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THE IDEAL MUSLIMAH

Dr Muhammed Ali Al Hashimi

The Muslim woman does not neglect to polish her soul through worship, Dhikr, and reading Quran; she never neglects to perform acts of worship at appointed times.

Just as she takes care of her body and her mind, she also takes care of her soul, as she understands that the human being is composed of a body, a mind and a soul, and that all three deserve appropriate attention. A person may be distinguished by the balance he or she strikes between body, mind and soul, so that none is cared for at the expense of another. Striking this balance guarantees the development of a sound, mature and moderate character.

She performs acts of worship regularly and purifies her soul.

The Muslim woman pays due attention to her soul and polishes it through worship, doing so with a pure and calm approach that will allow the spiritual meanings to penetrate deep into her being. She removes herself from the hustle and bustle of life, and concentrates on her worship as much as she as she is able to. When she prays, she does so with calmness of heart and clearness of mind, so that her soul may be refreshed by the meaning of the words of Quran, dhikr, and tasbih that she is mentioning. Then she sits alone for a little while, praising and glorifying Allah, and reciting some ayat from His Book, and meditating upon the beautiful meanings of the words she is reciting. She checks her attitude and behavior every now and then, correcting herself if she has done anything wrong or fallen short in some way.

Thus, her worship will bring about the desired results of purity of soul, cleansing her of her sins, and freeing her from the bonds of Shaytan whose constant whispering may destroy a person. If she makes a mistake or stumbles from the Straight Path, the true Muslim woman soon puts right, seeks forgiveness from Allah (Azzawajal), renounces her sin or error, and repents sincerely. This is the attitude of righteous Allah-fearing Muslim women.

"Those who fear Allah, when a thought of evil from Shaitan assaults them, bring Allah to remembrance, when lo! They see aright."
(Quran 7:201)

Therefore, the Prophet (sul-Allah-o-alaih-wussallum) used to tell his Companions: "Renew your faith." He was asked, "Oh Messenger of Allah, How do we renew our faith?" He said," By frequently repeating la ilaha ill-Allah." Reported by Ahmad (2/359) with jayyid isnad

The Muslim woman always seeks the help of Allah (Azzawajal) in strengthening and purifying her soul by constantly worshipping and remembering Allah (Azzawajal), checking herself, and keeping in mind at all times what will please Allah (Azzawajal).

So whatever pleases Him she does, and whatever angers Him, she refrains from. Thus, she will remain on the Straight Path, never deviating from it or doing wrong."

"The Muslim woman is keen to attend gatherings where there is discussion of Islam and the greatness of its teachings regarding the individual, family, and society, and where those present think of the power of Almighty Allah (SubhanwaTa'ala) and His bountiful blessings to His creation, and encourage one another to obey His commandments, heed His prohibitions and seek refuge with Him. In such gatherings, hearts are softened, souls are purified, and a person's whole being is filled with the joy of faith.

So 'Abdullah ibn Rawahah whenever he met one of the Companions of the Prophet (sul-Allah-o-alaih-wussallum) used to say, "Come let us believe in our Lord for a while." When the Prophet (sul-Allah-o-alaih-wussallum) heard about this, he said, "May Allah have mercy on Ibn Rawahah, for he loves the gatherings that the angels feel proud to attend." Reported by Ahmed (3/265) with Hasan isnad

The rightly guided Khalifa 'Umar al-Faruq used to make the effort to take a regular break from his many duties and the burden of his position as ruler. He would take the hand of one or two men and say, "Come on, let us go and increase our faith," then they would remember Allah (Azzawajal). Hayat al-Sahabah, 3/329

Even Umar, who was so righteous and performed so many acts of worship, felt the need to purify his soul from time to time. He would remove himself for a while from the cares and worries of life to refresh his soul and cleanse his heart. Likewise, Muadh ibn Jabal would often say to his companions, when they were walking, " Let us sit down and believe for a while."

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WOMEN’S WORK

Al Jumuah Magazine

Allah (SWT) lifted from women the obligation of working to provide and support themselves and their families. He made this obligation particular for men alone. Allah (SWT) commanded men to be responsible for the care of women during all stages of their life.

While she is a child, she is under the care of her father. This responsibility is not lifted except by her marriage or (his/her) death, nor does it cease after she reaches a certain age as occurs in the laws of the ignorant who rule by their desires.

After she marries, the responsibility falls on her husband so long as she is under his care due to the contract of marriage.

If she has neither father nor husband, the responsibility of her care falls on her brother who assumes the role of her father when he is not present; and if she has no brother then whoever is her closest male relative from whom she would inherit and whom would inherit from her (would assume the role of her father).

If she has no male relative, the obligation falls upon the Muslim community. The responsibility of her care is a communal obligation and if none fulfills that duty, all have sinned.

Furthermore even if she is wealthy, Islam has dropped from her the obligation of assuming care of anyone. With the presence of her husband (or for that matter her parents), it is not required that she spend upon her children unless she seeks to do such as an act of righteousness, kindness and maintaining ties of the womb. She is not obligated to work in order to take care of herself or her children.

This lifting of the obligation of working for the purpose of providing for herself was in order to preserve her from being degraded, as many jobs that are sought to gain livelihood entail humiliation and hardship. Likewise this responsibility was lifted to preserve her from temptation and mixing with men and because this is from the specialization that Allah (SWT) has made as a law for His creation.

If a woman were charged to work in order to provide for her livelihood in addition to her natural duties of pregnancy, child birth, and breast feeding this would be an obligation above what she could bear and would be an injustice to women. Otherwise this work would be at the expense of her natural duties of pregnancy, birth, breast feeding and raising her children.

This is exactly what has occurred with all nations that have deviated from what Allah (SWT) has made a natural state among His creation.

In these ignorant un-Islamic societies, men are pleased with this situation as this gains for them greater gratification with women and drops from them a considerable amount of the responsibility of working and supporting their women and children. This is obviously a selfish attitude on the part of men. Sadly many women are pleased with this situation of combining working outside the house to support themselves, and their natural duties of pregnancy, child birth, and breast feeding. This is because of their desire for amusement and to boast; not because there is any real human or moral value in their working outside the home. Unlike what is claimed, women's work has no real value boosting the economy. Rather the truth is that by competing with men for jobs outside the home, women are a cause in the spread of unemployment and an increase in the useless consumption of cosmetics, clothes, and perfumes that have all become necessary items for women working outside the home. Furthermore every woman that works outside the home is in most occasions a cause for denying an opportunity for a man who could work in her place. Again this is one factor in unemployment. Moreover the man who takes the place of a woman in the household cannot substitute her in her natural duties.

We may ask, what is the economic, moral, or social value for women working in factories, armies, cleaning streets and airports, repairing trains, cleaning public restrooms, as security guards, driving taxis, and all other occupations that humiliate women in those countries that live for this world alone and do not think of the Hereafter?

This is all from the wretched life that Allah (SWT) has warned whoever distances himself from His way. Allah (SWT) has said: "But whosoever turns away from My Reminder (neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He shall say: "O my Lord! Why have you raised me up blind, while I had sight (before)." (Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, leassons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hellfire, away from Allah's Mercy)." (Ta-Ha 20:124-126)

Although Islam has not obligated a woman to work to seek a living and has appointed someone to be responsible for her during all the stages of her life, Islamic law has given her the right (so long as she has reached the age of maturity and is competent) to own and dispose of her properties without any guardianship over her (whether that be her father, husband or anyone else).

She has the right to own all forms of property, to buy and sell, give gifts and charity, and all forms of expenditure (without wastefulness) so long as it is her wealth and her acquisition. However if she if incompetent, Islam does not distinguish between men and women in declaring someone legally incompetent. Islam gave women the right to own and dispose property, so that by this she could be a full legal personality possessing the full right to administer her wealth. Islam provides her with specific sources to acquire wealth, like the dower, inheritance, gifts, and all other lawful means for acquiring wealth. As a woman in Islamic law is not required to maintain herself or others, she was given half of what men receive in inheritance in view of the fact that she is not responsible for the maintenance of anyone and to replenish men's wealth who alone are responsible to work and provide maintenance.

In this matter, Islam opposed the ignorant un-Islamic practice that forbade women to inherit under any circumstance because they did not maintain anyone or fight against any enemy. Allah (SWT) sent down in His Glorious Quran: "There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share." (An-Nisa 4:7)

Without doubt those who claim that Islam is unjust towards women because it gives them half of what men receive in inheritance are ignorant of the distribution of rights and obligation in the pure, just Islamic law. Allah (SWT) says: "Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who have firm Faith."(Al-Ma'idah 5:50)

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AISHA BINT ABI BAKR

From Alim® Online

The life of Aishah is proof that a woman can be far more learned than men and that she can be the teacher of scholars and experts. Her life is also proof that a woman can exert influence over men and women and provide them with inspiration and leadership . Her life is also proof that the same woman can be totally feminine and be a source of pleasure, joy and comfort to her husband.

She did not graduate from any university there were no universities as such in her day. But still her utterances are studied in faculties of literature, her legal pronouncements are studied in colleges of law and her life and works are studied and resear ched by students and teachers of Muslim history as they have been for over a thousand years. The bulk of her vast treasure of knowledge was obtained while she was still quite young. In her early childhood she was brought up by her father who was greatly liked and respected for he was a man of wide knowledge, gentle manners and an agreeable presence. Moreover he was the closest friend of the noble Prophet who was a frequent visitor to their home since the very early days of his mission.

In her youth, already known for her striking beauty and her formidable memory, she came under the loving care and attention of the Prophet himself. As his wife and close companion she acquired from him knowledge and insight such as no woman has ever acquired.

Aishah became the Prophet's wife in Makkah when she was most likely in the tenth year of her life but her wedding did not take place until the second year after the Hijrah when she was about fourteen or fifteen years old. Before and after her wedding she maintained a natural jollity and innocence and did not seem at all overawed by the thought of being wedded to him who was the Messenger of God whom all his companions, including her own mother and father, treated with such love and reverence as they gave to no one else.

About her wedding, she related that shortly before she was to leave her parent's house, she slipped out into the courtyard to play with a passing friend: "I was playing on a see-saw and my long streaming hair was dishevelled," she said. "They came and took me from my play and made me ready."

They dressed her in a wedding-dress made from fine red-striped cloth from Bahrain and then her mother took her to the newly-built house where some women of the Ansar were waiting outside the door. They greeted her with the words "For good and for happines s may all be well!" Then, in the presence of the smiling Prophet, a bowl of milk was brought. The Prophet drank from it himself and offered it to Aishah. She shyly declined it but when he insisted she did so and then offered the bowl to her sister Asma who was sitting beside her. Others also drank of it and that was as much as there was of the simple and solemn occasion of their wedding. There was no wedding feast.

Marriage to the Prophet did not change her playful ways. Her young friends came regularly to visit her in her own apartment. "I would be playing with my dolls," she said, "with the girls who were my friends, and the Prophet would come in and they would slip out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there.

"Sometimes he would say "Stay where you are" before they had time to leave, and would also join in their games. Aishah said: "One day, the Prophet came in when I was playing with the dolls and he said: 'O Aishah, whatever game is this?' 'It is Solomon's hor ses,' I said and he laughed." Sometimes as he came in he would screen himself with his cloak so as not to disturb Aishah and her friends.

Aishah's early life in Madinah also had its more serious and anxious times. Once her malafather and two companions who were staying with him fell ill with a dangerous fever which was common in Madinah at certain seasons. One morning Aishah went to visit him and was dismayed to find the three men lying completely weak and exhausted. She asked her father how he was and he answered her in verse but she did not understand what he was saying. The two others also answered her with lines of poetry which seemed to her to be nothing but unintelligible babbling. She was deeply troubled and went home to the Prophet saying: "They are raving, out of their minds, through the heat of the fever." The Prophet asked what they had said and was somewhat reassured when she repeated almost word for word the lines they had uttered and which made sense although she did not fully underst and them then. This was a demonstration of the great retentive power of her memory which as the years went by were to preserve so many of the priceless sayings of the Prophet. Of the Prophet's wives in Madinah, it was clear that it was Aishah that he loved most. From time to time, one or the other of his companions would ask: "O Messenger of God, whom do you love most in the world?" He did not always give the same answer to this question for he felt great love for many for his daughters and their children, for Abu Bakr, for Ali, for Zayd and his son Usamah. But of his wives t he only one he named in this connection was Aishah. She too loved him greatly in return and often would seek reassurance from him that he loved her. Once she asked him: "How is your love for me?"

"Like the rope's knot," he replied meaning that it was strong and secure. And time after time thereafter, she would ask him: "How is the knot?" and he would reply: "Ala haaliha in the same condition."

As she loved the Prophet so was her love a jealous love and she could not bear the thought that the Prophet's attentions should be given to others more than seemed enough to her. She asked him: "O Messenger of God, tell me of yourself. If you were between the two slopes of a valley, one of which had not been grazed whereas the other had been grazed, on which would you pasture your flocks?"

"On that which had not been grazed," replied the Prophet. "Even so," she said, "and I am not as any other of your wives. "Everyone of them had a husband before you, except myself." The Prophet smiled and said nothing. Of her jealousy, Aishah would say in later years: "I was not, jealous of any other wife of the Prophet as I was jealous of Khadijah, because of his constant mentioning of her and because God had commanded him to give her good tidings of a mansion in Paradise of precious stones. And whenever he sacrifice d a sheep he would send a fair portion of it to those who had been her intimate friends. Many a time I said to him: "It is as if there had never been any other woman in the world except Khadijah."

Once, when Aishah complained and asked why he spoke so highly of "an old Quraysh woman", the Prophet was hurt and said: "She was the wife who believed in me when others rejected me. When people gave me the lie, she affirmed my truthfulness. When I stood f orsaken, she spent her wealth to lighten the burden of my sorrow.."

Despite her feelings of jealousy which nonetheless were not of a destructive kind, Aishah was really a generous soul and a patient one. She bore with the rest of the Prophet's household poverty and hunger which often lasted for long periods. For days on e nd no fire would be lit in the sparsely furnished house of the Prophet for cooking or baking bread and they would live merely on dates and water. Poverty did not cause her distress or humiliation; self-sufficiency when it did come did not corrupt her styl e of life.

Once the Prophet stayed away from his wives for a month because they had distressed him by asking of him that which he did not have. This was after the Khaybar expedition when an increase of riches whetted the appetite for presents. Returning from his sel f-imposed retreat, he went first to Aishah's apartment. She was delighted to see him but he said he had received Revelation which required him to put two options before her. He then recited the verses: "O Prophet! Say to your wives: If you desire the life of this world and its adornments, then come and I will bestow its goods upon you, and I will release you with a fair release. But if you desire God and His Messenger and the abode of the Hereafter, th en verily God has laid in store for you an immense reward for such as you who do good."

Aishah's reply was: "Indeed I desire God and His Messenger and the abode of the Hereafter," and her response was followed by all the others.

She stuck to her choice both during the lifetime of the Prophet and afterwards. Later when the Muslims were favored with enormous riches, she was given a gift of one hundred thousand dirhams. She was fasting when she received the money and she distributed the entire amount to the poor and the needy even though she had no provisions in her house. Shortly after, a maidservant said to her: "Could you buy meat for a dirham with which to break your fast?"

"If I had remembered, I would have done so," she said. The Prophet's affection for Aishah remained to the last. During his final illness, it was to Aishah's apartment that he went at the suggestion of his wives. For much of the time he lay there on a cou ch with his head resting on her breast or on her lap. She it was who took a toothstick from her brother, chewed upon it to soften it and gave it to the Prophet. Despite his weakness, he rubbed his teeth with it vigorously. Not long afterwards, he lost con sciousness and Aishah thought it was the onset of death, but after an hour he opened his eyes.

Aishah it is who has preserved for us these dying moments of the most honoured of God's creation, His beloved Messenger may He shower His choicest blessings on him.

When he opened his eyes again, Aishah remembered Iris having said to her: "No Prophet is taken by death until he has been shown his place in Paradise and then offered the choice, to live or die."

"He will not now choose us," she said to herself. Then she heard him murmur: "With the supreme communion in Paradise, with those upon whom God has showered His favor, the Prophets, the martyrs and the righteous..." Again she heard him murmur: "O Lord, wit h the supreme communion," and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until others in the room began to lament, and Aishah laid his head on a pillow and joined them in lamentation.

In the floor of Aishah's room near the couch where he was lying, a grave was dug in which was buried the Seal of the Prophets amid much bewilderment and great sorrow.

Aishah lived on almost fifty years after the passing away of the Prophet. She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God's guidance, the Quran and the Sunnah of His Prophet. Aishah was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Revelation. Like Hafsah, she had her own script of the Quran written after the Prophet had died.

