nebula.” It had been described in the Qur’an 1400 years ago. People back then had no way of knowing about it. Only God could have known.
After accepting in my mind as well as in my heart that Islam is the True Religion, I knew that I was already a Muslim and the only thing left was to profess my faith.
I looked in an internet directory for mosques in my community. I called the one in the next town and told the person who answered the phone that I wanted to convert to Islam, and asked him when I could make my Shahada. He told me to be there at 4 p.m. on Saturday when the imam would also be there. I told him that I ride the bus everywhere and it wouldn’t be running late enough for me to be able to get back home and so could I come earlier? He said not to worry, someone would give me a ride home. I arrived as scheduled, and as God had scheduled, so began my new life. I have since come to realize that on that day, the greatest event of my life occurred. I had always thought that the most wonderful thing to ever happen to me was the day that I married my husband. But I now know it wasn’t. The most important day of my life was the day I made my Shahada and accepted Islam as the way of life God intended me to live. It was the day I acknowledged that Islam is the way to salvation, to Heaven, and I made a choice to practice it.
I can’t say my husband was thrilled by my reverting to Islam. He believed what the media was saying about Muslims and the religion. He didn’t like it that I went to the mosque several evenings a week and left him home alone to be bored. One night after he was finished complaining about me going again I sat down a few feet away from him and I calmly told him, “I will never ask you to practice a religion you don’t believe in. I love you too much to try and force that on you. But I do want you to learn about Islam so that you will at least understand what it is I believe.” I then stood up and went into the bedroom and finished dressing to go to the mosque. I kissed him goodbye and I left.
When I returned home I found his whole attitude had changed. He was bright and cheerful. That night, before going to bed, he began to learn about Islam.
My husband began going to the mosque with me. While I studied with the sisters, he would talk with a brother and ask him questions. At home he read things on the internet, and books that he had borrowed from the mosque. We would discuss different things he was learning, and I would point things out to him.
When the day came and he told me about how some aspect of Islam was to be practiced, in a “know it all” tone of voice, as if it were a fact, something that I myself didn’t know, I asked him to tell me “How do you know that??” and he replied, “Because it’s in the Qur’an!” I was stunned! He believed! He knew that Islam was True! If it was in the Qur’an, as far as he was concerned it was true! Thirty-six days after I publicly professed my faith in God and His messenger, prophet Muhammad, my husband professed his. We had an Islamic marriage ceremony the same evening. I cried when my husband made his Shahada. I knew we would be in Eternity together!
A month before, a brother had asked me what I thought the chances of my husband converting were. I told him, “Zero.” I said, “I can’t imagine someone so dramatically changing their beliefs after having believed something else for 70 years. But 14 days before his 71st birthday he embraced Islam as his religion and his way of life. In the Muslim community we have found another family. We have found friendship, love and acceptance that was taught in the Christian religions we practiced at different points in my life, but that we felt never actually existed among most of the members of the churches we went to.
Many of the Muslims in our area are immigrants, but we have found no intolerance of Americans whether they are Muslim or not. We were both welcomed into the family of Islam the very first time each of us went to the mosque. We’ve always felt welcome and accepted.
Since embracing Islam We have found direction and purpose for our lives. We have found the meaning for our existence. We have come to realize that we really are here only for a short time and that what comes afterwards is far better then the fleeting pleasures that this world has to offer us.
I have found a sense of security concerning life after death that I had never known before. We have both come to see the problems that we once saw as being major as actually being opportunities to grow. We thank God for what we do have, as well for what we don’t. Today we are Muslim. We still care about 9/11. I still cry when I think a little too much about the events of that day. My husband still remembers the people jumping from the buildings. We wish all we could say about that day was where we had been when we heard that the WTC had been attacked. But we did see it happen, and it was the most devastating thing to ever happen in our lives. But from tragedy came victory. From death has come the knowledge that we will have life after our death. And it will be spent together.