So far as the Ahadith or sayings of the Prophet is concerned, Aishah is one of four persons (the others being Abu Hurayrah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand sayings. Many of these pertain to some of the most in timate aspects of personal behavior which only someone in Aishah's position could have learnt. What is most important is that her knowledge of hadith was passed on in written form by at least three persons including her nephew Urwah who became one of the greatest scholars among the generation after the Companions.

Many of the learned companions of the Prophet and their followers benefitted from Aishah's knowledge. Abu Musa al-Ashari once said: "If we companions of the Messenger of God had any difficulty on a matter, we asked Aishah about it."

Her nephew Urwah asserts that she was proficient not only in fiqh but also in medicine (tibb) and poetry. Many of the senior companions of the Prophet came to her to ask for advice concerning questions of inheritance which required a highly skilled mathem atical mind. Scholars regard her as one of the earliest fuqaha of Islam along with persons like Umar ibn al-Khattab, Ali and Abdullah ibn Abbas. The Prophet referring to her extensive knowledge of Islam is reported to have said: "Learn a portion of your r eligion (din) from this red colored lady." "Humayra" meaning "Red-coloured" was an epithet given to Aishah by the Prophet.

Aishah not only possessed great knowledge but took an active part in education and social reform. As a teacher she had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by al-Ahnaf who said: "I have heard speeches of Abu Bakr and Umar, Uthman and Ali and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aishah."

Men and women came from far and wide to benefit from her knowledge. The number of women is said to have been greater than that of men. Besides answering enquiries, she took boys and girls, some of them orphans, into her custody and trained them under her care and guidance. This was in addition to her relatives who received instruction from her. Her house thus became a school and an academy.

Some of her students were outstanding. We have already mentioned her nephew Urwah as a distinguished reporter of hadith. Among her women pupils is the name of Umrah bint Abdur Rahman. She is regarded by scholars as one of the trustworthy narrators of ha dith and is said to have acted as Aishah's secretary receiving and replying to letters addressed to her. The example of Aishah in promoting education and in particular the education of Muslim women in the laws and teachings of Islam is one which needs to be followed.

After Khadijah al-Kubra (the Great) and Fatimah az-Zahra (the Resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam. Because of the strength of her personality, she was a leader in every field in knowledg e, in society, in politics and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time. She died in the year 58 AH in the month of Ramadan and as she instructed, was buried in the Jannat al-Baqi in the City of Light, beside other companions of the Prophet.

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WOMEN IN THE QURAN AND SUNNAH

Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaire.

In Islam there is absolutely no difference between men and women as far as their relationship to Allah is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct. The Qur'an says: And for women are rights over men similar to those of men over women. (2:226)

The Qur'an, in addressing the believers, often uses the expression, 'believing men and women' to emphasize the equality of men and women in regard to their respective duties, rights, virtues and merits. It says: For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward. (33:35)

This clearly contradicts the assertion of the Christian Fathers that women do not possess souls and that they will exist as sexless beings in the next life. The Qur'an says that women have souls in exactly the same way as men and will enter Paradise if they do good: Enter into Paradise, you and your wives, with delight. (43:70)

Who so does that which is right, and believes, whether male or female, him or her will We quicken to happy life. (16:97)

The Qur'an admonishes those men who oppress or ill-treat women: O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dowry you have given them - except when they have become guilty of open lewdness. On the contrary live with them on a footing of kindness and equity. If you take a dislike to them, it may be that you dislike something and Allah will bring about through it a great deal of good. (4:19)

Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'ba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Qur'an were revolutionary. Unlike other religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Qur'an declares: O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Reverence Allah, through Whom you demand your mutual (rights), and reverence the wombs (that bore you); for Allah ever watches over you. (4:1)

The Prophet of Islam (peace be upon him) said, "Women are the twin halves of men." The Qur'an emphasizes the essential unity of men and women in a most beautiful simile: They (your wives) are your garment and you are a garment for them. (2:187)

Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. "The garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them." Islam does not consider woman "an instrument of the Devil", but rather the Qur'an calls her muhsana - a fortress against Satan because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad (peace be upon him) as a most virtuous act. He said: "When a man marries, he has completed one half of his religion." He enjoined matrimony on Muslims by saying: "Marriage is part of my way and whoever keeps away from my way is not from me (i.e. is not my follower)." The Qur'an has given the raison d'jtre! of marriage in the following words:

And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquility with them; and He has put love and mercy between you. Verily in that are signs for those who reflect. (30:21)

The Prophet Muhammad (peace be upon him) was full of praise for virtuous and chaste women. He said: "The world and all things in the world are precious but the most precious thing in the world is a virtuous woman. He once told the future khalif, 'Umar: "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."

On other occasions the Prophet said: "The best property a man can have is a remembering tongue (about Allah), a grateful heart and a believing wife who helps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world is a virtuous wife."

Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: "Fear Allah in respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."

The Prophet (peace be upon him) was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous khutba on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said: "Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."

In Islam a woman is a completely independent personality. She can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband. The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah (peace be upon him) was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell: It is narrated by the Prophet's wife, 'A'isha, that a woman entered her house with two of her daughters. She asked for charity but 'A'isha could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace be upon him) came to the house, 'A'isha told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.

The worst calamity for a woman is when her husband passes away and, as a widow, the responsibility of maintaining the children falls upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad (peace be upon him) upheld the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same. Abu Hurairah reported that the Prophet said: "One who makes efforts (to help) the widow or a poor person is like a mujahid (warrior) in the path of Allah, or like one who stands up for prayers in the night and fasts in the day."

Woman as mother commands great respect in Islam. The Noble Qur'an speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount. Abu Hurairah reported that a man came to the Messenger of Allah (peace be upon him) and asked: "O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your father."

In another tradition, the Prophet advised a believer not to join the war against the Quraish in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause of his salvation. Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace be upon him) and said, " Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice." He said, "Then remain in your mother's service, because Paradise is under her feet."

The Prophet's followers accepted his teachings and brought about a revolution in their social attitude towards women. They no longer considered women as a mere chattels, but as an integral part of society. For the first time women were given the right to have a share in inheritance. In the new social climate, women rediscovered themselves and became highly active members of society rendering useful service during the wars which the pagan Arabs forced on the emerging Muslim umma. They carried provisions for the soldiers, nursed them, and even fought alongside them if it was necessary. It became a common sight to see women helping their husbands in the fields, carrying on trade and business independently, and going out of their homes to satisfy their needs.

'A'isha reported that Saudah bint Zam'ah went out one night. 'Umar saw her and recognized her and said, "By God, O Saudah, why do you not hide yourself from us?" She went back to the Prophet (peace be upon him) and told him about it while he was having supper in her room, and he said, "It is permitted by Allah for you to go out for your needs." The predominant idea in the teachings of Islam with regard to men and women is that a husband and wife should be full-fledged partners in making their home a happy and prosperous place, that they should be loyal and faithful to one another, and genuinely interested in each other's welfare and the welfare of their children. A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.

These aspects were much emphasized by the Prophet (peace be upon him). He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said: "Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah's laws."

Once Mu'awiyah asked the Prophet (peace be upon him), "What are the rights that a wife has over her husband?" The Prophet replied, " Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house." Once a woman came to the Prophet with a complaint against her husband. He told her: "There is no woman who removes something to replace it in its proper place, with a view to tidying her husband's house, but that Allah sets it down as a virtue for her. Nor is there a man who walks with his wife hand-in-hand, but that Allah sets it down as a virtue for him; and if he puts his arm round her shoulder in love, his virtue is increased tenfold." Once he was heard praising the women of the tribe of Quraish, "...because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands."

The Shari'ah regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labor. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.

It is a fact, however, that sound administration within the domestic field is impossible without a unified policy. For this reason the Shari'ah requires a man, as head of the family, to consult with his family and then to have the final say in decisions concerning it. In doing so he must not abuse his prerogative to cause any injury to his wife. Any transgression of this principle involves for him the risk of losing the favor of Allah, because his wife is not his subordinate but she is, to use the words of the Prophet (peace be upon him), 'the queen of her house', and this is the position a true believer is expected to give his wife. In contrast to these enlightened teachings of Islam in respect of women, Western talk of women's liberation or emancipation is actually a disguised form of exploitation of her body, deprivation of her honor, and degradation of her soul!

Contrary to widespread erroneous belief, Contrary to widespread negative stereotyping, and Contrary to regrettable practices in some Islamic societies where anti-Islamic culture traditions have won over Islamic teachings and where women are subdued (and men even more so).

This information has been written with the objective of briefing you on the true Islamic teachings regarding women laid down by the Quran and prophet Mohammad over 14 centuries ago.

Islam declared women and men equal.

Islam condemned pre-Islamic practices degrading and oppressing women.

The same injunctions and prohibitions of Islam equally apply to both sexes.

Islam gave woman the right of inheritance and the right of individual independent ownership unhampered by father, husband, brother, son or anyone else.

Islam gave women the right to accept or reject a marriage proposal free from pressure, and by mutual agreement to specify in the marriage contract that she has the right to divorce (if she misses that option she has the right to seek court divorce if she deems the marriage to have failed beyond repair).

Islam does not require woman to change her name at marriage.

Islam protects the family and condemns the betrayal of marital fidelity. It recognizes only one type of family: husband and wife united by authentic marriage contract.

"Heaven is at the feet of mothers", is a basic Islamic teaching.

"The best of you are the kindest to their wives and I am your best to mine", is a teaching by prophet Mohammad.

Islam enjoins sounds morality in thinking, behavior and appearance. Dress fashions and social patterns that reduce woman to a sex object and exploit her as such are not acceptable to Islam.

The observance of chastity and moral standards is equally demanded by Islam from both men and women. "Women are the siblings of men", is a saying of prophet Mohammad.

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WOMEN IN SOCIETY

Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaire.

The Family

The family in Islam is a unit in which a man and woman unite to share life together according to the rules and regulations laid down by the Shari'ah. They become as close to each other as a garment is to the body. The husband's honour becomes an integral part of his wife's honour, and vice versa. They share each other's prosperity and adversity. Thus in Islam the bridal couple are united as husband and wife in the presence of witnesses seeking Allah's blessings to increase in mutual love and compassion and agreeing to care for each other in sickness and adversity. This fundamental principle of Islamic marriage, understood and observed by the spouses, is the basis of the institution of Muslim marriage. In the family, the man is charged with the duty of being the leader of the family and the woman is assigned the duty of looking after the household. Even if the man has more responsibility than the woman and thereby has a degree over her, it does not make a husband inherently better than his wife. The Qur'an contains a verse which says: And in no wise covet those things in which Allah has bestowed His gifts more freely on some of you than others: to men is allotted what they earn, and to women what they earn... (4:32)

Commenting on this verse Sheikh Muhammad 'Abduh says that it does not imply that every man is better than every woman or vice versa, but it emphasizes that: "each sex, in general, has some preferential advantage over the other, though men have a degree over women . " What is this "degree"? There are different views about it. One view is that it means the qualities of leadership, surveillance and maintenance which are bestowed on men. Another view is that it signifies the tolerance with which men must treat their wives even when in extremely bad moods. Yet another view is that it is man's natural gift from Allah for judging matters pertaining to his family and managing the problems affecting it. However, the consensus of the scholars is that the "degree" comprises the principle of guardianship and nothing more.

Muhammad 'Abduh feels that guardianship has four elements: protection, surveillance, custody, and maintenance. 'Abd al-'Ati considers that over and above these four elements is the element of obedience. According to 'Abd al-'Ati obedience consists of the following aspects:

1.A wife must neither receive male strangers nor accept gifts from them without her husband's approval.

2.A husband has the legal right to restrict his wife's freedom of movement. He may prevent her from leaving her home without his permission unless there is a necessity or legitimate reason for her to do otherwise. However, it is his religious obligation to be compassionate and not to unreasonably restrict her freedom of movement. If there arises a conflict between this right of the husband and the rights of the wife's parents to visit her and be visited by her, the husband's right prevails in the wider interest of the family. Yet the Shari'ah recommends that he be considerate enough to waive his rights to avoid shame within the family.

3.A refractory wife has no legal right to object to her husband exercising his disciplinary authority. Islamic law, in common with most other systems of law, recognizes the husband's right to discipline his wife for disobedience.

4.A The wife may not legally object to the husband's right to take another wife or to exercise his right of divorce. The marital contract establishes her implicit consent to these rights. However, if she wishes to restrict his freedom in this regard or to have similar rights, she is legally allowed to do so. She may stipulate in the marital agreement that she too will have the right to divorce or that she will keep the marriage bond only so long as she remains the only wife. Should he take a second wife, she will have the right to seek a divorce in accordance with the marriage agreement.

Modesty

Modesty is a virtue which Islam demands of Muslim men and women. The most powerful verses commanding the believers to be modest occur in Surah al-Nur and begin with the words: Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well aware of what they do. (24:31)

The rule of modesty is equally applicable to men and women. A brazen stare by a man at a woman or another man is a breach of correct behavior. The rule is meant not only to guard women, but is also meant to guard the spiritual good of men. Looking at the sexual anarchy that prevails in many parts of the world, and which Islam came to check, the need for modesty both in men and women is abundantly clear. However it is on account of the difference between men and women in nature, temperament, and social life, that a greater amount of veiling is required for women than for men, especially in the matter of dress. A complete code of modesty is laid down in the Qur'an as follows: And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers or their husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)

A key term in the above verse is zinat. It means both natural beauty and artificial ornaments. The word as used in the above verse seems to include both meanings. Women are asked not to make a display of their figures, not to wear tight clothing that reveals their shapeliness, nor to appear in such dress except to:

their husbands,

their relatives living in the same house with whom a certain amount of informality is permissible,

their women, that is, in the strict sense, their maid-servants who are constantly in attendance on them, but in a more liberal sense, all believing women,

old or infirm men-servants, and

infants or small children who have not yet got a sense of sex

While Muslim men are required to cover the body between the navel and the knee, every Muslim woman is asked to cover her whole body excluding the face and hands from all men except her husband. The following traditions of the Prophet (peace be upon him) give us further guidance in the matter: "It is not lawful for any woman who believes in Allah and the Last Day that she should uncover her hand more than this and then he placed his hand on his wrist joint. "When a woman reaches puberty no part of her body should remain uncovered except her face and the hand up to the wrist joint."

'A'isha reports that once she appeared got up in finery before her nephew, 'Abdullah ibn al-Tufail. The Prophet (peace be upon him) did not approve of it. "I said, 'O Apostle of Allah, he is my nephew.' The Prophet replied, 'When a woman reaches puberty it is not lawful for her to uncover any part of her body except the face and this and then he put his hand on the wrist joint as to leave only a little space between the place he gripped and the palm."

Asma', the sister of 'A'isha and daughter of Abu Bakr, came before the Prophet in a thin dress that showed her body. The Prophet turned his eyes away and said, "O Asma'! When a woman reaches puberty, it is not lawful that any part of her body be seen, except this and this" - and then he pointed to his face and the palms of his hands. Hafsah, daughter of 'Abdur-Rahman, once came before 'A'isha wearing a thin shawl over her head and shoulders. 'A'isha tore it up and put a thick shawl over her. The Messenger of Allah also said, "Allah has cursed those women who wear clothes yet still remain naked." The khalif, 'Umar, once said, "Do not clothe your women in clothes that are tight-fitting and reveal the shapeliness of the body." The above-mentioned traditions make it explicitly clear that the dress of Muslim women must cover the whole body, except for the face and hands, whether in the house or outside, even with her nearest relatives. She must not expose her body to anybody except her husband, and must not wear a dress that shows the curves of her body. Some scholars, like Muhammad Nasiruddin al-Albani, are of the opinion that, because modern times are particularly full of fitnah (mischief), women should go as far as to cover their faces because even the face may attract sexual glances from men. Shaikh al-Albani says, "We admit that the face is not one of the parts of the body to be covered, but it is not permissible for us to hold to this taking into consideration the corruption of the modern age and the need to stop the means for further corruption."

It is respectfully submitted, however, that in the light of the Prophetic traditions it suffices to cover the body, leaving out the face and hands up to the wrist joints, since this is the specified Islamic covering.

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THE REWARD FOR WOMEN IN PARADISE

Shaikh Ibn Jibreen

Question: Whenever I read the Noble Quran, I find in many verses Allah giving glad tidings to His believing male servants of al-hooral-ain who extol in beauty. Does the woman have any partner in Paradise other than her husband? Furthermore, most of the statements concerning bounties in Paradise are directed toward the believing men. Is the reward of the believing women in Paradise less than that of the believing men?

Response: There is no doubt that reward in the Hereafter encompasses both men and women. This is based on the following statements of Allah: Never will I allow to be lost the work of any of you, male or female" (al-lmran 195).

"Whosoever works righteousness, whether male or female, while he(or she) is a true believer, We will give a good life" (al-Nahl 97).

"And whoever does righteous good deeds, being a male or a female, and is a true believer, such will enter Paradise" (al-Nisa 124).

"Verily, the Muslims, men and women, the believers, men and women... [up to the end of the verse where Allah says:] Allah has prepared for them forgiveness and a great reward" (al-Ahzab 35).

Allah mentions them entering into Paradise together, "They and their wives will be in pleasant shade" (Ya Sin 56).

Also, "Enter Paradise, you and your wives, in happiness" (al-Zukhruf 70).

Allah also mentions that He will-recreate the women in the verse, "Verily, We created them of special creation and made them virgins" (al-Waqia 35-36).

That is, Allah will recreate the elderly women and make them virgins. Similarly, Allah will recreate the elderly men and make them youths. It is also mentioned in the hadith that the women of this worldly life have a superiority over al-hoor al-ain due to the acts of worship and obedience that they performed [in this world]. Therefore, the believing women will enter Paradise just like the believing men. If a woman had a number of husbands and she enters Paradise with them, she will choose among them and will choose the one with the best character and behavior.

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HEROIC DEEDS OF MUSLIM WOMEN

By Syed Sulaiman Nadwi

The history of Islam abounds in scores of such gallant actions on the part of Muslim women, but, unfortunately, they are not commonly known

Prior to Islam, the Arab women used to accompany men to the battlefield.  With their children, they remained behind the fighting lines and looked after the wounded soldiers, attended the horses, comforted their valiant husbands, roused their spirit by narrating the thrilling achievements of their ancestors, disarmed the dead soldiers of the enemy, rallied the panic-stricken fugitives, and guarded the prisoners.

The famous poet of Arabia, 'Umar Bin Kulthum, recites in pride: "Behind our ranks are beautiful and whitefaced women; we are always afraid lest they should be insulted, and the enemy take possession of them. These women have taken oaths from their husbands to show gallantry in the field of battle. They accompany us, so that they may take possession of, and arrest, enemies' horses and armaments. These are the ladies of the family of Jashm b. Bakr, who not only possess beauty, but also have traditions both of family and religion. They look after our horses and they say, 'If you cannot protect us from the enemy you are not our husbands."

Islam also maintained this tradition. Women always followed men in the Jihad. In the battle of Uhud, according to Bukhari, 'Ayesha (raa) carried a leather bag full of water to quench the thirst of wounded soldiers. She was helped in the task by Umm Salim and Umm Salit.

The traditionist Abu Nayeem relates that in the battle of Khaibar, half a dozen women of Medina followed the marching army.  The Prophet did not know of this and, when he was informed, he angrily asked them why they had come at all. They reverently answered that they had medicines with them, that they would nurse and dress the wounded, take out arrows from the bodies of the soldiers, and arrange for their rations. The Prophet allowed them to accompany the army, and, when Khaibar was conquered, he gave a share of the war booty to these women also.

In a number of battles, Umm Salim and a few other ladies of the Ansar rendered similar service.[2] Rabi, daughter of Muaz, along with other women, performed the duty of carrying the martyrs and the wounded from the battlefield of Uhud to Medina.[3] Umm Raqida had a pavilion for the wounded, where she washed and dressed their wounds.[4]

Umm Zaid, Ashjiya, and five other ladies helped the Muslims during the battle of Khaibar, by working at spinning wheels. They picked up arrows from the field, and offered grain flour (Sattu) to the soldiers. [5] Umm Attiya cooked for the Companions in seven battles. [6]

Tabari writes of one occasion when the corpses of the Muslim soldiers lay in great numbers in the van. The group of men appointed for burying the martyrs commissioned women to look after the wounded.  In the battles of Aghwath and Armath, fought in connection with that of Qadisiya, women and children dug graves. [7]

The battle of Qadisiya is described thus by a woman w o was present: "When the battle was over, we (women) rushed forward daringly to the battlefield with rods in our hands and picked up the wounded Muslim soldiers." [8]

The above incidents, however, not only testify to the religious zeal, national enthusiasm, and heroism ofMuslim women, but also detail the various duties they were called upon to perform from time to time. They did not shirk the humble and unpleasant chores: the digging of graves and the procurement of rations for the army. Not only did the women nurse the wounded in the rear, they also brought in the casualties from the battlefield. Not content with urging men to take a firm stand, sometimes, they actually helped them by joining in the battle. In short, no task was too difficult or too unpleasant for them to attempt.

If you examine the battles of the early period of Islamic history, you will find women engaged in these duties in the rear. The last mentioned services rendered by Muslim women require, however, some elaboration, and we will go into detail to show how nobly the weaker sex among the Muslims discharged this task.

The mother of Anas b. Malik (the Prophet's servant), Umm Salim, usually accompanied the Prophet to the field. When Taleeb b. 'Umair adopted Islam and informed his mother of this, she said, "You have sided with the man who deserved the most. Would that I had the strength and the ability of man, I would protect him and fight for him."

In the battle of the Ditch, the Prophet and his Companions were fighting against the Jews, when Banu Quraiza advanced to the place where Muslim women and children had entrenched themselves.  There were no soldiers to protect these women against Banu Quraiza. Meanwhile, a Jew chanced to appear near them. It was feared that the Jew might betray them to Banu Quraiza who would then attack at the earliest opportunity. Safia, the aunt of the Prophet, and the mother of Zubair, asked Hassan b. Thabit to kill the Jew. Seeing his hesitation, Safia herself climbed down with a pole of the pavilion in her hand and killed the Jew with it. This was the first heroic action, says the historian Ibn Athir, done by a, Muslim woman. [11]

[1]Abu Dawud, Fath-e-Khaibar.

[2]Abu Dawud, Vol. 1, p. 252

[3]Bukhari, Kitab-ut-Tib.

[4] Abu Dawud, Vol. I p. 270.

[5] Sahih Muslim, Vol. 11, p. 105 (Egypt)

[6] Tabari Vol VI, p. 2317 (European Edn.)

[7] Tabari, Vol.V, p. 2363.

[8] Ibid.

[9] Usud-ul-Chabs, Vol.V. p. 591.

[10] Isti'ab Taleeb, b.'Umair.

[11] Usud-ul-Ghabn, description of Safia, Vol.V. p. 591

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HOW A PEARL PROTECTS ITSELF

Khutbah by Muhammad Alshareef

When our Beloved Nabee sal Allahu alayhi wa sallam - stood on the plain of Arafat and gave his farewell speech he said to the Ummah, "Treat your women kindly!" History records that in Europe in the same year, at the same time that Islam was saying this, the Christian clergy were arguing whether a women was a human or an animal! Those clergymen are the ancestors of the Kuffar that now want to 'liberate' you.

Kindly pass this enspiring Khutbah on to your wives, sisters, mothers , daughters and all other Muslim women.

When news of the Christian army that had prepared on the horizons to wipe out Islam reached him, Abu Qudaamah Ash-Shaamee moved quickly to the Mimbar of the Masjid. In a powerful and emotional speech, Abu Qudaamah ignited the desire of the community to defend their land, Jihad for the sake of Allah. As he left the Masjid, walking down a dark and secluded alley, a women stopped him and said, "As salamu alaykum wa Rahmatullaah!"

Abu Qudaamah stopped and did not answer. She repeated her salam again, adding "this is not how pious people should act." She stepped forward from the shadows. "I heard you in the Masjid encouraging the believers to go for Jihad and all I have is this" She handed him two long braids. "It can be used for a horse rein. Perhaps Allah may write me as one of those who went for Jihaad."

The next day as that Muslim village set out to confront the crusader army, a young boy ran through the gathering and stood at the hooves of Abu Qudaamah's horse. "I ask you by Allah to allow me to join the army."

Some of the elder fighters laughed at the boy. "The horses will trample you," they said. But Abu Qudaamah looked down into his eyes as he asked again, "I ask you by Allah, let me join." Abu Qudaamah then said, "On one condition, if you are killed you will take me with you to Jannah amongst those you will be allowed to intercede for." That young boy smiled. "It's a promise."

When the two armies met and the fighting intensified, the young boy on the back of Abu Qudaamah's horse asked, "I ask you by Allah to give me 3 arrows." "You'll lose them!" The boy repeated, "I ask you by Allah to give me them." Abu Qudaamah gave him the arrows and the boy took aim. "Bismillaah!" The arrow flew and killed a Roman. "Bismillaah!" The second arrow flew, killing a second Roman. "Bismillaah!" The third arrow flew, killing a third Roman. An arrow then struck the boy in the chest - knocking him off the horse. Abu Qudaamah jumped down to his side, reminding the boy in his final breaths, "Don't forget the promise!" The boy reached into his pocket, extracted a pouch and said, "Please return this to my mother."

"Who's your mother?" asked Abu Qudaamah. "The women that gave you the braids yesterday." Think about this Muslimah. How did she reach this level of Taqwa where she would sacrifice her hair when today other women do the same to imitate Kafir icons, and her son when other women would die so long as their son stayed home. Indeed, she spent her life in the obedience of Allah, and when exam time came, she passed.

Not only did she pass herself, but her children shone with that same beauty of Iman, children that she herself raised. Very often - and perhaps in our times when we have forgotten much of the Sunnah - the lectures, khutbahs, and talks are all directed to the Muslim men. We forget that from the Hady - guidance and way - of Rasul Allah - sal Allahu alayhi wa sallam - was that he would allocate a specific day of the week to teach the women. Women would come up to him in Hajj, in the street, even in his home and ask him questions about the Deen. At the Eid Salah, after addressing the men, he would take Bilal and go to the women section and address the women. Allah revealed an entire Surah by the name of Surah An-Nisa = the Women. And another by the name of - Maryam. And a third by the name of al Mujaadalah =the women who pleads.

It is in enlivening this Sunnah that today this speech shall be addressed to the believing women, al-Mu'minaat.

Dear Sister, Dear Mother, Dear Daughter. Everyone is looking for happiness and fun, and I am sure you are not excluded. Where is that happiness and fun though? And where and when do you want that happiness? Do you want happiness, do you want to have 'fun' in this life at the expense of the hereafter? Or is it in the hereafter, when you meet Allah that you want to be happy?

Every where you go you shall find a swarm of people and media and culture swearing to you that happiness is the happiness of the Dunya. Is it really happiness though? On the day of Repayment, Allah shall take the most 'happiest' kafir of the Dunya and dip him in Jahannam = Hellfire. Then he shall ask him, "Have you ever seen any happiness?" The Kafir will say,"Never!"

Nay, the happiness is only the happiness of the hereafter no matter what happens in this Dunya. Allah shall bring on the Day of Repayment the most tested human and dip him in Jannah (Paradise). He shall then ask him, "Have you ever seen sadness?" And that person shall say, "Never!" And don't think that this happiness and fun is exclusive to the hereafter. It is very much tied to this life as well. Listen and understand the words of Allah:

Whoever works righteousness, whether male or female, while he (or she) is a true believer verily to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). Surah AnNahl verse97.

Dear Sister, you have to understand that you or anyone may enter Hellfire! By Allah, we are not better than Fatimah, the daughter of Rasul Allah -sal Allahu alayhi wa sallam. And he said to her, "O Fatimah the daughter of Muhammad, Ask me whatever you wish from my wealth, for I shall avail you but nothing to Allah." Meaning that it doesn't matter if you're my daughter, if you don't work for Jannah, saying to Allah that my father is so and so will not help you in anyway.

Islam is filled with many Mu'minahs that completed their Taqwa of Allah. Then the other girls put up posters of kafir singers and kafir athletes and kafir actresses, you should put up posters in your heart of Fatimah and many other Mu'minahs. Aasiyah, the wife of Fir'own. Her Iman in Allah thrived under the shadow of someone that said, "I am your Lord, Most High!" When news reached Fir'own of his wife's Iman he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hand hand feet and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, "My lord, build for me a home with you in Paradise and save me from Fir'own and his deeds and save me from the transgressive people."

It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished she's being tortured and she smiles? Frustrated, Fir'own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women till the end of time: [And Allah has set forth an example for those who believe: the wife of Fir'own (Pharaoh) when she said, "My Lord, Build for me a home with You in Paradise, and save me from Fir'own and his deeds, and save me from the transgressive-disbelieving people.] -Tahreem 66/11.

When we talk about Jihad and Shuhadaa' - martyrs, do you know who the first Muslim in Islam to be killed in the path of Allah was? It was Summayah, the mother of Ammar. When Abu Jahl heard of her Islam and her husband Yaasir and her son Ammar, he whipped them all and beat them. So much so, that Rasul Allah would pass by them as they went through this test of their Iman and would say to them, "Be patient O family of Yaasir, for you have a date set (when you shall enter) Jannah!"

As Abu Jahl beat Sumayyah one day, she refused to recant her Deen, something that enraged Abu Jahl. He took a spear as she lay on the burning sand, looking up to the sky, and he speared her through her midsection. She was the first of her family and the entire Ummah to meet Allah as a Martyr.

Dear Sister, our role models come from the Quran. You may have heard the story of the boy and the king. When the entire village became Muslim by the death of that young boy, the king ordered that an enormous fire be kindled and that all those who would not recant their religion be burnt alive. A Mu'minah, stood with her baby over the fire. She looked at her baby, and seeking her child's weakness and innocence, she considered turning her back. The baby said to her, "What are you waiting for mother. Go forward for you are on the truth!" She nodded. Then with her baby in hand she was pushed to her death.

[And they ill-treated them for no other reason than that they believed in Allah, Exalted in Power, Worthy of all Praise!- * Him to Whom belongs the dominion of the heavens and the earth! And Allah is Witness to all things.].- Surah AlBuruj, 8,9

And dear sister, your role models come to you from today. As her son tells us, a senior women in a Muslim land decided that all the vanity that normally happens in the gatherings of women was not for her. She turned to Salah and praying at night, and in her old age, she found herself calling to her son one night from her prayer room. He son says, "I came in and she was in Sajda saying that she was paralysed!" Her son took her to the doctors and she began a cycle of rehabilitation, but there was little hope.

She then commanded her son to take her back home, take her back to her prayer room, take her back to that Sajdah. As she prayed to Allah in her sajdah, the night came when she called to her son. "Astawdi'ukallaah alladhee laa yadee'u wa daa'i'uh ( I leave you in the trust of Allah, and whenever something is left in Allah's trust it is never lost.) She passed away in her sajdah. Her muscles froze in that position and so they had to wash her body as she was in Sajdah. The prayed Janazah for her as her body was in sajdah. The carried her to the grave yard as her body was in Sajdah.

The buried her as she was in Sajdah. And the Prophet S.A.W. said that we shall all be resurrected on what we died on, she shall be resurrected on the day of judgement in Sajdah to Allah Jalla Jalaaluhu wa taqaddasatasmaa'uhu * because that it how she lived and died.

Part II.

When Imam Ahmad was still young, his father died. He would tell his students of the work his mother went through in raising him, and he would pray for her. In the cold Baghdad nights, she would wake long before him to warm the water so that her son Ahmad could make wudu for Fajr. Then she would wrap him in blankets, herself cloaked in her Jilbaab, and guide him through the dark, cold alleys to reach the main Masjid, long before Fajr so that her son could get a good seat in class. Her son Ahmad - at that age in grade 2 or 3 - would sit all day long studying Quran and Sunnah, and she would wait for him to finish so that she could drop him home safely.

At the age of 16, she prepared money and food for him and told him, "Travel for your search of knowledge." He left for Makkah and Madinah and many other places and met many great scholars. She raised Ahmad to become one of the four greatest Imams in Islam. Dear sister, after all this, ask a non-Muslim what it is that he wants from you? Does he want you to be liberated? Liberated from what? From Allah and his Messenger? From the Quran and the Sunnah? From Jannah? From this Deen that Allah chose for you?

And what is he going to give you in return? Happinness? By Allah, he does not own any happiness to give. Is he going to give you love and protection from punishment in the grave and from the gatekeepers of hellfire and from death? Why is it that they want to liberate young beautiful women? Why don't they liberate the seniors? Why don't they liberate the indigenous? Why don't they liberate the inmates? Why is their target audience a young and skinny and tall women (their definition of beauty) between the age of 13 - 28? And why is their first call for you to take off your Hijab?