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 138-138:
138. Here is a plain statement to men, a guidance and instruction to those who fear Allah!
THE PRINCIPLES OF FAITH"
A Primer to the code of the Islamic creed and conduct of the Muslim
Syed Masrur
Verily all praises is for Allah, we praise Him and seek His aid and ask for His forgiveness, and we seek refuge with Allah from the evils of ourselves and our evil actions. Whom Allah chooses to guide, none can mislead him and whom He chooses to mislead, none that can guide him. And I bear witness that none has the right to be worship except Allah Alone, having no partners, and I bear witness that Muhammad (sallallaahu ‘ alayhi ‘wa sallam (peace and blessings upon him) (saw)) is His slave and His Messenger.
Sura 4 - An-Nisa [Women] Verse 1-1:
1. يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
Sura 4 - An-Nisa [Women] Verse 1-1:
1. O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.
Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا
71. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. O ye who believe! Fear Allah, and (always) say a word directed to the Right:
71. That He may make your conduct whole and sound and forgive you your sins: He that obeys Allah and His Messenger, has already attained the highest achievement.
As for what follows: Verily the most truthful speech is the word of Allah, the best guidance in the guidance of Muhammad (saw), the worst of affairs are the novelties and every novelty is an innovation, every innovation is going astray and every going astray is in the Fire (of Hell). I ask Allah to guide us to that which is proper – verily He is the one having authority over that and having power to do so.
Syed Masrur
Verily all praises is for Allah, we praise Him and seek His aid and ask for His forgiveness, and we seek refuge with Allah from the evils of ourselves and our evil actions. Whom Allah chooses to guide, none can mislead him and whom He chooses to mislead, none that can guide him. And I bear witness that none has the right to be worship except Allah Alone, having no partners, and I bear witness that Muhammad (sallallaahu ‘ alayhi ‘wa sallam (peace and blessings upon him) (saw)) is His slave and His Messenger.
Sura 4 - An-Nisa [Women] Verse 1-1:
1. يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
Sura 4 - An-Nisa [Women] Verse 1-1:
1. O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ
Sura 3 - Aal-E-Imran [The Family of Imran] Verse 102-102:
102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.
Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا
71. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
Sura 33 - Al-Ahzab [The Clans, the Coalition, the Combined Forces] Verse 70-71:
70. O ye who believe! Fear Allah, and (always) say a word directed to the Right:
71. That He may make your conduct whole and sound and forgive you your sins: He that obeys Allah and His Messenger, has already attained the highest achievement.
As for what follows: Verily the most truthful speech is the word of Allah, the best guidance in the guidance of Muhammad (saw), the worst of affairs are the novelties and every novelty is an innovation, every innovation is going astray and every going astray is in the Fire (of Hell). I ask Allah to guide us to that which is proper – verily He is the one having authority over that and having power to do so.
Monday, October 3, 2011
THE DECLARATION OF FAITH:
Conditions for
THE DECLARATION OF FAITH:
Knowledge (Al-ilm): of its meaning, what it negates and affirms. If a person says it without knowing its meaning, or what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks a language he does not understand.
Certainty (Al-Yaqeen): that is to have complete surety of it and which it leads to repelling any doubt or suspicions about it.
Exclusively worshipping Allah (Al-ikhlaas): This is contrary to shirk (blasphemy). It’s what ‘Laa ilaaha ilallah’ points towards.
Truthfulness (As-Sidq): This prevents hypocrisy (nifaaq). The hypocrites utter it with their tongues, but do not inwardly believe in what it signified.
Love (Al-Mahabbah): Having Love and loyalty to Allah and His Messenger, seeking refuge to Allah from Allah, and seeking the pleasures of Allah.
Submissive compliance (Al-Inqiyaad): by fulfilling its rights – which are the obligatory actions – with sincerity to Allah and seeking His good pleasures.
Acceptance (Al-Qabool): This prevents rejection. This is achieved by acting upon what Allah has commanded and abandoning whatever He has prohibited.
These conditions have been deduced from the Quran and Sunnah, and which explains its rights and restrictions that it is not merely a word that a person
THE DECLARATION OF FAITH:
Knowledge (Al-ilm): of its meaning, what it negates and affirms. If a person says it without knowing its meaning, or what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks a language he does not understand.