Remember that friend if you consider him so carefully, for without any doubt, by Allah - he shall be your bitterest enemy on the day of Repayment: [Friends on that day will be foes, one to another - except the Righteous] * Surah Zukhruf (43/67)

One Kafirah summed up exactly what they think of women, "It's not who you are, it's what you wear and what you look like!" And listen to Fabian, a french 'model' (of what?), as she spit on the fashion industry. "Fashion houses made me into a mannequin, a wooden idol. The mission: to manipulate hearts and alter minds. I learnt how to be worthless, nothing on the inside, cold. We lived in a world of filth in all that filth means."

There is much more than can be said. I shall conclude with the advice of Rasul Allah - sal Allahu alayhi wa sallam - to every Muslim mother, daughter, and wife: "If the women prays her five (Salah), fasts her month (of Ramadan), protects herself (from committing Zina), and listens to her husband, it will be said to her, 'from any door you wish, enter Paradise!"

Sister, that is where you want to be. [O ye who believe! give your response to Allah and His Messenger, when He calls you to that which shall give you life; and know that Allah cometh between a man and his heart, and that it is He to Whom ye shall (all) be gathered.] - Surah Anfal 8/24

Allah and His Messenger are calling you to life. Dear sister, reply!

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HEROIC DEEDS OF MUSLIM WOMEN

By Syed Sulaiman Nadwi

The history of Islam abounds in scores of such gallant actions on the part of Muslim women, but, unfortunately, they are not commonly known.

Prior to Islam, the Arab women used to accompany men to the battlefield. With their children, they remained behind the fighting lines and looked after the wounded soldiers, attended the horses, comforted their valiant husbands, roused their spirit by narrating the thrilling achievements of their ancestors, disarmed the dead soldiers of the enemy, rallied the panic-stricken fugitives, and guarded the prisoners.

The famous poet of Arabia, 'Umar Bin Kulthum, recites in pride: "Behind our ranks are beautiful and whitefaced women; we are always afraid lest they should be insulted, and the enemy take possession of them. These women have taken oaths from their husbands to show gallantry in the field of battle. They accompany us, so that they may take possession of, and arrest, enemies' horses and armaments. These are the ladies of the family of Jashm b. Bakr, who not only possess beauty, but also have traditions both of family and religion. They look after our horses and they say, 'If you cannot protect us from the enemy you are not our husbands'."

Islam also maintained this tradition. Women always followed men in the Jihad. In the battle of Uhud, according to Bukhari, 'Ayesha (may God be pleased with her) carried a leather bag full of water to quench the thirst of wounded soldiers. She was helped in the task by Umm Salim and Umm Salit.

The traditionist Abu Nayeem relates that in the battle of Khaibar, half a dozen women of Medina followed the marching army. The Prophet did not know of this and, when he was informed, he angrily asked them why they had come at all. They reverently answered that they had medicines with them, that they would nurse and dress the wounded, take out arrows from the bodies of the soldiers, and arrange for their rations. The Prophet allowed them to accompany the army, and, when Khaibar was conquered, he gave a share of the war booty to these women also. [1]

In a number of battles, Umm Salim and a few other ladies of the Ansar rendered similar service.[2] Rabi, daughter of Muaz, along with other women, performed the duty of carrying the martyrs and the wounded from the battlefield of Uhud to Medina.[3] Umm Raqida had a pavilion for the wounded, where she washed and dressed their wounds.[4]

Umm Zaid, Ashjiya, and five other ladies helped the Muslims during the battle of Khaibar, by working at spinning wheels. They picked up arrows from the field, and offered grain flour (Sattu) to the soldiers. [5] Umm Attiya cooked for the Companions in seven battles. [6]

Tabari writes of one occasion when the corpses of the Muslim soldiers lay in great numbers in the van. The group of men appointed for burying the martyrs commissioned women to look after the wounded. In the battles of Aghwath and Armath, fought in connection with that of Qadisiya, women and children dug graves. [7]

The battle of Qadisiya is described thus by a woman w o was present: "When the battle was over, we (women) rushed forward daringly to the battlefield with rods in our hands and picked up the wounded Muslim soldiers." [8]

The above incidents, however, not only testify to the religious zeal, national enthusiasm, and heroism of Muslim women, but also detail the various duties they were called upon to perform from time to time. They did not shirk the humble and unpleasant chores: the digging of graves and the procurement of rations for the army. Not only did the women nurse the wounded in the rear, they also brought in the casualties from the battlefield. Not content with urging men to take a firm stand, sometimes, they actually helped them by joining in the battle. In short, no task was too difficult or too unpleasant for them to attempt.

If you examine the battles of the early period of Islamic history, you will find women engaged in these duties in the rear. The last mentioned services rendered by Muslim women require, however, some elaboration, and we will go into detail to show how nobly the weaker sex among the Muslims discharged this task.

The mother of Anas b. Malik (the Prophet's servant), Umm Salim, usually accompanied the Prophet to the field. When Taleeb b. 'Umair adopted Islam and informed his mother of this, she said, "You have sided with the man who deserved the most. Would that I had the strength and the ability of man, I would protect him and fight for him."[10]

In the battle of the Ditch, the Prophet and his Companions were fighting against the Jews, when Banu Quraiza advanced to the place where Muslim women and children had entrenched themselves. There were no soldiers to protect these women against Banu Quraiza. Meanwhile, a Jew chanced to appear near them. It was feared that the Jew might betray them to Banu Quraiza who would then attack at the earliest opportunity. Safia, the aunt of the Prophet, and the mother of Zubair, asked Hassan b. Thabit to kill the Jew. Seeing his hesitation, Safia herself climbed down with a pole of the pavilion in her hand and killed the Jew with it. This was the first heroic action, says the historian Ibn Athir, done by a, Muslim woman. [11]

Footnotes:

[1] Abu Dawud, Fath-e-Khaibar.

[2] Abu Dawud, Vol. 1, p. 252

[3] Bukhari, Kitab-ut-Tib.

[4] Abu Dawud, Vol. I p. 270.

[5] Sahih Muslim, Vol. 11, p. 105 (Egypt)

[6] Tabari Vol VI, p. 2317 (European Edn.).

[7] Tabari, Vol. V, p. 2363.

[8] Ibid.

[9] Usud-ul-Chabs, Vol. V. p. 591.

[10] Isti'ab Taleeb, b.'Umair.

[11] Usud-ul-Ghabn, description of Safia, Vol. V. p. 591

Tree of Eeman

by Umm Abdullah from a lecture by Dawud Adib

If someone gives you a plant to take care of..how do you think you will do it? Wouldn't you try your best to not to let that plant die? And of course, to do that you are going to make sure that all the things that plant need, you provide it and keep it away form all the harmful things. At the same time you will try to find out about the basic elements that plant is consisted of and the basic things those elements need to grow properly. Believe me or not but all of us have one, very delicate and at the same time very strong tree to take care of given to us by our Lord.

Allah (SWT) has given us this tree that is planted in our hearts, called "shajarat-ul-Iman" (Tree of Iman). Allah (swt) describes that tree in Quran: "Have you not seen how Allah coined a similitude (of parable) a good word like a good tree, the root of that tree is firmly established in the ground and the branches reach the heavens."

At another place in Quran Allah (swt) said: "(this particular tree by the permission of its Lord), gives fruits (all kinds of fruits) anytime Allah (swt) wants it to give fruits.

Allah (swt) also said: "Allah coin similitude for the human beings (for you and I), so that perhaps we may reflect (we may think)."

Science say there are trees in other plants than earth.

Allah (swt) created seven heavens and earth other than this planet. Some people say that there are trees and some say there are not. There is proof in Quran and Sunnah that there are trees in Jannah (heaven). One of them is called "Toobaa", the tree for the "ghurab'a" (strangers). The shade of that tree is one month journey and this is where the believers will take their clothes from.

Most Important Tree in this World:

The most important tree in this dunya (world) is the Tree of Iman (shajarat-ul-Iman). The tree that Allah (swt) has planted in our hearts. The tree that we all should be worrying about day and night. We all must know what that tree of Iman is made of so that we can take good care of it.

What Does the Tree of Iman Have:

Almost all the trees that Allah (swt) has created/originated, almost all of them have three very basic things:

1. Root (O'rooq): The roots of the most important tree on this earth are:

a) Knowledge (I'lm)

b) Certainty (Yaqeen)

The tree of Iman is the basic belief of Islam

"La ilaha illal lah" ("There is no God worthy of worship except Allah (swt)")

So the root for us of the Tree of Iman, is the KNOWLEDGE of the meaning of "la ilaha illallah". It covers every single aspect of our life. When we know that there is no God other then Allah (swt), we totally surrender to Him alone and we take everything that He gave us through the Quran and the Sunnah of Rasul of Allah (saw).

The other half of the root of this tree is the certainty, meaning the certainty of everything what "la ilaha illallah" brings.

When implementing Islam in our lives, or when accepting a matter which we were not aware of before, we should do it with firm belief and certainty, as long as it is from the Quran and the authentic Sunnah of Rasul and his Companions.

2) Trunk: (Saaq): The tree of Iman, like the other trees, also has a trunk, which is

Purity of Intention: (al-Ikhlas)

We must have the purity of intention for our tree to be firm and unshakable and immovable.

Abdullah Ibn Sahl at-tuzkuri (ra) (scholar from the taba'een) was asked: "What is al-Iman?", he said: "Iman is statement, is action, is nyyah (intention) and is Sunnah. If it is a statement without actions then it is Kufr (disbelief), if it is a statement and action with out intention then it is Nifaq (hypocrisy), if it is a statement, action and intention without the Sunnah, then it is Bid'ah (innovation)."

To keep a healthy trunk of our tree, we must have a pure intention of our actions. Our every righteous deed is divided into two parts. The first half of a righteous deed is the purity of intention. The nyyah has to be pure for the pleasure of Allah ONLY!

3) Branches & Fruits: This tree should also has branches and fruits. And these are:

a) Righteous deeds

b) Honorable/Noble Character

At several places in Quran, Allah (SWT) has distinguished the people of Jannah from the people of Hell as Indeed those who believed and did righteous deeds.... Those people who believed and did righteous deeds have also been given the glad tidings of Jannah at several places in Quran: Every righteous deed consists of two parts. First part is the purity of intention (for the sake of Allah only!). Second half of the righteous deed is that the action has to be in conformed with Shariah (Quran and Sunnah of Rasul (SAW) and the Companions(May Allah be pleased with them)). If the action is not conformed with Shariah, it is not considered a righteous deed!

When a tree has firm roots and healthy trunk and branches, it automatically produces good fruits. Similarly, when we establish firm roots of Iman in our heart and keep healthy trunk and branches of the tree the fruits will prosper. If we have the knowledge of our deen and certainty of whatever knowledge we have, and we do righteous deeds with pure intentions, we will automatically develop an honorable and noble character.

Things that will Make Our Tree Die:

1)Kufr: If we allow kufr to come into our tree, it will destroy the tree.

2) Shirk: If we allow shirk to come into our tree, it will also destroy the tree.

3) Bid'ah:

If we allow Bid'ah (innovations) of all types to come into our tree, it will demolish our tree. Our tree will become yellow, our tree will become dry and our tree will eventually die!

Note: Muslims nowadays are involved in so many "religious practices" thinking that they are pleasing Allah (swt), though in reality they are getting themselves involved either in bid'ahs or sometimes even to the extant of shirks. Muslims, intentionally or unintentionally, either addor remove stuff from how a certain act was originally practiced by our pious predecessors and hence making it a bid'ah. And since the act was not practiced according to the "Shari'ah", it will not be considered a righteous deed.

To avoid from getting ourselves involved in these dangerous things, it is extremely important to have the "knowledge" of the deen and to refer back to our pious predecessors in every single thing we do or say.

What is Al-Iman?

1) Belief: Iman is a belief in our hearts. It is to have a firm belief of "la illah illallah" in our hearts and all the thing that it brings. Every thing that we find from Quran and Sunnah, we must have a sincere and firm belief on that without having any doubts.

2)Statement: Iman is a statement by our tongue. We must state "la illaha illallah" by our tongues. Meaning what ever believes we have, we cannot just keep them in our hearts, but we must say them out.

3) Actions: Iman is to carry out our believes and our statements by our bodily limbs. After believing in "la illaha illallah" and stating it, we must imply it in our actions. And the way we imply "la illaha illallah" in our actions is by modifying our every action and deed according to the Quran and Sunnah of Rasul and our pious predecessors.

A general example of the above could be wearing hijab. If one has a firm belief in Allah (swt) and whatever He revealed, will definitely believe that wearing hijab is a command of Allah and it is mandatory. Then only believing is not enough, we must have to admit by stating by our tongues the fact that hijab is necessary and inform other people about it in a nice pleasing way (not in a displeasing or complaining manner). But still our Iman is not completed until we start wearing it ourselves.

To think that Iman is in our hearts only, is one of the tricks of Iblis (satan). We shouldn't be fooled by the shaytans (satan) of the Ins wal Jin (Humans and Jinns) by thinking that Iman is in our chests only and as long as we have a firm belief, our Iman is completed Rather we HAVE to show our believes by our statements and by our actions

Highest and Lowest of Iman:

Rasul of Allah (saw) said: "Iman has 70 branches. And the highest of al-Iman is the statement "la illaha illallah" (It is the most sublime, the most magnificent and the most superior of all Iman). The lowest of the Iman is to remove some harmful thing from the street. And modesty is a part of al-Iman."

Iman Wears Out:

We all go through high and low levels of Iman. As Rasul of Allah told us:"al-Iman wears out in each and everyone of you and me like a "thaub" (garment) wears out (like our clothes wears out...and they become shabby eventually. Iman wears out like that "thaub").

So Rasul of Allah (peace and blessings of Allah be upon him) advised us (since our Iman wears out) "So all of you Muslims, should ask Allah (swt) to RENEW the Iman in our hearts."

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INCREASING ONE’S FAITH (IMAN)

Author Unknown

Faith is indeed a blessing from Allah and should not be taken for granted. Just as it may increase and become fuller and stronger, it may also weaken and become less and less until it is minimal or non-existent. Hence it becomes very important for a Muslim to take steps not only to preserve his faith but also to increase it.

The uppermost branch of faith is the true, sincere, committed belief in Laa ilaaha illalaah Muhammad Rasoolulaah. Iman has over seventy branches. The lowest or most basic branch is to remove something harmful from the path. Abu Hurairah related that the Prophet, sallallaahu alayhi wa sallam, said: "Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no God but Allah and the humblest of which is the removal of what is injurious from the path; and modesty is a branch of faith." (Muslim)

Basically, to do everything that Allah (swt) has ordered us to do is a part of faith and to avoid all that He has asked us to avoid is a part of faith. A Muslim’s level and strength of faith are based upon his attitude and approach when he fulfils this.

"Then we have given The Book for inheritance to such of our servants as We have chosen. But there are among them some who wrong their own souls, some who follow a middle course, and some who are, by Allah’s leave, foremost in good deeds, that is the highest grace." Qur’an 35:32

Thus, man falls into one of the three following categories:

1 Dhaalim li Nafsihi: This person is self oppressed. He is constantly falling into sin and may be committing various acts of shirk.

2 Al- Muqtasid: he does only the basic obligations and is satisfied with this. He may also indulge in those things that are Makrooh (that which has been discouraged by Allah and His Prophet,(saws) but not prohibited.

3 Saabiq bil Khaaraat: This person lives as if he were in a race with others in doing that which is liked by Allah. He does all of the obligatory deeds and not being satisfied with this, he will strive to do more of the nawafil (the optional acts in the sunnah). He will make every attempt to avoid the Makrooh acts in fear of what they may lead them to.

One may ask, is it within the capacity of man to avoid all haram and makrooh and live his life doing only halal, fard and naafil deeds ? Yes, it is very possible. Allah, (swt), tells us in the Qu’ran: "On no soul does Allah place a burden greater than it can bear.." Qur’an 2:286

"O you who believe! Bow down, prostrate yourselves and adore your Lord and do good so that you may prosper. And strive in His cause as you ought to strive; He has chosen you and has placed no difficulties on you in religion." Qur’an 22:77-78

All actions fall into two categories:

1. The obligatory acts which we are asked to avoid or do for the benefit of the individual and society.

2. Those other than the obligatory deeds, which guide us to good in this life and which raise our level in the hereafter, placing us among the Saabiq bil Khayraat. Therefore of the first steps to increase is to work harder to do this second category of optional good deeds.

We must look for the doors that lead to good. These doors are many and we often have the opportunity to enter them but don’t realise it. Kindness to parents and the poor, for example, are entrances to good deeds that are available to most everyone.

And the benefits are twofold:

1. The personal benefit you gain through your deeds; and

2. The benefit that is gained by society when you perform them.

Any door to good that you enter will place you closer to the Saabiq bil Khayraat level of faith. It will help you to attain righteousness and guidance and increase your iman. Even paradise has doors for the faithful, those who were of the Saabiq bil Khayraat in their life on earth..

Abu Hurairah related that the Messenger (saws) of Allah said: "Those who engage in prayer will be invited to enter by the Gate of Prayer; those who take part in jihad will be invited to enter by the gate of Sadaqah; and those who fast will be invited to enter by the Gate of Ar Rayaan." Abu Bakr said; "No distress will rest on him who is invited to enter by those gates, but will any one be invited to enter by those gates," He replied: "Yes, and I hope that you may be one." Bukhari and Muslim

Abu Bakr, (ra) was of the Saabiq bil Khayraat. He was never satisfied in doing a little or just one thing. He constantly opened and entered the doors to good and eagerly sought out others. On one occasion, the Prophet (saws) asked his companions: Who among them had fasted the day before, Abu Bakr replied that he had. He then asked who had visited the sick the previous day, Abu Bakr replied that he did. Then he asked them who had given Sadaqah, and Abu Bakr said that he had. Umar, who always tried to compete with Abu Bakr in doing good deeds, admitted in respect, admiration and humble acknowledgement that he was much less than Abu Bakr. (Not the exact wording of the hadith)

How does one enter these Iman strengthening doors and thereby step up in levels of faith? It occurs by possessing those qualities and performing those deeds that constitute the different parts of faith called Shu’ab Al Eman (shuab meaning parts of faith). In stepping forth, certain approaches must be followed so that one’s effort is sincere and upon the path.

Du’a

The first of all deeds is du’a - supplication. Due to our absorption in today’s worldy life it is very important that before we perform any deed for Allah we clear our minds of such preoccupation’s and direct our attention to Him. There are two kinds of du’a- Du’a of request for help in this life and the hereafter and du’a of worship in which you are actually praising Allah. We should, before setting forth to do any deed, ask Allah to allow us to perform the deed and allow us to perform it well.

A man asked the Prophet, (saws) to teach him a supplication that would embody all supplications. He told him to make the following du’a: Allahuma a’ anee ‘alaa dhikrika wa shukrikah wa husn ‘ibaadatik. Abu Dawood and An Nasai O Allah, help me to remember You often, and to thank You often, and to perfect my worship of You.

Shahadah

The highest branch of faith - Laa ilaaha illallah - must be fully developed within one’s life. The understanding of it’s deep implications will have a tremendous effect in one’s level of faith. As well, the one who says it sincerely in his heart will be admitted into paradise.

Mu’adth bin Jabal asked the Prophet (saws): O Messenger of Allah, tell me of an act which will take me into paradise and will keep me away from Hellfire. He said: You have asked me about a major matter, yet it is easy for him whom Allah Almighty makes it easy for. You should worship Allah, associating nothing with Him; you should perform the prayers; you should pay the Zakah; you should fast Ramadan; and you should make the pilgrimage to the House. Then he said: Shall I not show you the gates of goodness? Fasting (which) is a shield; charity extinguishes sin as water extinguishes fire; and the praying of a man in the depths of the night. Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope and spend out of what We have bestowed on them. No soul Knoweth what is kept hid for them of joy, as a reward for what they used to do." Qur’an 16:32 Then he said: "Shall I not tell you of the peak of the matter, its pillar and its topmost part? I said: "Yes, O Messenger of Allah." "The peak is Islam; the pillar is prayer; and its top most part is jihad." Al Tirmithi in An Nawawi’s 40 Hadeeth

Salah

The quality of the faithful is that they perform Salah with regularity, humility, and submissiveness (khushoo). Allah tells us in the first verses of surat Al Mu’minoon: "Successful indeed are the believers; those who humble themselves in their prayers." Qur’an 23:1-2

The Prophet, (saws) said: "There are five prayers which Allah has prescribed for His servants. For those who perform them properly without disrespectful omissions, there is a guarantee that Allah will admit them into paradise, To those who do not observe them (properly), Allah offers no such guarantee. He may punish them or he may admit them to paradise as He wills." Abu Dawud, An Nasai and Ibn Majaah

"Two members of my community may perform the prayer in such a way that their bowing and their prostration are as one, yet their prayers may be as far apart as heaven and earth." Al Haarith

"Though a man performs the entire prayer, he may get no credit but for a half of it, or a third of it, or a quarter, a fifth, a sixth, or a tenth. A man gets credit only for that part of his prayer of which he is conscious." Ahmad

If you were to prepare to visit a dignitary, a king or even your supervisor, you prepare yourself for such a meeting with great concern for every detail, being completely absorbed in this encounter. So what of your encounter with Allah during prayer? Shaytan will try as hard as he can to distract you. He will take away from you as much as he is able to and as much as you allow him to.

A Muslim should always approach Salah with the realisation that he is preparing to face His Lord.

The Prophet, (saws) said: "Verily Allah faces his servant in prayer as long as he does not turn away." Tirmidhi

The sharh (explanation) of this hadith tells us that to turn away has two meanings:

1. The turning away of the heart so that your heart is not really present in your prayer.

2. The turning away of the eyes, looking about is distraction while praying.

The renown scholar Ibn Al-Qaym, has described the different performances of Salah in relation to Khushoo and classified people into four categories:

1. The one who offers prayer but is late in doing so, does not observe the requirements such as a proper ablution, and does not cover the awrah. As for the performance of the prayer itself, the pillars of the prayer are deficient, standing and prostration are not performed properly.

2. This person fulfils the physical conditions for prayer and performs the prayer as required yet is overcome by Al -Wasaawis the whisperings of Shaytan. His mind is completely removed from his prayer until the time of tasleem.

3. The person also offers the prayer properly and is also afflicted by Al-Wasaawis but he fights it and is in constant battle.

4. This very special person is he who finds prayer an oasis. He approaches it having fulfilled the prerequisites perfectly and with humility and performs the prayer with khushoo’, humbling himself before his Lord. He may even be unaware of happenings around him due to his absorption in his private meeting with Allah.

In the first case, this person has made the attempt to fulfill his obligation to pray but is not sincere. He will be punished for the deficiencies in his prayer. In the second case, we have a person who makes sincere efforts to fulfill the prayer but is weak against shaytan and does not fight him. He will be rewarded for only the part of his prayer he did well as described in the previous hadeeth, one half, one third, etc. As for the third category, this person is considered a mujahid against the whisperings of shaytan He will be rewarded for his sincere efforts and Allah will direct him to righteousness. The final category is of those very rare individuals, the one we all wish to be in. They perform the prayer as the Prophets of Allah did, removing their hearts completely from the world. They love prayer most of all. Their eyes are filled with joy and ecstasy when they perform it. There is no question of their reward and their superiority of faith.

Prayer is a very important part of one’s iman and plays a significant role in life. To achieve its benefits, it must be performed properly. It helps prevent one from committing evil and makes one successful in this life as well as in the Hereafter - but only when it is performed properly, humbly and sincerely. At the time of prayer angels spread about calling man to put out the fire of sin" that he is burning.

Allah has promised us that prayer removes sin committed between them The Prophet (saws) said: "Verily, When a Muslim performs Wudu properly, and then observes salat five times a day his sins fall off , just as leaves fall off a tree." Ahmad

He then recited the following Ayat: "And establish regular prayers at the two ends of the day and at the approaches of night for those things which are good, removes those things which are evil. That is a reminder for the mindful." Qur’an 11:114

It is not possible that a Muslim who observes prayer correctly could stand before his Lord without asking forgiveness for the sins he has committed. If you develop khushoo in your prayer, you cannot consist in committing sins, because the effort of your prayer makes you aware and ashamed of your misdeeds. For example: If you are backbiting, your prayer will make you conscious of your deed. Your level of consciousness will be elevated and your faith will increase. This will make you less likely to fall into major sin.

Fasting

When a Muslim fasts he does so not only, through abstaining from food and drink, but also shuns bad deeds, false words, etc. The Prophet (saws) said: "Whoever does not give up false words and evil actions, Allah is not in need of his leaving his food and drink." Bukhari

Fasting also presents many benefits other than simply fulfilling the commandments of Allah, and being rewarded for it. If you are prone to, incline, or fall into sin fasting will lessen your evil inclination. For example: A man who is unable to marry is recommended to fast, this will lessen his desires. We also know from the hadith " The devils are chained during Ramadan" that during fasting, man is not as easily influenced by them. This you can see in your own personal change of religious consciousness when you fast during Ramadan.

For the one who fasts properly, gaining the full benefit, it is an exercise and training for the whole year. You gain a kind of power and change which you carry through the whole year. But you should not stop once Ramadan ends. Make fasting a habit, at least occasionally.

The Prophet (saws) consistently fasted at least three days a month. By fasting periodically, you retrieve some of the spiritual uplifting that Ramadan brings throughout the year. This is a very strong faith strengthening tool that all can apply.

Sadaqah

Here we are referring to the charity you give voluntarily, not the obligatory Zakat. It is the voluntary sadaqah that strengthens faith, the more you do, the more you erase your bad deeds. Sadaqah is not only monetary. There are many deeds that are considered sadaqah. If someone wishes to give sadaqah, and you assist in its delivery, for example, you are rewarded for giving sadaqah yourself.

Ayesha (ra) related that the Prophet (saws) informed them as to who would follow him in death saying: "The one who has the longest hands amongst you would meet me most immediately. (Muslim) She further said: "The Prophets wives used to measure their hands as to who was the biggest. It was the hand of Zainab that was the longest amongst them, as she used to work with her hands and spend that income in charity." Muslim

It was Zainab bin Jahsh whose long hand reached out to the poor so often, not with money but food and other things that she had to give, she was the first of his wives to die after him. The Prophet (saws) said: "Every Muslim has to give sadaqah." He was asked "If someone has nothing to give, what should he do?" He said "He should work with his hands and benefit himself, and also give in charity (from what he earns)". The people then asked:

"If he cannot find even that?" He replied. "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds." Bukhari and Muslim

He also said: "None of you women should consider even a sheeps trotter to insignificant a gift to give to her neighbor." Bukhari and Muslim

Mu’aadh bin Jabal related from the Prophet (saws): "Sadaqah extinguishes sin as water extinguishes fire." Ahmad, Al-Tirmidi and Ibn Maajah

The Prophet (saws) said: "The believers shade on the day of resurrection will be his sadaqah." Ahmad

Note: Ibn al Qaym was a student of ibn Taymeeyah who played a significant role in guiding his footsteps upon the way of the Qur’an and Sunnah in the age of innovative religious teachings, he died in 752 AH, leaving us a treasure of wisdom. May Allah have mercy on Him.

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The Good Deeds

By Omar Tarhuni

Royal Holloway University of London

A-úthú billáhi minash shaytánir rajím. Bismilláhir Rahmánir Rahím!

In my previous Khutba (Aly -- Posted to the list yesterday), I talked about Surat Al Asr which reads: "By [the token of] time through the ages, Verily, Man is in loss except those who have faith and do righteous deeds and exhort one another to truth and patience."

As you can see, faith is not a passive thing. It should always be confirmed and manifested in good deeds. Deeds that are consistent with the Quran and the Sunnah. The word "deed" or "action" has been mentioned 360 times in the Quran. However, it is difficult to count them in the same way in the Hadith.

The Quran provides several examples of actions and deeds.

For example, there are religious deeds, political deeds, industrial deeds, agricultural deeds, social deeds, military deeds, intellectual deeds and so on. All of these deeds could be divided into two categories - religious deeds and worldly deeds.

All acts of formal worship, such as Salat, Siyam, Haj, Zakat and charity fall under the first category, along with all other acts that are performed in accordance with divine commands or an authentic Hadith, such as Jihad, kindness, helping the poor and the needy, etc. The deeds that are performed as part of our daily lives and all other acts that are intended to satisfy a legitimate need or interest, whether individual or collective, fall under the second category.

Observations.

The characterisation of deeds into these two categories leads us to the following observations:

1- Both types of deeds must compliment each other. The religious deeds contain the aims and objectives of this life, while the other deeds provide the means to achieve these objectives and aims. It is futile to have aims without the means to achieve them or to have means without objectives.

Once the Prophet noticed a man constantly staying at the mosque. He asked his companions: "Who is supporting him?" They replied: "His brother." So the prophet said: "His brother is better than him."

The worshipper satisfied himself with the religious actions, but did not care to work and earn his living, while his brother combined worship with earning a living and supporting him.

Religiousness does not mean laziness and indifference. Religiousness is not withdrawal from life and desertion of work and action. This may be true in other religions, but most certainly, it is not true in Islam. We are told in the Quran: " And say: Work righteousness. Soon will Allah observe your work and His messenger and the believers. Soon you will be brought back to the Knower of what is hidden and what is open. Then He will Show you the truth of all that you did. [Sura 9/v105]

"Work", is a call to the believers to be active, to be positive and productive, to spread goodness and righteousness. Our life is but a test as to whom will be best in deeds.

"He who created Death and Life, that He may try which of you is best in deed. "Sura Mulk, 67/v2

2- A good deed is not limited to bringing benefit or gain. It should go beyond that to oppose and fight evil.

Thus, the good deed should not only aim to please Allah and bring benefit to the believer but should also aim to prevent an evil act detested by Allah. A believer who fulfils the two aims is called (Saleh Musleh)"useful and reformer", while the one who is only concerned with the first aim is called "useful".

The useful and the reformer Muslim is the ideal example that Islamic education (Tarbiya ) seeks to produce. Such individuals are praised in the Quran which says: "They Believe in Allah and the last day. They enjoin what is right and forbid what is wrong. And they hasten in all good works. They are in the ranks of the righteous." Sura 3/v114

If each member of the community is useful and a reformer, then the scope of evil and corruption in the society will be very small and limited indeed.

The extent of evil and corruption in any society increases when its members become selfish and egotistic and where each one cares only for himself and his own interest regardless of the common good and the collective interest.

3- The good deed should also be a proper and successful deed. Relying on the nature of the deed as proper does not necessarily mean to give up and abandon causes and exerting best efforts to achieve the expected goals of our actions and deeds.

For example, Dawa to Islam is a good deed. However, it could be far from successful if it is done the wrong way. Building a mosque could be bad deed if it is intended to cause mischief and disunity.

" And there are those who put up a mosque by way of mischief and infidelity - to disunite the believers and in preparation for one who warred against Allah and His messenger before. They will swear that their intention is nothing but good, but Allah does declare that they are certainly liars.9/107

The verse refers to what is known as the "mosque of mischief". (dirar) which was built by some Hypocrites not far away from the mosque of Quba, the first mosque built by the Prophet on his way to Medina. The mosque built by the Hypocrites was a result of conspiracy they had made with a notorious enemy of Islam called Abu Amir who had fought against Islam in Uhud.

His supporters wanted a mosque for him to come to, but it would only be a source of mischief and division. The conspiracy was exposed and disappointed.

At the Battle of Uhud the Muslims suffered a painful defeat because some of them disobeyed the Prophet and ignored his orders. Fighting for the sake of Allah did not justify the abandoning of proper rules for sound military planning. These rules necessitated strict discipline and total obedience to Mohammed, as a messenger of Allah and a leader.

The lesson from Uhud is that the Muslim community cannot afford to ignore discipline, order and leadership.

Our actions and deeds must follow these criteria. Unfortunately, there are many proper actions that fail because of bad planning, lack of resources or emotional involvement that obscures rational thinking and proper judgement.

Hasty decisions and rushing to short cuts do not bring success.

Good intentions do not justify that we neglect or ignore Sunnan Allah, His Rules that He created for the universe. These rules do not favour us simply because we are Muslims. If we want to be triumphant, then we must follow the rules, we must do all that is required to the best of our ability and then put our trust in Allah, because He" does not waste the reward of those who do good". 9/120

4- A good deed is useful and beneficial to its doer.

If any one does a righteous deed it will be to the benefit of his soul. If he does evil it works against his own soul.45/15

None of our deeds, no matter how good they may be, are beneficial to Allah. Also none of our sins, no matter how ugly they may be, are harmful to Allah. He does not need our deeds, good or bad. Whatever we do, we do for our own benefit to gain His Pleasure and His Grace.

Islam acknowledges the principle of self-interest, provided that it does not cause harm to others.

Self-interest, which is not limited to worldly benefits, but extends to the hereafter.

There are many examples in the Quran for the benefits of good deeds and consequences of bad deeds.

Whoever works righteousness, man or woman and has faith, We will give him a life that is good and pure and We will bestow on such their reward according to the best of their actions.16/97

"Then, as to those who Believed and did righteous Deeds, their Lord will Admit them to His Mercy: That will be the Achievement for all to see. 45/30

"For those who Believe and work righteous deeds is a reward that will never fail.41/8

On the other hand there are also many verses, which deals with the consequences of evil and bad deeds.