Certainty (Al-Yaqeen): that is to have complete surety of it and which it leads to repelling any doubt or suspicions about it.
Exclusively worshipping Allah (Al-ikhlaas): This is contrary to shirk (blasphemy). It’s what ‘Laa ilaaha ilallah’ points towards.
Truthfulness (As-Sidq): This prevents hypocrisy (nifaaq). The hypocrites utter it with their tongues, but do not inwardly believe in what it signified.
Love (Al-Mahabbah): Having Love and loyalty to Allah and His Messenger, seeking refuge to Allah from Allah, and seeking the pleasures of Allah.
Submissive compliance (Al-Inqiyaad): by fulfilling its rights – which are the obligatory actions – with sincerity to Allah and seeking His good pleasures.
Acceptance (Al-Qabool): This prevents rejection. This is achieved by acting upon what Allah has commanded and abandoning whatever He has prohibited.
These conditions have been deduced from the Quran and Sunnah, and which explains its rights and restrictions that it is not merely a word that a person
Ramzan
Articles
Ramzan - The Month of Divine Celebrations
Even though the days commemorating Islamic shrines and death anniversaries of saints are observed with religious fervour, Ramzan is considered the most important month of celebration for the Muslims. This divine festival extends through the span of 29-30 days as per the Lunar Calendar. In 2011, Ramzan is observed from August 1st to 30th with strict fasting and fervent prayers to the Almighty by Muslims... More
Marriage Customs
The 'Nikah' Urdu word for marriage is a grand event celebrated over a five day period replete with rituals and customs. A Muslim wedding can happen at any time of the day and there is no such thing as 'auspicious time' or 'muhurat'. The wedding ceremony usually takes place either in the bride's or the groom's house. But nowadays for want of space, it is conducted in marriage halls
Ramzan - The Month of Divine Celebrations
Even though the days commemorating Islamic shrines and death anniversaries of saints are observed with religious fervour, Ramzan is considered the most important month of celebration for the Muslims. This divine festival extends through the span of 29-30 days as per the Lunar Calendar. In 2011, Ramzan is observed from August 1st to 30th with strict fasting and fervent prayers to the Almighty by Muslims... More
Marriage Customs
The 'Nikah' Urdu word for marriage is a grand event celebrated over a five day period replete with rituals and customs. A Muslim wedding can happen at any time of the day and there is no such thing as 'auspicious time' or 'muhurat'. The wedding ceremony usually takes place either in the bride's or the groom's house. But nowadays for want of space, it is conducted in marriage halls
Friday, March 4, 2011
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Sunday, February 6, 2011
Nikah
1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat.
2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in marriage", and the person replies : "I accept her in marriage."
3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned).
4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikah will be valid. It will not be necessary to mention her name.
If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed.
5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : "I give my daughter to you in marriage" and the other person replies : "I accept your daughter", the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid.
6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present.
7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid.
8. It is preferable to perform the nikah in a large gathering such as after the jumu'ah salat in a jumu'ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present.
9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikah with you" and the other must say : "I accept." In so doing, the nikah will be valid.
10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses - the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.
2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in marriage", and the person replies : "I accept her in marriage."
3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned).
4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikah will be valid. It will not be necessary to mention her name.
If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed.
5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : "I give my daughter to you in marriage" and the other person replies : "I accept your daughter", the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid.
6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present.
7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid.
8. It is preferable to perform the nikah in a large gathering such as after the jumu'ah salat in a jumu'ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present.
9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikah with you" and the other must say : "I accept." In so doing, the nikah will be valid.
10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses - the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.
Marriage (Nikah) in Islam
So... marriage....What is it? What does the Qur'an say about it?