" Whoever works evil will be Requited accordingly. Nor will he find besides Allah, Any protector or helper. 4/123

" Taste the Penalty of eternity for your evil deeds".32/14

"..If any does evil, The doers of evil are only punished to the extent of their deeds. 28/ 84

A good deed has its sure reward, and that reward will be better than the merits of the doer. An evil deed will not be punished with a severer penalty than justice demands. On tope of that, sins and evil deeds may be forgiven by making repentance at the right time.

"Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them, Allah turn in mercy.." 4/17

" Of no effect is the repentance of those who continue to do evil until death faces one of them and he says: "Now I repent". Nor of those who die rejecting Faith. For them We have prepared a most grievous punishment.4/18

Repentance from bad deeds and Kufr, when facing death, is no good. That is too late. Those who miss the opportunity to repent will stand at the Day of Judgment before their Lord bending their heads saying:

"Our Lord. We have seen and we have heard. Let us go back to the world. We will work righteousness for now we do believe indeed". 32/12

For those, there is no going back, there is no return to this world. There is no second chance for them to work righteousness. They had their time. They had their opportunity. They missed it. Now it is time to face the consequences of their deeds and action. Now is the time to be paid for their evil and their sins.

Let us pray to Allah:

To increase and strengthen our faith

To Guide us and help us to work righteous deeds acceptable and pleasing to Him so that we may gain His Mercy and Grace.

To keep us away from evil and all bad deeds.

To forgive our sins and accept our repentance. And make us among the winners and the joyful - the day we meet Him.

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FOUNDATIONS OF TRUE FAITH

By Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1285H)

LOVE FOR ALLAAH

Allaah – the Most High said, "Say: If you truly love Allaah, then follow me, and Allaah will love you." [Soorah Aali-’Imraan 3:31]

This aayah is also known as aayatul-muhabbah (the aayah about love). Some of the Salaf have said, "The people claimed that they loved Allaah, so Allaah the Most High revealed the aayah about muhabbah (love), "Say: If you truly love Allaah, then follow me, and Allaah will love you." So this aayah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger (saws); and from its fruits and its benefits is: that Allaah will love you. So whosoever does not seek to follow the Prophet (saws), then such a person will not attain the love of Allaah.

CHARACTERISITICS OF TRUE LOVE

Allaah – the Most High – also says: "O you who believe! If any of you turns back from his religion (then wait) Allaah will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allaah, and will not be afraid of the blame from the blamers." [Sooratul-Maa‘idah 5:54]

Here, Allaah has mentioned four characteristics of those who love Him:

Firstly and secondly, they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Ataa‘ (d.114H) – rahimahullaah – said, "A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: "Strong against the disbelievers, and merciful towards each other."

Thirdly, Jihaad in the Path of Allaah with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allaah the Most High says: "Those whom they call upon, themselves desire the waseelah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment." [Sooratul-Maa‘idah 5:54]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allaah) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allaah does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allaah there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allaah, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allaah the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

Aboo Hurayrah (radiyallaahu ’anhu) relates that the Messenger of Allaah (saws) said, ‘Allaah – the Most High – has said, ‘Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw nearer to Me by anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to ask me for shelter, I would surely grant it to him." [2]

Footnotes:

[1] Fathul-Majeed Sharh Kitbaabut-Tawheed (p. 470-473)

[2] Related by al-Bukhaaree (11/340-341)

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HEALING THE WEAK IMAN

Thinking About and Trying to Understand Meanings of the Glorious Quran

Shaykh Muhammad Salih al-Munajjid

Excerpted from the book "The Weakening of Faith - Its Symptoms - Causes & Cure"

© 1997 The Daar of Islamic Heritage

1 – Thinking about and trying to understand meanings of the Glorious Quran, which Allah has sent down for His slaves to clarify all things and as a Light that He gives to whom He wills among His slaves. Indeed, the Quran contains tremendous medicine for all ills of the heart, as Allah said, what translated means, "And We sent down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism)." [17:82]

...The Quran contains Islamic Monotheism; Allah's promises, warnings and Commandments; stores of previous nations; and codes of the best conduct and behavior. These various subjects in the Quran have different effects on the heart. Some Surahs (chapters) of the Quran are more frightening than others. The Messenger of Allah said, what translated means, "Hud (chapter 11) and its sisters (chapters 56, 77, 78 and 81) have brought me white hairs before their due time." [As- Silsilah As-Sahihah]. Hud and its sisters brought white hairs to the Messenger of Allah because of what they contain of matters of Iman. These Surahs, and the rest of the Quran, showed their effect on the Messenger of Allah and his companions, exactly as they were ordered in the Quran, "So stand (ask Allah to make) you (Mohammad) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allah) with you." [11:112]

The companions would also be deeply moved with emotions when they recited the Quran. Abu Bakr, for example, who was a soft-hearted man, used to cry while reciting the Quran when leading Muslims in prayer. Once, Umar became ill as a result of his reciting the Ayah, "Verily, the Torment of your Lord will surely come to pass. There is none that can avert it." [2:7-8]

On another occasion, Umar wept when he was reciting the Ayah, "I (Prophet Jacob) only complain of my grief and sorrow to Allah." [12:86], and he was clearly heard by those who were standing behind him. Furthermore, Uthman ibn `Affan said, "If our hearts were pure, they will never have enough from reciting Allah's Speech (the Quran)."

As for later generations, Ayyub said, "I heard Sa`d ibn Jubayr recite the Ayah, "And be afraid of a Day when you shall be brought back to Allah." [2:281], repeating it more than twenty times." This is the last Ayah that was revealed to the Messenger of Allah, and it ends with, "Then every person shall be paid what he earned, and they shall not be dealt with unjustly." [2:281].

Also, Ibrahim ibn Bashshar said, "If you could but see where they will be held over the (Hell) Fire! They will say, 'Would that we were but sent back (to the world).'" [6:27], was the Ayah that Ali ibn al- Fudhayl died while reciting. I was among those who prayed the Janazah (funeral) prayer on him, may Allah grant him His Mercy." Furthermore, when our Salaf would reach a portion of the Quran were Sujud (bowing down) is warranted, they treated this incident different than ordinary people. A man once recited, "And they fall down on their faces weeping and it adds to their humility." [17:109], and then fell in Sujud. Then, he said to himself, "Here you are, you do the Sujud, so where is the crying?"

…..Ibn Al-Qayyim said with regards to what one should do to cure his weak Iman using the Quran, "First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Quran, and try to comprehend and understand them and what they were sent down to accomplish. Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing."

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THE POWER OF FAITH

By Sahar Kassaimah

Although religion, since the beginning of mankind, has been seen as a potent resource that makes people feel happy and secure, a new study published this week says that some forms of religious anxiety may, in fact, increase the risk of death among people who are ill.

Researchers found that patients who connect their illness with God's love for them and those who question their love for or satisfaction with God are more likely to worsen their already poor health. The patients whom the study surveyed were almost exclusively Christian, with the majority representing conservative or mainline Protestant denominations.

However, though it seems bizarre and though it did not mention anything about Islam, the study leads the reader to a very important reality: Islam is the only solution for all human problems.

The study, which surveyed 596 elderly hospitalized patients in 1996, found that those who questioned God's love for them were more likely to have died two years earlier than patients who did not endorse such statements. Harold G. Koeing, a professor of psychiatry and medicine at Duke University Medical Center and an author of the study, said, "It's normal to ask God, 'Why is this happening to me? Did I do something wrong? Why aren't You responding to my prayers?"

"All these are normal feelings, but people work through them usually, and people who can't, who get stuck there, they are going to have worse health outcomes," added Koeing.

When asking Sheikh Nourel Deen Giayash of Oklahoma about the study, he said that by comparing it to what Islam says, we would find that being satisfied and content with the fate of Allah (SWT) is an essential part of iman (faith).

"No one could live without being tested by Allah (SWT)," said Giayash.

"A.L.M. Do men think that they will be left alone on saying, 'We believe', And that they will not be tested?" (Qur'an, Al-Ankabut: 1-2)

Giayash continued to say, "So, we should never connect sickness with Allah's love for us. The prophets are the people who were most tested in life. Prophet Job [Ayoub], peace be upon him, was tested by Allah by being deprived of health, children and money. He didn't question Allah's love for him. Instead, he remained patient and satisfied with his destiny."

"The second point is that we have been taught not to wish to die even if we are suffering. Rather, we are to ask Allah to give us whatever is better for us. We need to authorize everything to Allah (SWT)," he relayed.

"Who created me, and It is He who guides me; Who gives me food and drink, And when I am ill, it is He who cures me; Who will cause me to die, And then to live [again]" (Qur'an, Ash-Shu'araa: 78-81).

A Muslim should believe that death is not the end; there is a permanent life after death whether in Janah (heaven) or in Nar (hell). Therefore, he should always be content with his destiny and should always remember what Allah (SWT) said, "..But it possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth. And ye know not" (Qur'an, Al-Baquarah: 216 ).

When asking Howayda Refaat, a psychotherapist in Egypt, whether a patient could die because he cannot accept his destiny or because he makes a connection between his illness and God's love for him, she said, "Of course, yes. If the patient doesn't accept his destiny, he could be depressed to the point that he can refuse to live or to be treated. Subsequently, his body can also refuse the treatment."

"However, there is no comparison between a patient who refuses what happened to him and questioned God's love for him and another one who feels content with the destiny of Allah and who feels that all that has happened to him is from Allah, who always chooses the best for him," added Refaat.

"Life is full of tests and sadness and if we learn the Islamic way to deal with and react to these tests, we will accept our destiny and then, we will suffer less."

Layla Ossyran of Los Angeles is a mother of two and suffers from cancer. When asked about this study, she said, "Without my iman (faith), my relation with Allah (SWT), I could've been dead a long time ago. I know many people whose du'a [supplications] and prayers helped to ease their own suffering and pain."

"I believe that every one has his moment to die and to meet Allah (SWT). Whether he is sick or not, he cannot change the moment Allah has chosen for him. I lived through lot of pain and nothing helped me to handle it other than my Iman and my relation with Allah (SWT)," she continued.

Another mother, who asked to remain anonymous, when asked whether her relation with God helps her to feel better said, " I am a mother of three kids. One of them is just two months old. Doctors told me that I may not live more than six more months."

"It's sad. Sometimes, I look at my newborn son and ask 'Who will take care of him and of his sisters after my death?' Sometimes I feel that I will miss them."

"These feelings could kill you if you do not have iman. Just my iman helps me to remember that this is my destiny and my children's destinies and to remember that Allah is the only one who can protect them, not me," she added.

"The only thing that gives me light and makes me feel happy is to remember that Allah wants the best for me. In the meantime, this not the end of it, I will see my children once again in Janah insha'Allah (God willing). Therefore, I have to be content with Allah's fate. I should also be patient to earn Janah."

"Of course, it's hard to live through these feelings, but only your Iman can help you to accept it and to be satisfied with it."

"Life is short anyway and every body will die. No matter how or when. So, we better think about the hereafter, work hard to earn Janah and leave our destiny in the hands of Allah (SWT)."

TURNING AWAY FROM THE FAULTS AND SHORTCOMINGS OF OTHERS

By Amjad Rafiq

In the Khutbah a couple of weeks ago the brother talked about the importance of manners. He mentioned many hadeeths stressing the excellence of having good manners, the very high status they give in the sight of Allah to the one who possesses them and how the one who possesses them reaches the level of the prophets and the martyrs and how even some of the Prophets and martyrs will envy such people.

And this is not surprising as the Prophet (saws) is authentically reported to have said "Indeed I was sent in order to complete/perfect the righteous manners or characteristics". In another narration the Prophet (saws) said "Indeed I was sent to complete/perfect the noble manners/qualities".

So the Messenger (saws) has linked the whole of his message to the perfection of peoples manners. The whole deen, the religion of Islaam has been linked to the completion of peoples manners. And in another hadeeth the Prophet (saws) said "The Deen is dealing with other people". Everyone of us needs to interact with other people in order to get by and to survive from day to day. Otherwise life would be very difficult.

So Allaah and His Messenger, the Qur'aan and the Sunnah, enjoin and call to everything which nurtures and brings about the best characteristics, manners and qualities. This so that peoples everyday living is facilitated, made easy, enjoyable so that good feelings are made to develop and toleration of each other increases. (48:29)

There is one characteristic which if it exists within the Muslims then the society will have a support, a backbone and so it will continue to exist and which if it is removed then it will crumble, fall and hatred, envy, ill-feeling and dissension (divisions) will arise. This quality is BEING TOLERANT OF THE FAULTS OF THE PEOPLE or TURNING AWAY FROM THEIR FAULTS. To understand this quality so that we can practically bring it about and gain some benefit from it we can look at it from four aspects.

ONE: The first point is that there does not exist on this earth any person who is complete and perfect in every single respect and is free from defects. The Prophet (saws) said "Indeed people are like camels, out of a hundred you will hardly find a single one suitable to ride." So this is clear indication from the Prophet (saws) that completeness is something very rare. If we have a hundred people and tried to select one of them for a particular task say leadership or giving a religious verdict then we would hardly find any one who would perform it in the most complete way.

The Prophet (saws) also said "Let not a believing man hate a believing woman, if he dislikes one quality in her then he will be pleased with another." So in this hadeeth is a very important realization. That there is no Muslim who is completely wicked and evil and there is no muslim who is perfect. In fact every one of us has some good characteristics even if they are scarce and every one of us has some bad or evil characteristics even if they only small in number.

And a poet he said in a couple of lines: "And who is that person with whose every single quality/inherent characteristic you are pleased with?" (where is that person? can you find one?)

It is enough to make a man noble that his defects can be counted/listed. (the fact that a persons shortcomings can actually be listed shows his excellence) You wish that he should be perfect without any fault. (How many times do we say regarding our Muslim brother "Oh why is he like that? Can't he be like this? Why doesn’t he do it this way?)

* Anas bin Maalik (ra) said "I served the Messenger of Allaah for ten years and he never said to me 'uff'. Whenever I did something he never said to me 'Why did you do that?', and whenever I did not do anything he never said to me Why haven’t you done that?'."

And does an incense stick give off a scent/fragrance without any smoke? (That is even an incense stick, although it gives off something good something which is pleasing that is the fragrance, it also gives of smoke which is like a defect.)

So the first point every Muslim should teach himself is that no one is perfect and people: within them there is some good and some evil. The one who realizes this will be the most patient in his dealings with the people and the least worried and annoyed. Whoever meets his brother realizing this point and fully understanding it will be the most patient of people in his dealings with others. He will be the least harmed and worried and annoyed. His heart will be firm and stable and calm. The one who does not realise this point he will be the most annoyed the most anxious and worried person. His heart will always be moving here and there. He will always see people’s faults and never see their good points and this will annoy him and he will always be worried when he deals with other people.

So that is the first point.

The second and third point we will look at together as they are related and they are:

TWO: How should a Muslim view himself. i.e. look at his own self and to see what he is worth.

THREE: How should a Muslim look at others.

The best place to look for these two points is the companions and the people of the past because they possess an excellence which none other than them have. The Prophet (saws) said: "The best generation is my generation then those that follow them, then those that follow them". So this is an indication from the Prophet (saws) that the best people to turn to in order to see iman and Islaam being practiced is the first three generations.

It is reported that Abdullah Ibn Mas'ood said "If you knew what I know about myself then you would have thrown dust over my face". This is a sign of extreme sincerity to himself and lack of pride and arrogance. It shows his acknowledgement of his faults and shortcomings. How many of us could admit such a thing to even one to one of his friends let alone a group of them? Which one of us would have enough courage and truthfulness to admit that?

One of our Salaf (Pious Predecessors) Bikr bin Abdillaahi al-Muznee used to say "When you see one who is older than you then hold him in respect and say: 'Indeed he has preceded/gone ahead of me in Islaam and good deeds and when you see one who is younger than you then hold him in respect and say to yourself: 'Indeed I have preceded him/gone ahead of him in sins." Isn't this beautiful advice?

Listen also very carefully to the following: Some of the Salaf (the Muslims from the first three generations) used to say: "One of you knows all his own faults and mistakes and he still likes himself, prefers himself (over others) yet he dislikes his Muslim brother on account of suspicion. So where then is the 'Aql, (intellect, sanity)?" That is each one of us knows his own mistakes and faults along with all his sins and he still does not hate himself for that. He still is satisfied with himself, likes himself and prefers himself to others. But when he sees someone making a mistake or what he thinks is a mistake because he doesn’t know the intention of the person, he dislikes him, he feels in a bad way about him and all of this purely on suspicion and yet at the same time he is aware of all his own faults and mistakes.

So whenever you look at another Muslim then follow the advice that was mentioned before. Bring to mind your own faults and weaknesses and this will put you in your place. If we all do this it will make us humble and merciful to other Muslims just as Allah has mentioned: Muhammad is the Messenger of Allaah and those who are with him are strong against the disbelievers and compassionate amongst each other(48:29)

PART II

So we have mentioned three points:

Firstly: Realising that everybody is not perfect.

Secondly: How we should view ourselves.

Thirdly: How we should view other Muslims.

We should all individually view ourselves as deficient and see others as being better than us. Because we all know our own faults and weaknesses but we don't know all the faults of others except out of suspicion and that is forbidden. Therefore every Muslim should see himself as the essence of deficiency and others as being much better than him. But do we just stop there, i.e., we realize these things in our minds and that is it. No we have to actively try and to remove them and this is done by reminding ourselves of our own faults and shortcomings or making each other realize our faults and defects with sincere advice. That is we desire nothing but reward from Allah and that a defect in a Muslim is removed. Not that we put the Muslim down and make ourselves look better.

So the FOURTH point is mutually helping each other to remove from ourselves the bad characteristics and defects we all have by informing each other, with extreme sincerity and concern for each other The Prophet (saws) said "The Deen is sincerity". The Companions said "To whom?" so the Prophet (saws) replied "To Allah, His Book, His Messenger to the leaders of the Muslims and the general people." So part of being sincere to other Muslims is advising them with sincerity. Advising them with what will benefit them and this includes informing them of their shortcomings so that they can remove them.

There are two points to the fourth part: Firstly how do you tell people of their weaknesses and secondly how do you react to someone who informs you of your faults.

It was said to a wise man : "Do you like that a man should inform you of your faults?" He said "If a man comes to me and scolds me/rebukes me, i.e., begins to criticize me for my faults then no. And if he comes to me with sincere advice then yes." So this is how advice is given out of sincerity and this is how advice is accepted when it is sincere.

Imaam Shaafi'ee (rh) said in the form poetry:

Give me your advice when I am alone

And do not advise me when I am in a group

Because advice, when it is given in front of the people is a type of criticism/rebuke.

I am not pleased in hearing it

And if you differ from me and disobey what I have said

Then do not become saddened when you are not obeyed/followed.

So he is saying that advice should be given in private not in public. In order to hide the faults of a Muslim and not to publicize them and so that the person is more likely to accept the advise. The Prophet (saws) said "Whoever conceals the fault of a Muslim Allah will conceal his fault on the day of Judgment". So we give advice out of sincerity and not to criticize and we give it in private not in public.

Some of the Salaf used to say, "May Allaah have mercy upon a man who guided us to our faults and shortcomings". Do you see this attitude? May Allaah have mercy upon a man who guided us to our faults and shortcomings.

So the earliest Muslims loved that people should inform them of their faults so they can strive to remove them and therefore become more complete and more perfect and better in the sight of Allaah. Umar (ra) stood on the pulpit in front of all the people and declared: (Laa yal'lamu ur-rajulu minnee 'ayban illaa 'aabahu) - If any man knows of a fault in me then let him point it out/criticize it. So a man stood up and said: Yes O Ameerul Mu'mineen. I see in you two faults... Yet in this day and age you cannot say a word to anyone sincerely except that he will take it personally and see it as criticism. This is a big problem which all of us have and this is what causes ill-feeling and hatred and envy, because we are too proud to admit our own faults and weaknesses and to accept advise from others.

So whoever wants to get on with other Muslims, then he should do the following firstly: Look at his own weaknesses and faults before he notices and looks at those of others and to deal with people always giving them a chance and making excuses for them. Secondly: To accept with happiness and joy, the advice of his Muslim brother, just as the earliest Muslims did and thirdly: to offer his sincerest advice to his Muslim brother about his faults in private, not in public to humiliate him. So whoever wishes that Allaah should show mercy and forgiveness to him and that Allaah should hide his faults on the day of Judgment. Then let him put this into practice. And whoever does not want Allah to forgive him and show mercy to him and to conceal his fault on the Day of Judgment (that Allaah should forgive him) then let him continue to be heard hearted and proud of himself, thinking he is better than others and let him always look at the faults of other people and not to accept advice from others. Allaah will soon punish him with what he deserves.

O Allaah guide us the best of manners to which none can guide except you and turn away from us the evil characteristics. None can turn them away except you.

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THE PRINCIPLE CHARACTERISTICS AND RULES OF ISLAMIC MANNERS

By Marwan Ibrahim al-Kaysi

Morals and Manners in Islam - A Guide to Islamic Aadaab

© 1986, The Islamic Foundation

The principal characteristics and rules of Islamic manners for various aspects of life can be summarized as follows:

1. In almost everything, deliberation (and not haste) is required. A Muslim should consider how a matter might turn out; then, if the outcome appears worthwhile and good, he should carry on, otherwise he should refrain.

2. Kindness and gentleness in a Muslim's dealings with others are essential.

3. Cleanliness and purity of body, place, clothes, etc., should be one of the most conspicuous characteristics of Muslim life.

4. Beauty, elegance, orderliness are values for the Muslim to observe, and whenever possible to attain.

5. According to Islam, a good deed done with courtesy beautifies that deed; impudence, on the other hand, destroys the good in it.

6. All a Muslim's deeds should express an attitude of humility and not arrogance.

7. A Muslim is commanded to avoid any act that might harm himself or some other person, physically, mentally or morally.

8. In the daily life of a Muslim, silence is preferred to unnecessary speaking.

9. A Muslim should treat others as he would wish them to treat him. Like for others what he would like for himself. Good manners without consideration for others are an impossibility.

10. A Muslim should never order or ask anyone to do something that he would not do himself.

11. Favouring the right side or hand in things such as giving, taking, shaking hands, eating, drinking, walking, etc., and using the left hand for such things as cleaning oneself in the toilet, is recommended.

12. Eating, drinking and clothing oneself, etc., well, are allowed as long as the motive is not pride or arrogance. Life characterized by extravagance is abhorred.

13. Though extravagance is abhorred, this does not imply that a Muslim should not have money or not enjoy life. The effects of God's blessings upon him should be visible to others.

14. Being generous and not mean or avaricious is a virtue.

15. Gratitude to God should characterize a Muslim's life, whether He blesses or burdens him, and gratitude with patience and fortitude.

16. A Muslim must be always faithful.

17. In all aspects of life a Muslim must exercise moderation and be natural; unnaturalness and exaggeration are disapproved.

18. A Muslim should be self-sufficient and should seek the help of other Muslims only when it is urgent and necessary.

19. Copying or imitating other cultures and religions in any way is forbidden.

20. Obedience and carrying out another's orders or wishes may not contradict the teachings of Islam; if it does, the teachings of Islam must be given priority.

21. Maintaining sexual identity is most important. Imitation of men by women, or of women by men, in dress, manner of walking, etc. is forbidden.

22. One of the most pervasive characteristics of Islamic manners is discipline, leading to balance and harmony in the life of the individual and the community.

23. Flexibility and tolerance are also characteristics of aadaab al-Islaam. Broadly speaking, any particular conduct is tolerated or accepted if it is civilized (i.e. considerate of others) and respectable (i.e. inoffensive to the individual and community) and provided it does not fall into the categories of the abhorred or forbidden.

WEARING LONG GARMENTS OUT OF PRIDE

Narrated Abu Hurairah (RA): The Prophet (SAW) said, "The part of an Izar which hangs below the ankles is in the Fire." (i.e. the one who wears the Izar [lower-half body cover) that hangs below the ankles (with conceit) will be in the fire of Hell]. (See Fath Al-Bari, Vol. 12, Page 370) [Sahih Al-Bukhari 7:678-O.B.]

Narrated Ibn Umar (RU): Allah's Messenger (SAW) said, "Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection." On this Abu Bakr (RA) submitted: "O Allah's Messenger! My loincloth keeps sliding down though I take care to pull it and wrap it." Allah's Messenger (SAW) said, "You are not of those who do it out of vanity." (Sahih Al-Bukhari)

Allah's Messenger (SAW) has given a severe warning to those who intentionally wear a dress which is dragging along the ground because this is a sign of arrogance. Yet, if a person's garment unintentionally slips downward he will not be put to accountability. (Riyad-us-Saliheen English Translation Volume One Page 669)

Narrated Abu Hurairah (RA): Allah's Messenger (SAW) said, "On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride." (Sahih Al-Bukhari and Muslim)

A disregard of Allah's Favors and gifts means ungratefulness which is essentially manifested in a haughty attitude. It is also a sign of arrogance that one wears a dress with the hem trailing on the ground. (Riyad-us-Saliheen English Translation Volume One Page 669)

Narrated Abu Hurairah (RA): Allah's Messenger (SAW) said, "What is below the ankles of a lower garment is condemned to the Fire (Hell)." (Al-Bukhari)

The apparent sense of the Hadith words is that the part of the dress hanging down below the ankles will be put into Hell-fire. Yet, if this is the fate of the particular piece of cloth the wearer will surely go to Hell. When Nafi (RA) was asked about it he said, "Yes, but what sins have the clothes committed?" (Riyad-us-Saliheen English Translation Volume One Page 669)

Narrated Abu Dharr (RA): I heard Allah's Messenger (SAW) saying, "There are three to whom Allah will neither speak on the Day of Resurrection nor will he look at them nor purify them (i.e., of their sins), and they will be severly tormented." When he repeated this (statement) thrice, Abu Dharr (RA) said: "They are doomed and destroyed! (But) who are they, O Allah's Messenger (SAW)?" He said, "One whose lower garment trails, one who boasts of kindness shown to another; and one who promotes sale of his business by taking false oaths." (Sahih Muslim)

This Hadith sheds light on three major sins which, unfortunately, prevail in Muslim societies. May Allah amend the lapses of Muslims behavior! (Ameen) (Riyad-us-Saliheen English Translation Volume One Page 669)

There are many, many more ahadith about the prohibition of wearing long garments out of pride.

WHOEVER RESEMBLES A PEOPLE IS ONE OF THEM

Jamaal ad-Din Zarabozo

The Prophet Muhammad (saw) said, "Whoever resembles a people is one of them." (Recorded by Abu Dawud)

This is a very important principle in the Shariah. The famous scholar Ibn Taymiyyah once wrote that it is part of the goal of the shariah to distinguish those people who follow the straight path from all other people.

A look at the Qur'aan and the hadith of the Prophet (saw) will show us that we Muslims are not supposed to imitate or be blind followers of any other peoples. We have our own unique guidance and this is what we must turn to. There are different hadith that clearly state that we are supposed to be different from the Jews, Christians, Romans, Persians, Magians, polytheists, people of jaahiliyyah, bedouins who had not embraced Islaam completely and so forth.

After hearing this long list of groups one will realise the following: We Muslims are a unique people. We take our way of life, our values and our customs only from Allaah's guidance - the Qur'aan and the Sunnah - and the way of the believers. We don't care what other people may follow. In fact, in our hearts, we have no desire whatsoever to follow them or to be like them. We want to be like the true believers and only the true believers.

In fact, we pray for this in every rakah of every prayer we perform. In every prayer, we state, "Guide us to the straight path - the path of those whom You have blessed".

Unfortunately, many people make that du'aa and they do not realise who are those people whose path we are asking Allaah to guide us to. By our actions, sometimes, we make it very clear that we are not sincere to that du'aa that we make at least seventeen times a day! When we make that du'aa we must realise that we are asking Allaah to guide us to the path of certain people - those who have earned Allaah's pleasure aand grace. They are the ones whom Allaah has described elsewhere in the Qur'aan, "And whoso obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed Grace of the Prophets, the sincere, the martyrs and the righteous. And how excellent these companions are". (an-Nisaa, 69)

These are the people whose path we face Allaah seventeen times a day and beseech Him to guide us to. It is very sad that today many Muslims are striving and working hard to follow the footsteps of the opposite people - the people that they ask Allaah against following. We also say in al- Faatiha, "Not the path of those who have earned Your wrath nor of those who have gone astray" (al-Faatiha, 7)

These people whose path we are seeking to avoid are none other than the Jews and Christians, in particular, as the Prophet (saw) explained.

In this country, many people are calling for us to follow in the footsteps of the Jews. They think that we are a minority like them and they have done very well for themselves. It is amazing that we are calling upon each other to follow in the footsteps of those who have earned Allaah's wrath. Don't you realise that they gained their place in this society by means that are completely unacceptable in Islaam? Do you want us to behave like them and you think that Allaah will be pleased with us if we behave like them? Don't you see that by their means they have actually given up a great deal of their faith and done many things that go against their own teachings?

There is an expression in the United States that states, "imitation is the sincerest form of flattery". The fact is that an individual would not imitate and follow another unless he has some respect or love for what that other person is and what he is doing. Or, perhaps, he has the desire to be one of them and he does not want to be an outsider as he may not have enough iman and courage to show himself for what he should be: a Muslim, believing in and submitting to God.

When this desire to imitate and follow the ways of the disbelievers happens to a Muslim, it is a very sad thing. It is a sign that there is some weakness or defect in his iman and in his heart - otherwise he would never desire or aspire to be like those who displease Allaah and are destined to the Hellfire.

Following the ways of the disbelievers - as opposed to the ways of the believers - and trying to come close to them is actually one of the characteristics of the hypocrites. Allaah says,"Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for protectors and helpers instead of believers. Do they seek honour with them? Verily, all honour is with Allaah (alone)" (an-Nisaa, 138-139)

This is exactly what many of those who imitate them are doing. One of the main reasons why one imitates and appears like the disbelievers is that he wants to be accepted, liked or respected by them. He does not want to be looked down upon by them as an outside or as one from a different religion and way of life. But Allaah says, "Verily all honour is with Allaah (alone)" (an-Nisaa, 139)

The only one that a believer should try to please is Allaah - and this is achieved not by trying to be like the disbelievers but it comes about by following the Qur'aan and Sunnah of the Prophet Muhammad (saw). In reality, the acceptance and approval of the disbelievers should really, in essence, mean nothing in the eyes of a true believer. In the sight of Allaah, they have no value or honour. Allaah states in the Qur'aan: "Honour belongs only to Allaah, His Messenger and the believers" (al-Munaafiqoon, 8)

A hadith of the Prophet (saw) demonstrates that they are worth nothing in the sight of Allaah. That is why Allaah gives them of this world and in the Hereafter they will be nothing but fuel for the Hellfire.

This fuel of the Hellfire are the ones that many Muslims are imitating today, chasing after their customs and fads, trying to please them and win their approval. A Muslim must realise clearly in his mind that all of these disbelievers are either worshipping false gods, other humans or their egos and desires. These are the people who some Muslims are following, imitating and bending over backwards to please. Allaah has said in the Qur'aan: "Thus We have made you a just and balanced nation, that you may be witnesses over mankind and the Messenger be witness against you". (al-Baqarah, 143)

We are supposed to be witnesses against mankind. We are supposed to be witnesses to the truth of Islaam and its superiority over every other way of life. We should be showing people that we are the true followers of Allaah's guidance and that what we have is the best guidance for mankind. If this is truly in our hearts, we would not turn to the ways of the disbelievers and imitate them.

How can we be witnesses of Islaam against humanity when, instead of showing that we believe in Islaam and love it and demonstrate its greatness, we give up our ways and customs of Islaam to follow the ways of the disbelievers? I cannot tell you how many times I have been asked by non-Muslims, "If your religion is the truth and so wonderful, why are so many Muslims abandoning your teachings and following the ways of the West in their own countries?" What answer can be given to that question?

We see this phenomena of Muslims imitating the ways of non-Muslims in many ways. The following are all examples of this phenomena: Muslim men shaving their beards to be like their clean-shave Western colleagues that they respect so dearly. Muslim men giving up the modest attire that was found in every Muslim country for the tightest pants and latest fashions of the West. Muslim women giving up the Islaamic hijaab and come out in public dressing in the latest Western fashions.

In some parts of the Muslim world, even the definition of beauty and cleanliness is defined according to the disbelievers and not according to the Qur'aan and Sunnah. Some Muslims today believe that having a beard is unclean. They think that to be clean shave implies being clean, civilised, and proper. Is this what the Prophet Muhammad (saw) has taught us about the beard? Is this how the Prophet (saw) and his Companions viewed the beard?

All of these can be seen throughout the Muslim world. What does all of this show? It shows that we have lost the true dignity and honour of being believers. We no longer feel honour, dignity and joy in following the ways of the Prophets, martyrs, sincere and righteous. Instead, we feel better when we succumb to or follow the ways of those who have earned Allaah's wrath or have gone astray.