The Prophet (s.a.) was once asked, "What is more important than prayer?" He replied, "The spirit of prayer" - the spirit that animates the prayer. He was asked what is more important than fasting - he replied, the spirit of fasting. For each question concerning an Islamic practise the answer was the same - because the spirit brings the action to life and unfolds its potentials. Without this animating spirit, the prayer is only movement, and the fasting only hunger. But when spirit enters, when a pure and concentrated intention enters, the action is transformed - the prayer gains the potential to become a miraj (an elevating spiritual journey), and the one fasting approaches towards the potential to witness laylatul qadr (the night of destiny - a night when blessings from the spiritual world descend to this world).
So what is more important than marriage? It is the spirit of marriage, the intention which underlies it, the treasures which it contains hidden within it but which must be brought out and realized by the married couple themselves.
The qur'an provides the signposts and waymarks for learning about this potential. It says:
"It is He who created you from a single soul, And made its mate of like nature in order that you might dwell with her in love...."(7:189) So the male and female complete each other - together they make a single self and this is how they must strive to make their lives together - as if they are one being, one person, one spirit.
The Qur'an says: "Your wives are a garment for you, and you are a garment for them." (2:187) So a husband and wife complete each other - each one takes on a new aspect of their humanity, a new facet and depth to their personality by entering into marriage and this is symbolized in this verse. Garments also conceal the body and protect the wearer so that a husband and wife are each other's protectors and helpers and each of them safeguards their partner's honor shaping the state of marriage into a haven and a sanctuary where each should feel safe and secure, sheltered in one another's care and guardianship.
The qur'an also says "And of everything we created a pair, that happily you may remember." (Qur'an 51:49) The word for spouse, "zawj", (this is the word that is used in the marriage ceremony, the Nikkah ceremony) - the word zawj literally means one part of a pair - and when the pair come together and act in concert with one another, then concealed potentials within them, potentials that were impossible to realize while they were apart make themselves evident. This is true throughout creation. And human marriage in the Qur'an is considered a reflection of a nature and tendency that exists at all levels of creation. When something is created as one part of a pair it is clearly incomplete without the other - as the Qur'an states, "He himself created the pair, male and female." (Qur'an 53:45)
The term nikkah which is used for marriage is also used figuratively to describe the coming together of various aspects of creation. For example it says, in the Qur'an, that "the rain married the soil" and then it describes how, from this intimate mingling, something new springs forth - that the earth brings forth flowers and herbage, it opens to new creations, new life, new potentials. So the act of marriage, the mingling through nikah, according to Islam, courses through all things, through all of creation. Each pair of the marriage brings something necessary and something unique to the marriage. The pairs are not identical but complimentary to one another and their unique qualities when they are mingled together produce that which neither one alone could produce.
So each individual of the pair undergoes change and transformation when they come together in marriage because marriage is an intimate mingling of the selves, the souls, the personalities and the beings of two individuals.
In human marriage the change takes place at many levels - from a change in lifestyle, to changes in behavior, to changes in the very soul of the person. And there must be that willingness, on the part of both individuals, to allow this unifying transformation to take place. To accept the self the way it is, is to lock oneself into stagnation and narrowness and to remain an individual - not part of an intimately joined pair. It is to limit and lock up the potential, the beauty and strength that is capable of emerging from the intimate unity made possible through marriage.
Since "God created everything in pairs", as it states in the Qur'an, and since He "created the male and the female from a single nature, from a single self", it is God that is the point of reference for the married pair. "He has set up the balance..." of all things, so He is to be looked for to set all things in the right equilibrium. If the two partners of a marriage set themselves in correct relation to God then certainly a perfect balance will be realized within their lives together.
Love is a movement towards unity, towards oneness, and since God is One, "the closer the heart is to Oneness, the stronger the power of love is within it."
Love is a movement towards unity, towards oneness. "God made their hearts familiar" (8:63) through the light of Oneness that yields spiritual love and familiarity in the heart. For love is the shadow of Oneness, familiarity the shadow of love, and balance the shadow of familiarity."
Let this married couple be helpers and protectors of one another, let them be a refuge and a comfort to one another, let them be beautiful garments for one another, and let them together experience the many treasures and beauties of marriage.
The Prophet (s.a.) was once asked, "What is more important than prayer?" He replied, "The spirit of prayer" - the spirit that animates the prayer. He was asked what is more important than fasting - he replied, the spirit of fasting. For each question concerning an Islamic practise the answer was the same - because the spirit brings the action to life and unfolds its potentials. Without this animating spirit, the prayer is only movement, and the fasting only hunger. But when spirit enters, when a pure and concentrated intention enters, the action is transformed - the prayer gains the potential to become a miraj (an elevating spiritual journey), and the one fasting approaches towards the potential to witness laylatul qadr (the night of destiny - a night when blessings from the spiritual world descend to this world).
So what is more important than marriage? It is the spirit of marriage, the intention which underlies it, the treasures which it contains hidden within it but which must be brought out and realized by the married couple themselves.
The qur'an provides the signposts and waymarks for learning about this potential. It says:
"It is He who created you from a single soul, And made its mate of like nature in order that you might dwell with her in love...."(7:189) So the male and female complete each other - together they make a single self and this is how they must strive to make their lives together - as if they are one being, one person, one spirit.
The Qur'an says: "Your wives are a garment for you, and you are a garment for them." (2:187) So a husband and wife complete each other - each one takes on a new aspect of their humanity, a new facet and depth to their personality by entering into marriage and this is symbolized in this verse. Garments also conceal the body and protect the wearer so that a husband and wife are each other's protectors and helpers and each of them safeguards their partner's honor shaping the state of marriage into a haven and a sanctuary where each should feel safe and secure, sheltered in one another's care and guardianship.
The qur'an also says "And of everything we created a pair, that happily you may remember." (Qur'an 51:49) The word for spouse, "zawj", (this is the word that is used in the marriage ceremony, the Nikkah ceremony) - the word zawj literally means one part of a pair - and when the pair come together and act in concert with one another, then concealed potentials within them, potentials that were impossible to realize while they were apart make themselves evident. This is true throughout creation. And human marriage in the Qur'an is considered a reflection of a nature and tendency that exists at all levels of creation. When something is created as one part of a pair it is clearly incomplete without the other - as the Qur'an states, "He himself created the pair, male and female." (Qur'an 53:45)
The term nikkah which is used for marriage is also used figuratively to describe the coming together of various aspects of creation. For example it says, in the Qur'an, that "the rain married the soil" and then it describes how, from this intimate mingling, something new springs forth - that the earth brings forth flowers and herbage, it opens to new creations, new life, new potentials. So the act of marriage, the mingling through nikah, according to Islam, courses through all things, through all of creation. Each pair of the marriage brings something necessary and something unique to the marriage. The pairs are not identical but complimentary to one another and their unique qualities when they are mingled together produce that which neither one alone could produce.
So each individual of the pair undergoes change and transformation when they come together in marriage because marriage is an intimate mingling of the selves, the souls, the personalities and the beings of two individuals.
In human marriage the change takes place at many levels - from a change in lifestyle, to changes in behavior, to changes in the very soul of the person. And there must be that willingness, on the part of both individuals, to allow this unifying transformation to take place. To accept the self the way it is, is to lock oneself into stagnation and narrowness and to remain an individual - not part of an intimately joined pair. It is to limit and lock up the potential, the beauty and strength that is capable of emerging from the intimate unity made possible through marriage.
Since "God created everything in pairs", as it states in the Qur'an, and since He "created the male and the female from a single nature, from a single self", it is God that is the point of reference for the married pair. "He has set up the balance..." of all things, so He is to be looked for to set all things in the right equilibrium. If the two partners of a marriage set themselves in correct relation to God then certainly a perfect balance will be realized within their lives together.
Love is a movement towards unity, towards oneness, and since God is One, "the closer the heart is to Oneness, the stronger the power of love is within it."
Love is a movement towards unity, towards oneness. "God made their hearts familiar" (8:63) through the light of Oneness that yields spiritual love and familiarity in the heart. For love is the shadow of Oneness, familiarity the shadow of love, and balance the shadow of familiarity."
Let this married couple be helpers and protectors of one another, let them be a refuge and a comfort to one another, let them be beautiful garments for one another, and let them together experience the many treasures and beauties of marriage.
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