Allaah say in the Qur'aan: "Our Lord! Make us not a trial for the disbelievers, and forgive us. Our Lord, verily, You, only You, are the all-Mighty, the all-Wise". (al-Mumtahanah, 5)

One of the explanations given to this verse is that when the believers do not set an example for the non-believers, when the believers themselves are not following or adhering to the teachings of Islaam, then this is a great trial for the disbelievers. How could they possibly be attracted to Islaam if they not only do not see Islaam as being practised in front of them but they actually see the Muslims abandoning their revelation from Allaah to follow the ways and customs of the disbelievers. This will definitely lead the disbeliever to conclude that Islaam has nothing to offer and it could not possibly contain the truth that will lead to his salvation.

Let us all return to the ways and guidance of the Qur'aan and Sunnah. Let us all feel the honour and dignity that true iman should give us - we should feel that this is a special bounty that Allaah has given to us. We should turn to the Qur'aan and the Sunnah of the Prophet (saw) to take our values, our customs, our beliefs, our aspirations, and our guidance from those two sources. That is the only way of life that is worth living and that is the only way of life that is pleasing to Allaah. If we abandon it and instead follow the ways of the disbelievers we would be abandoning a great thing for something that will actually bring us nothing.

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PEOPLE WHICH WE HAVE BEEN PROHIBITED TO IMITATE

Author Unknown

1. THE KUFAAR IN GENERAL

The prohibition of imitating the kufaar has been mentioned in general without specifics. This includes the idolaters, the Jews, the Christians, the Zoroastrians, the Sabians, the heretics as well as others. So we are forbidden from all of what is specific to the kufaar in worship, in manners, and apparel. Just as when the Prophet (SAW) saw Abd Allah ibn Umar (RA) wearing two garments died in saffron he said to him, "Indeed these are the garments of the kufaar so do not wear them." (Muslim and others) This proves that the Muslim is PROHIBITED to wear a garment which is SPECIFIC to the kufaar.

2. THE IDOLATORS

We are prohibited from their acts of worship, and their celebrated festivals and acts such as whistling, clapping, seeking intercession and a means to Allah by created things in the world. Like vowing and sacrificing at the site of tombs, etc. The pious predecessors always hated anything which was typical of the kufaar, and all of what was typical of the deeds of the kufaar. Ibn Umar (RA) hated the construction of balconies in the masjid, and he prohibited it on many occasions because he saw that it resembled the monuments of the idolaters. [See Ibn Abi Shaibah’s Al-Musnaf, and Al-Iqtidha al-Siraat al-Mustaqeem by Ibn Taymiyyah. It is reported from many different ways (Editor’s note).]

3. THE PEOPLE OF THE BOOK

Meaning the Jews and the Christians, we are prohibited from all of what is typical of the Jews and Christians, or of either of these groups, whether it is beliefs, worship, fashion, or celebrations. Such examples as building upon graves, and taking graves as masajid, HANGING PICTURES, being enraptured by women, not taking the predawn food before fasting, avoiding to dye gray hair, displaying the cross, and celebrating or joining with them in their festivals, etc.

4. THE ZOROASTRIANS

Whatever is typical of them; prayer toward fire and worship of it, elevating the leaders and noble class, shaving the hair on part of the head - especially the back - while leaving the rest, SHAVING THE BEARD, lengthening the mustache, whistling and using silver and gold dishes, etc…

5. THE PERSIANS AND THE ROMANS

This of course includes the people of the book, the Zoroastrians and others among the Persians and the Romans. Again, in general, we are forbidden from whatever is typical of them regarding worship, customs and rituals. Including; elevation and aggrandizing their leaders and heroes; obeying their priests and rabbis in their legislative decrees which contradict what Allah has legislated; and rigidness and severity in religion.

6. THE NON-MUSLIM FOREIGNERS

This prohibition is based on reported statements of the Prophet (SAW) prohibiting silk for men. The Prophet (SAW) also forbade men from standing form someone to honor them. He even prohibited the followers in prayer to stand when the Imam sat due to illness, so that it wouldn’t be taken as a way of glorification. Similarly it is mentioned in the hadeeth that this act resembles the foreigners in that they stand for their leaders and their heroes, and he (SAW) forbade this. (See Sahih Muslim and Sunan Abu Dawud, and Ibn Majah, and Musnad Ahmad)

Umar bin Al-Khataab (RA) is reported to have forbade the fashions of the foreigners, and the fashions of the idolaters, he severely forbade it as did many of the pious predecessors.

7. PRE-ISLAMIC IGNORANCE AND IT’S PEOPLES

Here is the forbidance of all of the actions of the pre-Islamic ignorance, and it’s characteristics, it’s worship, it’s customs, and it’s symbols like unveiling, displaying and showing off the women, and the staying in the sun for the Hajj pilgrim without any shade, or until there is no more shade, as is done by the Rawafidh today.

These are among the behaviors of pre-Islamic ignorance, and the idolaters. Similarly, the act of not properly covering the private areas, or exposing parts of it, nationalism, boasting about values and esteem, slandering lineage, wailing astrology, and intermingling (women and men) and usury (interest) etc…

8. SHAYTAAN (THE DEVIL)

Of those whom we are forbidden to imitate is Shaytaan. So the Prophet (SAW) mentions some of Shaytaan’s actions, and he forbade them. Like eating and drinking with the left hand as is reported by Muslim and others that the Prophet (SAW) said, "None of you should eat with his left nor drink with it, for indeed Shaytaan eats with his left and drinks with it." (Muslim)

Unfortunately many of the Muslims arrogantly do this in opposition to the truth, thereby imitating the allies of Shaytaan from the kufaar and the hypocrites.

9. THE ARABS WHOSE RELIGON IS INCOMPLETE

These are the Arabs who are not knowledgeable about the religion, they introduce many customs and habits which have nothing to do with the religion of Islam, some which they inherited from the pagans of the pre-Islamic days. They copy them and familiarize themselves with them, and encourage what contradicts the shari’ah. Meaning by that, those who dwell in pre-Islamic nationalism, those who boast about family heritage, slander lineage, refer to maghrib as ishaa and to ishaa as atma or atama which means darkness or the first third of the night. [Translation note: The Prophet (SAW) has referred to ishaa as atama in an authentic hadeeth, see the chapter on al-adhan in Al-Bukhari’s Sahih. The issue here is to call both maghrib and isha with different names, and Allah knows best]. They practice swearing by divorce, and the execution of divorce through particular actions, or maybe they prohibit the niece so that none may marry her except her uncles son (her cousin) and other pre-Islamic customs.

CAUSES WHICH LEAD TO IMITATION

Causes which drive the Muslims to imitate the kufaar in violation of a prohibition of the Prophet (SAW) from doing so ...

We should first understand that this matter is an event which they Prophet (SAW) informed us about, and that whatever did not yet occur from these statements of his, WILL occur.

We should as well understand according to the previous principle, that those who fell into imitation of the kufaar are neither the people of truth, or the people of the Sunnah and the Jaama'ah. They are instead the people of desires, and separation. Because any group which separates from the people of the Sunnah and the Jaama'ah is a victim of imitation (of someone else). Some of the most important causes which lead to imitation are:

1. PLOTS OF THE KUFAAR AGAINST ISLAM AND THE MUSLIMS

This has occurred since the beginning of Islam and continues today. The kufaar with their different religions and beliefs have always been plotting against Islam. Some of these plots have helped to successfully victimize the Muslims' beliefs, behaviors, habits, celebrations and customs. That is why most of the causes which divide the Muslims are in actuality plots of the kufaar. So any group which separates itself from the ummah does so as a result of the efforts of the kufaar. That is; either the kufaar took part in spreading the cause and propagating it among the weak Muslims, or they were it's leaders or followers. So the religious plots of the kufaar are among the original reasons for which the Muslims have become imitators.

Allah (SWT) said: "And never will the Jews and Christians be pleased with you until you follow their religions." (Al-Baqarah 2:120) "...they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from their mouths; and what is in their hearts is worse..." (Al-Imran 3:118)

"Those who disbelieve from among the people of the Book and the idolaters do not like that you should have (revelation) sent to you from your Lord." (Al-Baqarah 2:105)

"...If you obey those who disbelieve they will turn you back into disbelievers after you have believed..." (Al-Imran 3:139)

"...If you obey a group of those who were given the Book, you would turn back to disbelievers after you had believed." (Al-Imran 3:100)

So there is no doubt that the kufaar have always been aspiring to separate the Muslims from their beliefs and they are making more of an effort now than in the past. Every Muslim who considers the situation of the Muslim world today will realize that the kufaar are struggling to establish their beliefs, customs, behaviors, habits, systems, politics, morals, etc... in the Muslim world. They have succeeded in causing the Muslim nation to fall into imitation more now than in any time during the past.

2. IGNORANCE OF SOME MUSLIMS AND THEIR LACK OF UNDERSTANDING THE RELIGION

They are ignorant of the rulings of the religion and of the ways of the pious predecessors.

3. WEAKNESS OF THE MUSLIMS, MATERIALLY, IDEOLOGICALLY, AND MILITARILY

This makes them feel weak and defeated and helps the kufaar to defeat them in many arenas.

4. THE PLOT OF THE HYPOCRITES

They live in the midst of the Muslims, and they have always been the MOST dangerous and most effective device serving the kufaar. So the hypocrites who exist among the Muslims greatly influence them into imitation of the kufaar. By hypocrites, we mean the following several categories:

Some of them are non-Muslims who CLAIM Islam, embracing it only to use it as a tool.

Some are originally Muslims, but they have left Islam.

Some lead toward corruption and evil deeds, even though they claim Islam, many of those who pull the Muslims into imitation are the ones in whose heart is disease. Nevertheless, the cause for Muslims' falling into imitation of the kufaar are many.

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WHY MUSLIMS SHOULD NOT BE MERE IMITATORS

By Abdisalam Adam

Source: Manar As-Sabeel magazine

ISLAM is a unique religion, different in many ways from other religions, whether the divinely revealed religions or man-made ones. Islam is unique in being from the beginning a universal religion, one for all of humanity. It is also unique in that its message is the final revealed message from Allah. Consequently its teachings have distinctive traits which in turn comprise the moral and ethical codes of the Muslim individual.

The Muslim should be distinct in his goals and his means of achieving his objectives. Islam has therefore made it of utmost importance to educate the Muslim to be unique in his outlook and existence in both spiritual and material matters, so that he may be an honorable ambassador of this religion.

The person who follows closely the ahadith of Prophet Muhammad (saws) will see how he stressed that the Muslims should not imitate the People of the Book, i e the Jews and the Christians, or still further the Magians and pagans. The Prophet said, "Whoever imitates a people becomes one of them." (Related by Al-Bukhari and Muslim).

Muslim scholars have also exerted much effort to draw the attention of Muslims to this great Islamic principle, which the renowned scholar, Ibn Taymiyyah, considered to be among the basic tenets of the Islamic shari'ah.

In another hadith the Prophet pointed out how a time will come when the Muslims will imitate the non-Muslims so closely that they will closely imitate whatever they do, even in trivial and illogical matters. Abu Sa'id Al-Khudri reported Allah's Messenger as saying, "You will tread the same path as was trodden by those before you, inch by inch and step by step, so much so that even if they enter the hole of a lizard you will follow them in that also." We said, "Messenger of Allah, do you mean the Jews and Christians (by the words 'those before you'?" He said, "Who else (than these two religious groups)?" (related by Muslim)

There are four areas in which not imitating the non-Muslims has been explicitly expressed.

(a) matters of faith: This is the most dangerous form of imitation, for it leads to kufr (disbelief), such as associating partners with Allah. Examples of this are the Christian belief in the trinity and that Jesus is the son of Allah, or the claim of the Jews that Ezra ('Uzayr) was the son of Allah. The Qur'an says, "And the Jews say, 'Ezra is the son of Allah,' and the Christians say, 'The Messiah is the son of Allah.' That is the saying from their mouths. They imitate the saying of the unbelievers of old." (9:31)

(b) celebrations and festivities: These days many Muslims, due to a lack of proper understanding of Islamic teachings, openly participate in un-Islamic holidays or festivities, either secular or religious, about which the Prophet warned us. There is considerable evidence in the Sunnah of the Prophet stressing that Muslims should be distinct in their religious celebrations, which have been limited to two. Anas Ibn Malik (raa) narrated that the Prophet came to Madinah when they had two days they used to celebrate. He asked: "What are these days?" They said, "We used to celebrate these days during the days of ignorance (i e before Islam)." The Prophet replied, "Surely Allah has exchanged them for you with two better days - the day of al-Adha and the day of al-Fitr." (related by Abu Dawud). It is therefore not right for Muslims to celebrate Christmas, Halloween, New Years, etc, as this entails imitating the non-Muslims.

(c) acts of worship: There is also considerable evidence that the shari'ah calls on Muslims to be distinct in their acts of worship. An example here is the voluntary fast on the day of 'Ashurah (the 10th of Muharram), regarding which the Prophet instructed Muslims to fast on the 10th plus the 9th or 11th, in order to differentiate themselves from the Jews, who fast on the 10th only (Yom Kippur).

(d) general habits and behaviour: This is probably the most conspicuous, covering a wide range of character traits and moral etiquette, such as dress code, general appearance and the cleanliness. For instance, Muslims are forbidden to use gold or silver utensils. Also, Muslim men are forbidden to wear gold or silk, and Muslim women are to wear modest clothing (the hijab).

Islam thus encourages the Muslims to be independent and distinct in both their lifestyles and their outlook on life. It has been reported that one of the Companions, Abdullah Ibn Mas'ud said, "None of you should be an imma'a (imitator), and he was asked, "What is an imma'a?" He replied, "One who says, 'I am with the people. If they do good, I do good also; and if they do evil, I also do evil.' Rather, train yourselves to do good when others do good, but if they do evil, to refrain from their evil." Ibn Mas'ud further explained that an imma'a is one who follows people in their vain desires, forms, styles, speech and deeds.

There is a need for Muslims to be distinct. Since Islam is the final religion that Allah revealed to humanity, it must be unique in its teachings, clear in its modes of operation, and exemplary in the behavior of its adherents. If Islamic da'wah remains subservient to others, and Islamic thought and philosophy continue to rely on others, the world will not give any consideration to the universal claim of Muslim to be representatives of Allah's final revealed religion, which was concluded with the Seal of the Prophets, Muhammad. Allah says: "This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." (5:3)

Therefore, Muslims need to review their outlook and roles in life. Islam should be the standard by which they measure all issues and solve all problems. Some might say that many Muslims do not know much about Islam and Islamic teachings. Such Muslims are obliged to inquire of the learned scholars around them, and they should in the meantime work hard to get themselves educated, at least in the essential teachings of Islam such as the articles of faith, the pillars of Islam, the major tenets of halal and haram (the lawful and the forbidden). Ignorance cannot for long be an excuse for failing to abide by Islamic injunctions; rather, seeking knowledge is encumbent upon all Muslims.

Knowledge and its acquisition occupy a prominent place in the teachings of Islam as attested to by the Qur'an and Sunnah. In the Qur'an, Allah, the Exalted says, "Allah will exalt those who believe among you, and those who have knowledge, to high ranks." (58:11).

Similarly, most of the hadith books contain a chapter on the virtue of knowledge as indicated by the following hadith: "A person who starts his journey to acquire knowledge, Allah eases his passage to paradise, and angels express their appreciation on his acts, spread their wings and all the creatures that are in the heavens and on the earth, including the fish in the water, ask for forgiveness for a learned person. A learned person is superior to (an ordinary) worshipper as the full moon is superior to all the stars. The learned are heirs of the prophets and the prophets do not leave any inheritance in the form of dirhams and dinars (i e material wealth), but they do leave knowledge as their legacy. As such a person who acquires knowledge acquires his full share." (Related by Abu Dawud and Al-Tirmidhi).

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by Alyssa

Note: The word alcohol is derived from the Arabic word al-kohl, which means fermented grains, fruits, or sugars that form an intoxicating beverage when fermented. Khamr or khamrah is the word used in the Qur'an to denote a fermented beverage that intoxicates a person when he/she drinks it. It is sometimes translated as "wine."

Khamr in Early Muslim History

Pre-Islamic Arabs had harsh lives and felt that alcohol was an indispensable way to cope with their problems. Among the troubles that the Arab people had before Islam were: tribal warfare, excessive pride and competition, prostitution, insecurity, broken homes, and female infanticide. Women were treated as slaves, and children were deprived of affection, while men were expected to be tough and competitive. These were all factors that compelled people to drink.

Sale of alcohol was so common that the name for merchant, tajir, became synonymous with the seller of khamr. Khamr shops and bars were open 24 hours a day.

The first Qur'anic verse (chronologically) to deal with alcohol was revealed in Mecca before the hijra: