The Status of Parents in Islam

All religions and all societies have given parents an honorable status. From a purely material viewpoint, we find ourselves indebted to our parents, particularly our mother. She not only nourished us in her womb, but went through pain and suffering. She loved us even before we were born. She toiled when we were totally helpless infants. She spent sleepless nights caring for us. Our parents as a team provided for all our needs: physical, educational, psychological, and in many instances, religious, moral, and spiritual. Our indebtedness to our parents is so immense that it is not possible to repay it fully. In lieu of this, it becomes obligatory for us to show the utmost kindness, respect, and obedience to our parents. The position of parents, and the mutual obligations and responsibilities, have been addressed in Islam in great detail. The Qur'anic commandments, as well as the sayings of Prophet Muhammad (sawaws) guide us in this matter. The parent-child code of behavior in Islam is unique, since rules were laid down by Divine command. 

References to parents have been made at least 15 times in the Holy Qur'an. There are numerous traditions of the Prophet Muhammad (pbuh) on this subject. I will first quote some of the Qur'anic verses here: 

"And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is thy final goal." (Chapter31: verse14)

According to the above verse, gratitude to Allah (swt) and to parents go hand in hand. Gratitude to Allah (swt) is incomplete without showing gratitude to one's parents. Since being grateful to Allah (swt) is a form of ibadah (worship) which earns heavenly rewards, it can therefore be said that being grateful to one's parents also earns heavenly rewards.

"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or more attain old age in thy life, say not to them a word of contempt, nor repel them,but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say, "my Lord! bestow on them Thy Mercy, even as they cherished me in childhood." (17: 23,24) 

"We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain did she give him birth." (46:15) 

Thus, Allah (swt) has enjoined on us to show kindness, respect, and humility to our parents. We are commanded to do this, even though they may have injured us. The only exception to the above command is made in the following verse:

"We have enjoined on man kindness to his parents; but if they strive (to force) thee to join with Me anything of which thou hast no knowledge, obey them not." (29:8) 

Some of the traditions of Prophet Muhammad (pbuh), and of the learned members of his family, about our responsibilities toward our parents are quoted here: 

• "Paradise lies under the feet of the mother."
• "Allah's pleasure is in the pleasure of the father, and Allah's displeasure is in the displeasure of the father."
• "He who wishes to enter Paradise through its best door must please his parents."
• "It is a pity that some people may not attain Paradise, on account of not serving their old parents."
• "If a person looks with love at his parents, Allah writes in his favor the reward equal to the performance of one Hajj." [Someone asked, "will this promise be good if one looks at his parents one hundred times a day?" The Holy Prophet (pbuh) replied, "even if one does so a hundred thousand times a day, Allah gives the reward accordingly."]
• "A man or woman is bound to be good to his or her parents, even though they may have injured him or her."

Imam Ja'far al-Sadiq (A.S.), the great-great-grandson of the Holy Prophet (pbuh) is reported to have quoted Imam 'Ali (A.S.) that, "disobedience to parents is a major sin." He also stated that, "if a person looks at the face of his or her parents with wrathful eyes, despite the fact that injustice was done to him or her by the parents, his or her salah (prayer) will not be accepted by Allah." 

According to one of the Hadith-e-Qudsi, the following is reported about the status of parents:

"Allah has commanded that if anybody prays equal to the invocations performed by the prophets, such prayers will do no good if that person has been cursed by his or her parents." 

It has also been related that the very first words which have been written on the Lauh-e-Mahfuz (The Heavenly Preserved Tablet) are: 

"I am Allah, and there is no deity except Me. I am pleased with those with whom their parents are pleased, and I am displeased with those with whom their parents are displeased." 

The Holy Prophet (pbuh) is reported to have said: "On the Day of Judgment, my person will not be seen by those who drank liquor, those who on hearing my name did not invoke the blessings of Allah on me, or those who were cursed and disowned by their parents." 

'Ali ibn al-Husain (A.S.) is reported to have said: "The right of your mother on you is that you should know that nobody could endure the trouble and the conditions under which she protected you and nourished you with the juice of her life, and tried with her heart and soul to satisfy all your needs in relation to hunger, thirst, dress, etc. She passed sleepless nights, suffering anxieties. She provided you with shelter against heat and cold, and protected you from ailments. It is not possible for you to compensate her, or thank her enough for all the services, except that Allah may give you guidance for that. The right of your father on you is that you should know that it is he who brought you into existence, and you are a branch of the tree of his life." 

According to a reliable tradition, it is related that a man came to the Holy Prophet (pbuh) and asked him to whom he should render kindness. The prophet told him to be kind to his mother. Three times he put the same question to the prophet, and three times he got the same answer. When he asked the question the fourth time, he was told to be kind to his father, indicating that the mother's right took precedence over that of the father. 

Parents' duties: Islam has assigned certain duties to parents that they must fulfill. If they fail in those, they will be questioned about it. Besides providing the basic necessities of life, Islam requires that the parents teach their children about the Oneness of Allah (swt), the Quranic commandments, values, the Prophets and their teachings, and the moral code of Islam as according to the Quran and the Sunnah (teachings) of the Prophet Muhammad (pbuh). 

Let us pray to Allah (swt) that He guide us to be respectful, kind, and obedient to our parents, and that we continue to show them humility regardless of the power, position, wealth, and influence we may possess. Let us also pray that we be patient, kind, thoughtful, and friendly with our children, as we guide them through their lives, and that we discharge our responsibilities towards them as required by our religion, so that Allah (swt) may be pleased with us, and may He Bless and reward us, both in this world and in the Hereafter; Ameen.  

References: 

- Holy Qur'an, Abdullah Yusuf 'Ali's Translation

- Bedtime Stories, by Peermohammed Ebrahim Trust 

An Unmet Challenge

Initially, the Meccan unbelievers said Muhammad is the author of the Quran.  God responded to them:

"Or do they say, ‘He himself has composed this [message]’?  No, but they are not willing to believe!  But then, [if they deem it the work of a mere mortal,] let them produce another discourse like it - if what they say be true!  [Or do they deny the existence of God implicitly by denying the fact of His revelation?]  Have they themselves been created without anything - or were they, perchance, their own creators?" (Quran 52:33-35)

First, God challenged them to produce ten chapters like the Quran:

"Or they may say, ‘He forged it,’ Say, ‘Bring ye then ten suras forged, like unto it, and call (to your aid) whomsoever you can, other than God! - If you speak the truth!’  If then they answer not your (call), know you that this revelation is sent down with the knowledge of God, and that there is no god but He!  Will you then submit (to Islam)?" (Quran 11:13-14)

But, when they were unable to meet the challenge of ten chapters, God reduced it to a single chapter:

"And if you are in doubt about what We have sent down on Our slave, then produce a surah thereof and call upon your witnesses other than God, if you should be truthful.  But if you do not – and you will never be able to – then fear the Fire whose fuel is men and stones, prepared for the unbelievers." (Quran 2:23-24)

Finally, God foretold their eternal failure to meet the divine challenge:

"Say: ‘If all mankind and all jinn  would come together to produce the like of this Quran, they could not produce its like even though they were to exert all their strength in aiding one another!’" (Quran 17:88)

The Prophet of Islam said:

"Every Prophet was given ‘signs’ because of which people believed in him.  Indeed, I have been given the Divine Revelation that God has revealed to me.  So, I hope to have the most followers of all the prophets on the Day of Resurrection." (Saheeh Al-Bukhari)

The physical miracles performed by the prophets were time-specific, valid only for those who witnessed them, whereas the like of the continuing miracle of our Prophet, the Noble Quran, was not granted to any other prophet.  Its linguistic superiority, style, clarity of message, strength of argument, quality of rhetoric, and the human inability to match even its shortest chapter till the end of time grant it an exquisite uniqueness.  Those who witnessed the revelation and those who came after, all can drink from its fountain of wisdom.  That is why the Prophet of Mercy hoped he will have the most followers of all the prophets, and prophesized that he would at a time when Muslims were few, but then they began to embrace Islam in floods.  Thus, this prophecy came true.

Explanation of Quran’s Inimitability

State of the Prophet Muhammad

He was an ordinary human being.

He was illiterate.  He could neither read nor write.

He was more than forty years old when he received the first revelation.  Until then he was not known to be an orator, poet, or a man of letters; he was just a merchant.  He did not compose a single poem or deliver even one sermon before he was chosen to be a prophet.

He brought a book attributing it to God, and all Arabs of his time were in agreement it was inimitable.

The Challenge of the Quran

The Quran puts a challenge out to anyone who opposes the Prophet. The challenge is to produce a chapter (surah) similar to it, even if it were to be a cooperative effort.  A person may summon all the help he can from the physical and spiritual realms.

Why this Challenge?

First, Arabs were poets.  Poetry was their supreme ornament and their most representative form of discourse.  Arabic poetry was rooted in the oral; it was a voice before it acquired an alphabet.  Poets could compose intricate poems spontaneously and commit thousands of lines to memory.  Arabs had a complex system of evaluating a poet and the poetry to meet rigid standards.  Annual competition selected the ‘idols’ of poetry, and they were engraved in gold and hung inside the Kaaba, alongside their idols of worship.  The most skilled served as judges.  Poets could ignite wars and bring truce between warring tribes.  They described women, wine, and war like no one else.

Second, the opponents of the Prophet Muhammad were strongly determined to quash his mission in any way possible.  God gave them a non-violent approach to disprove Muhammad.

Inability to Meet the Challenge and its Consequences

History is a witness that the pre-Islamic Arabs could not produce a single chapter to meet the challenge of the Quran.  Instead of meeting the challenge, they chose violence and waged war against him.  They, of all people, had the ability and the motive to meet the Quranic challenge, but could not do so.  Had they done so, the Quran would have proven false, and the man who brought it would have been exposed as a false prophet.  The fact that the ancient Arabs did not and could not meet this challenge is proof of Quran’s inimitability.  Their example is of a thirsty man next to a well, the only reason he dies of thirst is if he was unable to reach the water!

Furthermore, the inability of previous Arabs to meet the challenge of the Quran implies later Arabs are less competent to meet the challenge, due to their lack the mastery of classical Arabic that the previous, ‘classical’ Arabs had.  According to linguists of the Arabic language, the Arabs before and during the time of the Prophet, in exclusion to subsequent generations, had the most complete mastery of the Arabic language, its rules, meters, and rhymes.  Later Arabs did not match the mastery of classical Arabs.

Lastly, the challenge is for Arabs and non-Arabs alike.  If the Arabs cannot meet the challenge, the non-speakers of Arabic cannot claim to meet the challenge either.  Hence, the inimitability of the Quran is established for non-Arabs as well.

What if someone were to say: ‘perhaps the challenge of the Quran was met by someone in the time of the Prophet, but the pages of history did not preserve it.’?

Since the beginning, people have reported important events to their succeeding generations, especially in that which captures attention or what people are looking out for.  The Quranic challenge was well spread and well known, and had someone met it, it would have been impossible for it not to have reached us.  If it has been lost in the annals of history, then, for the sake of argument, it is also possible that there was more than one Moses, more than one Jesus, and more than one Muhammad; perhaps many scriptures were also revealed to these imaginary prophets, and it is possible the world knows nothing about it!  Just like these suppositions are unfounded historically, it is also unreasonable to imagine that the Quranic challenge was met without it reaching us.

Second, had they met the challenge, the Arabs would have discredited the Prophet.  It would have been their biggest propaganda tool against him.  Nothing like this happened, instead, they chose war.

The fact that no effort of the non-Muslim has succeeded in ‘producing a verse’ like a verse of the Quran means that either no-one has taken the Quran seriously enough to make the effort, or that they made the effort, but were not successful.  This shows the inimitability of the Quran, a unique and everlasting message.  The uniqueness of the Quran combined with the divine message it brings to mankind is a sure indication of the truth of Islam. In the face of this, every person is faced with one of the two choices.  He either openly accepts the Quran is God’s Word .  In doing so he must also accept that Muhammad was sent by God and was His Messenger.  Or else he secretly knows the Quran is true, but he chooses in his heart to refuse it.  If the seeker is honest in his seeking, he need but explore this question of its inimitability to nurture the inner certainty that he has really found the final truth in the religion it predicates.

Righteousness is Good Character

An-Nawwas ibn Sam’aan reported that Prophet Muhammad said:

"Righteousness is good character, and sin is whatever bothers you and you do not want people to know." (Saheeh Muslim)

An-Nawwas ibn Sam’aan is a famous companion of Prophet Muhammad.  He belonged to the Arab tribe of Kelaab and settled in Syria after the death of the Prophet.

His report is collected by a scholar of hadeeth named Muslim ibn Al-Hajjaj, who was born in 817 CE in the city of Naishapur, in north-eastern Iran, and died there at the age of 58, in 875 CE.  Muslim began studying the science of Prophetic hadeeth at the age of 15 and traveled to Iraq, Hijaz (Western Saudi Arabia), Syria, and Egypt to study under great hadeeth masters like al-Bukhari, Ahmad ibn Hanbal, and others.  He compiled a book containing some 9,200 hadeeths which is known as Saheeh Muslim.  Muslim scholars consider it to be the most authentic compilation of Prophetic hadeeths after Saheeh al-Bukhari.

This narration is important in that it sheds light on some of the more subtle aspects of righteousness and sin, helping to define them both.  Since Islam gives so much importance to the belief in and worship of One God, one may incorrectly think that this alone is enough to be righteous.  This hadeeth, however, shows that one of the main consequences of correct and true belief is good character, and that it is an intrinsic aspect of the meaning of righteousness.  It emphasizes some of the meanings found in the saying of God which mentions that righteousness, as well as a being a combination of correct belief and prescribed worship, is also proper conduct in human relations:

"Righteousness is not that you turn your faces to the east and the west [in prayer].  But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free.  And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict.  Such are the people of truth.  And they are the God-Fearing." (Quran 2:177)

Rather than being an end in itself, one of the main purposes of worship is to bring about traits beneficial to the self and society.  God says about the salah (prayer):

"Surely, the salah prevents lewd acts and bad deeds…" (Quran 29:45)

Hence one can say without any qualms that Islam as a whole came to perfect good manners, as did the Prophet himself:

"Indeed I was only sent to complete the most noble character traits." (Saheeh Muslim)

As Islam is not a mere religion but a complete way of life, incorporating all of its various facets and aspects, good manners is actually regarded as a means of worship by which one may achieve the same reward of doing other more obvious voluntary acts of worship.  The Prophet, may the mercy and blessings of God be upon him, stated:

"Through his manners and good conduct, the believer can attain the status of a person who frequently fasts and prays at night." (Abu Dawud)

Rather, the Prophet even stated it to be one of the best forms of worship, second to none but the obligatory mandates of Islam:

"On the Day of Resurrection, nothing will be heavier in the scale (of good deeds) of the believer than good conduct.  God hates the one who swears and hurls obscenities." (Abu Dawud, Al-Tirmidhi)

Through maintaining good conduct, one becomes one of the beloved servants of God.  The Prophet said:

"The most beloved slaves of God to God are those who have the best manners." (Al-Hakim)

When one realizes the importance of good character and its essentiality in defining righteousness, an aspect which is the goal of Islam, this exhorts Muslims to fulfill this aspect of faith as well, since one can not become "righteous" through mere belief and devotion to God in themselves without good character.

But what is regarded as good character?  We find that the Quran and Sunnah in various texts define it to be any trait that is beneficial to humans, both to oneself as well as to others, at the same time not being generally or specifically prohibited by Islam.  For example, God says:

"Those who suppress their anger, and forgive other people – assuredly, God loves those who do good." (Quran 3:134)

Righteousness is dealing fairly, justly and politely with one’s family.  The Prophet said:

"The believers with the most perfect faith are those with the most perfect conduct and manners.  And the best ones amongst you are those who are best to their families." (Al-Tirmidhi)

Truthfulness is an essential aspect of good character which leads to Paradise.  The Prophet said:

"Indeed truthfulness is righteousness, and indeed righteousness leads to Paradise." (Saheeh Muslim)

These are but a few examples of the numerous texts which define and exhort Muslims to excel in their character and manner.  Although righteousness is those deeds which are naturally pleasing to the conscience of humans, religion plays a vital role in defining what it is.  For example, anything of which its harm is greater than its good cannot be defined as righteousness, even if it may be otherwise regarded as goodness and righteousness.  The Prophet said:

"It is not righteousness that you fast during travel." (Saheeh Al-Bukhari)

Although fasting is one of the most meritorious of deeds, here it is not considered righteousness due to the harm it may incur to the individual and his comrades during a journey.  Also, to steal from the rich in order to give to the poor may not be regarded as righteousness, as stealing has been specifically prohibited in the religion.

At the same time, a deed which may sometimes be seen as harsh may also be considered good character at times, such as striking a child at a certain age as a means of education.  The Prophet said:

"Command your children to pray when they are seven, and strike them [if they do not] when they are ten…" (Abu Dawud)

For this reason, we look to divine guidance in order to define for us good manners and character, exemplified by the Prophet, as God said:

"Surely, you (O Muhammad) are upon a high standard of moral character." (Quran 68:4)

God also said:

"Indeed in the Messenger of God you have a beautiful example of conduct to follow…" (Quran 33:21)

Aisha, the wife of the noble Prophet, was asked about his character.  She replied:

"His character was that of the Quran." (Saheeh Muslim, Abu Dawud) Righteousness is Good Character

Virtues of Ramadhan

It is related by Abu Hurairah (RAA) that the Apostle of God (sallallaho alaihi wa sallam) said “When the month of Ramadhan comes, the Gates of Heaven are thrown open and the Gates of Hell are shut, and the devils are put behind bars” In another report, the “Gates of Mercy” are mentioned in place of the “Gates of Heaven”. [Bukhari and Muslim]

Commentary – Commenting of this Tradition, Shah Wali-ullah remarks that as the devout bondsmen apply themselves to worship and good-doings during the month of Ramadhan and spend their days in God- remembrance and recitation of the Qur’an while Fasting, and a major part of their nights in Taraweeh and Tahajjud, supplication and repentance, under the influence of their high spirituality and devotional exertions the hearts of the common Muslims, too become more inclined towards prayer and piety and they, on the whole succeed in abstaining from good many sins. Owing to the generation of the atmosphere worship and virtue in the Islamic circles, people who are not wholly disregardful of transcendental truths develop a fondness for things that are pleasing to God and an aversion for acts that are repugnant to Him. moreover, in this blessed month the recompense on even smaller acts of moral goodness is made much greater by God than on other days. In consequence of all this, the gates of Paradise are opened and of Hell are closed for such people and the devils are not left free to tempt and mislead them.

It would be clear that all the three things – the throwing open of the gates of Heaven, the shutting up of the gates of Hell and the binding of the devils in chains – are in respect only of the bondsmen who feel disposed towards good-doing in the month of Ramadhan, and out of the keenness to partake of its blessings engage themselves enthusiastically in worship and other religious duties. As for the Apostates, the negligent and the heedless who care little for Divine injunctions and produce no change in their daily lives at the advent of Ramadhan, these tidings do not apply to them,. When they have opted out, of their own accord, for the path of error and omission and taken willingly to follow Satan and doing his bidding there is nothing for them except disappointment with God as well.

It is related by Abu Hurairah that the Apostle of Allah (sallallaho alaihi wa sallam) said : “When the first night of the month of Ramadhan (comes), the devil’s and defiant Jinn are bound in chains and all the Gates of Hell are closed and non of them remains open and all the Gates of Heaven are thrown open and none of them remains closed and the heavenly herald announces, “O seeker of goodness and virtue! come forward; and O lover of wickedness and evil-doing! Halt, and do not come forward” and a large number of (sinning) bondsmen are released from Hell at the command of God (i.e., decision of forgiveness and deliverance is taken for them), and all this takes place on every night of Ramadhan.” [Tirmizi and Ibn-i-Maja]

Abdullah Bin Abbas narrates that the Apostle of God (sallallaho alaihi wa sallam) was superior to all men in generosity and the doing of good to the people in general, but in the month of Ramadhan his benevolence knew no bounds. In Ramadhan, Gabriel came to him every night and the Prophet (sallahu alaihi wa sallam) recited the Qur’an to him. During Ramadhan the Prophet (sallaho alaihi wa sallam) appeared to be faster than the wind in generosity and benevolence. [Bukhari and Muslim]

Making the Best in Ramadan

The Holy month of Ramadan is a great opportunity for all believers to reestablish their relationship with Almighty Allah . During this month, Allah opens the doors of guidance, mercy, and forgiveness and showers His blessings on mankind. Blessed are those who avail this opportunity and work hard to obtain the pleasure of Allah .

Following are some points to remember that may help us have a better Ramadan:

Sahoor: Rasulullah said, “Allah sends blessings on those who eat Sahoor (meal before Fajr) and the angels pray for them.” (Ibn Habban) We should never miss Sahoor as it is blessed food and a Sunnah of the Prophet .

Salat Al-Taraweeh: Perform twenty raka’ah of Taraweeh every night.

Salat Al-Tahajud: Other than Taraweeh, perform some raka’ah of Tahajud prayer.

Dua: After Tahajud, spend some time making Dua for yourself, your family, the community, and the whole Muslim Ummah. This is extremely needed and very few do it. Every person in the family should engage in Dua and prayers in the darkness of the night and in isolation. Cry before Allah for forgiveness and for all of your needs.

Also wake up your children and teach them how to make Dua to Allah . Teach them how to cry before Allah , for those who do not cry before Allah will have to cry before people like themselves.

Crying and begging to Allah attracts His Mercy. Rasulullah encouraged his followers to cry when making Dua.

Salah in the Masjid: Try your best to perform every Salah in the Masjid with congregation (jama’ah)

Perform the additional following ibadah:

1. Recite Istighfaar 100 times a day (i.e. Astaghfirallah)
2. Send blessing on Rasulullah 100 times a day
3. Tasbeehaat 100 times a day (i.e. Subhanallah Wal-Hamdulillah wala Illaha Illallah Wallahu Akbar)
4. Recite at least one Juz of the Qur’an every day

Avoid all kinds of sins: Rasulullah said, “Many of those who fast get nothing out of it except hunger” (Nasa’ee) Advising his wife, once Rasulullah said, “O Aishah, refrain from even the minor sins because Allah will question you about them also.” (Ibn Majah)

Do not become angry: Avoid all quarrels, fights, and arguments which may lead you to anger.

Use only Halal food bought by Halal earnings. Avoid all doubtful items.
Reduce the amount of:

1. Eating
2. Sleeping
3. Talking

Unfortunately, it is very common in many Masajid to sit and chat after iftaar. This time should be used for Nawafil prayers, recitation of the Holy Qur’an, Tasbeeh, and Dua. Masjid is the House of Allah . It must be given its due respect. Disrespecting the house of Allah is disrespect to Allah .

Raising the voice or talking of worldly matters in the Masjid is forbidden. It is the responsibility of every Muslim to maintain the order, silence, respect, and cleanliness in the Masjid.

May Allah bless and guide all of us.

100 Advices from Qura'n

100 Advices from Qura'n
--------------- -------------
1.Do not mix the truth with falsehood (2:42)
2.Order righteousness to people only after
practicing it yourself(2:44)
3.Do not commit abuse on the earth (2:60)
4.Do not prevent people from mosques (2:114)
(2:114)
5.Do not follow anyone blindly (2:170)
6.Do not break the promise (2:177)
7.Do not engage in bribery (2:188)
8.Fight only with those who fight you (2:190)
9.Keep the etiquettes of war (2:191)
10.Protect orphans (2:220)
11.Do not have sexual intercourse during
menstrual period (2:222)
12.Breast feed your children for two complete
years (2:233)
13.Choose rulers by their merit (2:247)
14.No compulsion in religion (2:256)
15.Do not invalidate charity with reminders (2:264)
16.Help those in need by finding them (2:273)
17.Don’t consume interest (2:275)
18.Grant more time to repay if the debtor is in
hard time (2:280)
19.Write down the debt (2:282)
20.Keep the trust (2:283)
21.Do not spy and backbite (2:283)
22.Believe in all prophets (2:285)
23.Do not burden a person beyond his scope
(2:286)
24.Do not become divided (3:103)
25.Restrain Anger (3:134)
26.Do not be rude in speech (3:159)
27.Think deeply about the wonders and creation of
this universe (3:191)
28.Men and Women have equal rewards for their
deeds (3:195)
29.Wealth of the dead should be distributed among
his family members (4:7)
30.Women also have the right for inheritance (4:7)
31.Do not devour the property of orphans (4:10)
32.Do not marry those in your blood relation (4:23)
33.Do not consume one another’s wealth unjustly
(4:29)
34.Family should be lead by men (4:34)
35.Be good to others (4:36)
36.Do not be miserly (4:37)
37.Do not keep envy (4:54)
38.Judge with justice between people (4:58)
39.Do not kill each other (4:92)
40.Do not be an advocate for deceitful (4:105)
41.Standout firmly for justice (4:135)
42.Cooperate in righteousness (5:2)
43.Do not cooperate in sin and aggression (5:2)
44.Dead animals, blood, the flesh of swine are
prohibited (5:3)
45.Be just (5:8)
46.Punish for crimes in an exemplary way (5:38)
47.Strive against sinful and unlawful (5:63)
48.Avoid intoxicants and alcohol (5:90)
49.Do not gamble (5:90)
50.Do not insult others’ deities (6:108)
51.’Having majority’ is not a criterion of truth
(6:116)
52.Don’t reduce weight or measure to cheat
people (6:152)
53.Do not be arrogant (7:13)
54.Eat and Drink, But Be Not Excessive (7:31)
55.Wear good cloths during prayer times (7:31)
56.Forgive others for their mistakes (7:199)
57.Do not turn back in battle (8:15)
58.protect and help those who seek protection
(9:6)
59.Keep Purity (9:108)
60.Never give up hope of Allah’s Mercy (12:87)
61.Allah will forgive to those who have done wrong
out of ignorance (16:119)
62.Invitation to God should be with wisdom and
good instruction (16:125)
63.No one will bear others’ sins (17:15)
64.Be dutiful to parents (17:23)
65.Do not say a word of disrespect to parents
(17:23)
66.Do not spend money extravagantly (17:29)
67.Do not kill your children for fear of poverty
(17:31)
68.Do not approach unlawful sexual intercourse
(17:32)
69.Do not pursue that of which you have no
knowledge (17:36)
70.Speak to people mildly (20:44)
71.Keep aloof from what is vain (23:3)
72.Do not enter others’ house without seeking
permission (24:27)
73.Allah will provide security for those who believe
only in Allah (24:55)
74.Do not enter parents’ private room without
asking permission (24:58)
75.Walk on earth in humility (25:63)
76.Do not neglect your portion of this world
(28:77)
77.Invoke not any other god along with Allah
(28:88)
78.Do not engage in homosexuality (29:29)
79.Enjoin right, forbid wrong (31:17)
80.Do not walk in insolence through the earth
(31:18)
81.Lower your voice (31:19)
82.Women should not display their finery (33:33)
83.Allah forgives all sins (39:53)
84.Do not be despair of the mercy of Allah (39:53)
85.Repel evil by good (41:34)
86.Decide on affairs by consultation (42:38)
87.Try for settlement between people (49:9)
88.Do not ridicule others (49:11)
89.Avoid suspicion (49:12)
90.Do not spy or backbite (49:12)
91.Most noble of you is the most righteous (49:13)
92.Honor guests (51:26)
93.Spent wealth in charity (57:7)
94.No Monasticism in religion (57:27)
95.Those who have knowledge will be given a
higher degree by Allah (58:11)
96.Treat non-Muslims in a kind and fair manner
(60:8)
97.Save yourself from covetousness (64:16)
98.Seek forgiveness of Allah. He is Forgiving and
Merciful (73:20)
99.Do not repel one who asks (93:10)
100.Encourage feeding poor (107:3)

The Concept of God in Islam

The first part of the Muslim confession of faith (the Shahada) is the basis for the concept of God in Islam.The Muslim bears witness that: "There is no god but God". or "no divinity but the (one) Divinity". The revealed Scripture of Islam, the Qur'an, is like a vast commentary on this simple statement, drawing from it all its implications for human life and thought.

This conception of the Deity is strictly monotheistic and unitarian. God alone has absolute being, totally independent and totally self-sufficient. Whatever exists or ever could exist does so by His will. He has no "partner" either in creating the universe or in maintaining it in existence. He is not only the "First Cause" hut also ultimately, the only cause, and He is Himself uncaused. The Qur'an tells us: "Say: He is Allah. One, the utterly Self-sufficient: He begets not neither is He begotten, and there is nothing that is like unto Him". It tells us also that: "When He wills a thing to be. He but says unto it - Be!; and it is".

A further implication of the first part of the Shahada is that there can be no power, force or agency in the heavens or on earth which is independent of God.Everything that exists -and everything that happens-is subject to His control; there is nothing that can compete with Him or that escapes His grasp, nothing that does not bear witness to His creative power and majesty. "The
seven heavens and the earth and all that is therein praise Him", says the Qur'an.

"And there is not a tiling that does not hymn His praise, though you understand not their praise".
In the Islamic view, it is impossible for the human mind to form an adequate conception of God as He is in His eternal and absolute being. The creature cannot comprehend the Creator. According to the Qur'an, "No (human) vision encompasseth Him, yet He encompasseth (all) vision".

But Islam does not demand blind belief. The Qur'an tells us a great deal about the nature of the Divine, and it describes God by a number of terms-called "The most beautiful Names" - which help us to understand Him. The Qur'an tells us: "Allah, there is no god but He, the Living, (the eternally Self-subsistent. Slumber overtakes Him not, nor sleep. To Him belong all that is in the heavens and all that is upon earth. Who is there than (can) intercede with Him except by His leave? He knows what is before them and what is behind them, and they comprehend naught of His knowledge save what He pleases. His Throne extends over the heavens and the earth, and He is not wearied by preserving them; and He is the Most High, the Immense".

He is Al-Ahad. "the One", absolute unity. This is in sharp contrast to the Christian conception of the Trinity. The One cannot be divided, nor can it be diminished or "humanised" by incarnation in any created form. God does not become His own creature, in fact He does not "become" anything: because He is the God.

The Qur'an describes Him also as Al-Ala. "the Most High", totally transcendent in relation to His own creations and therefore infinitely beyond all that we might attempt to associate with Him. He is Al-Aziz. "the Almighty", and Al-Jabbar", for there
is no one and nothing that could possibly resist His power,which governs and regulates all existence in accordance with a predetermined measure. It follows that there is no earthly power that is not derived from Him, no strength nor any virtue that is not loaned to us by Him: and no one can help us except by His will, nor can anyone harm us unless He permits them to do so (in which case this harm is a trial to be horne with patience).

He is called Al-Haqq, "the Truth" (or "the Reality"),and to deny Him is to be far distant from truth at every level of experience. The Arabic word Al-kafirun, and this word suggests a deliberate act of "covering", in other
words, those who deny Him whose name is "the Truth" have "covered" their own understanding with an opaque
covering so as not to see what is ultimately self-evident. In so doing they have shut out the light, for another of His
names is Al-Nur. "Light". These are they whom the Qur'an describes as the "blind", for "Allah is the Light of
the heavens and the earth". In Islam everything is derived from the divine nature and therefore from the "names" by
which God has made Himself known, and it He were not "Light" there could be no light any where, whether

Learn from History

வரலாறு புகட்டும் பாடம்
**********************

உலக ஆசையில் மூழ்கி கிடக்கும் முஸ்லிம் சமூகம் பணத்திற்க்காகவும், புகழுக்காகவும், அந்தஸ்திற்காகவும் அழைந்துதிரிகின்றது. உயிர் மேல் கொண்ட பயமும், உலகத்தின் மேல் கொண்ட பற்றும் அவர்களது கொள்கையை கொன்று கொண்டிருக்கிறது. ஆனால் இதே கொள்கையில் குர் ஆனாலும், நபிகளின் வாழ்க்கை வரலாற்றின் படிப்பினைகளாலும் பின்னி பிணைந்த ஒரு சமூகம் வாழ்ந்தது.

உடலும், உயிறும் – நீதிக்கும், சத்தியத்திற்கும் என்று உறுதியாய் முழங்கிய கூட்டம் அது. அந்த காலகட்டத்தில் வாழ்ந்த ஒவ்வொரு தோழர்களின் வாழ்க்கையிலும் படிப்பினைகள் பல பொதிந்து கிடக்கின்றன. அவர்களில் ஒருவர் தான் அப்துல்லாஹ் இப்னு ஹுதாபா (ரலி). மிக சாதரமான மனிதர். ஆனால் இஸ்லாத்தின் பால் உறுதி மிக்கவர். நபிகளாரின் நேசத்திற்கு உரியவர்.

உமர் (ரலி) கலீபாவாக இருந்த போது ரோம பேரரசின் பைஸாந்திய படையுடன் போர் நடந்த காலகட்டம் அது. அதில் அப்துல்லாஹ் இப்னு ஹுதாபாவும் கலந்து கொண்டிருந்தார். ரோம பேரரசின் ஒவ்வொரு பகுதியாக முஸ்லிம்களின் கட்டுக்குள் வந்து கொண்டிருந்தது. காரணம் முஸ்லிம்கள் அல்லாஹ்வின் மீதும் அவனது ரஸூலின் மீதும் அவனுடைய மார்க்கத்தின் மீதும் கொண்ட அன்பும் உறுதியும் அவர்களை களத்தில் நிலைத்து நிற்க வைத்தது. அதற்கு கிடைத்த பரிசு ரோம பேரரசு பின் வாங்கி கொண்டிருந்தது.

ரோம பேரரசனுக்கோ ஆச்சரியம். ஆனால் அவனால் அதை பொறுத்துக் கொள்ள முடியவில்லை. பாலைவனத்திலிருந்து கிளம்பி வந்த கூட்டத்தின் வீரம், தீவிர இறை நம்பிக்கை தம்முடைய இறை தூதருக்காக அவர்கள் செய்யும் தியாகம் இவற்றை அறிய பேராவல் கொண்டிருந்தான் அவன்.

யார் தான் அவர்கள்? அவர்களுக்கு அப்படி என்ன கொம்பு முளைத்திருக்கிறது? அதனை நான் பார்க்க வேண்டும். போரில் கைதிகளாக சிறைபிடிக்கப்படும் முஸ்லிம் படையினரை கொலை செய்யாதீர்கள் அவர்களை என்னிடம் அழைத்து வாருங்கள் என்று கர்ஜித்தான்.

அதனடிப்படையில் போரில் கைதிகளாக சிக்கிய ஒரு கூட்டம் ரோம பேரரசினிடம் அழைத்து செல்லப்பட்டது. அந்த கைதிகளில் அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) யும் ஒருவர். அப்பொழுது அவர்களை பற்றி அறிமுகம் செய்து வைத்தான் படைவீரன் ஒருவன். இவர் தான் அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி). மக்காவில் இஸ்லாத்தில் இணைந்த மூத்தவர்களில் இவரும் ஒருவர், முஹம்மது நபியின் முக்கியமான தோழர்களில் ஒருவர் ஆவார் என்றான்.

நீண்ட நேரம் அவரை உற்று பார்த்த மன்னனுக்கு எந்த சிறப்பம்சமும் தென்படவில்லை. காரணம் நீண்ட தாடி, புழுதிபடிந்த ஆடை, கிரீடங்களோ அலங்காரமோ இல்லாத துணியிலான தலைப்பாகை.

நீர் பார்ப்பதற்கு மிக எளிமையாக தோற்றமளிக்கிறீர், மதிக்கதக்கவராய் இருக்கிறீர் ஆதலால் நான் உனக்கு விடுதலை அளிக்கிறேன் ஆனால் ஒரு விஷயம் என்றான்.

என்ன அது?

நீர் கிறிஸ்துவ மதத்தை ஏற்றுக் கொண்டால் நான் உன்னை விடுதலை செய்கிறேன், உமக்கு போதுமான அளவு கவனிப்பும் என்னிடம் உண்டு என்றான்.

அவன் கூறி முடித்த வினாடிகள் நகரவில்லை உரக்க திடமான பதில் வந்தது எதிர்புறத்திலிருந்து ” நீ அளிக்கும் சலுகையை விட மரணம் எனக்கு ஆயிரம் மடங்கு உவப்பானது”. அதிர்ந்து போனான் மன்னன். ஆசை வார்த்தைகளை அள்ளி வீசினான், எனது மகளை உனக்கு திருமண முடித்து வைக்கிறேன் எனது ஆட்சி அதிகாரத்தில் பெரும் பங்கு உனக்கு உண்டு என்றான்.

இவ்வுலக மதிப்பீட்டில் மிகப்பெரும் வாழ்வும், சலுகையும் அது. அன்றும், இன்றும், என்றும் மனிதர்கள் ஆசைப்பட்டு, வாயைபிழந்து ஓடுவதெல்லாம், பணத்திற்காகவும், பதவிக்காகவும் தானே. அதுவும் ரோம பேரரசின் மன்னன் அழைத்து நேரடியாக தன் பெண்னையும், பொன்னையும் கொடுத்து பதவியை அளிக்கிறேன் என்று கூறியது, அண்டை நாட்டு மன்னனுக்கோ அல்லது பதவி, பணம், அந்தஸ்தில் உயர்ந்தோங்கி நின்றவருக்கோ அல்ல. பாலைவனத்திலிருந்து வந்த ஒரு போர் கைதி, நிராயுதபானியாய் நிற்கும் ஓர் அடிமை.

“எங்கிருந்து வந்தது இத்தகைய சிறப்பும் அங்கிகாரமும் அந்த சாதாரண மனிதருக்கு ?

“இஸ்லாம்” ! ! அதில் எத்தகைய சமரசமும் செய்து கொள்ளாத திடமான உறுதி.

ஆனால் இப்பொழுது அந்த இஸ்லாம் விலை பேசப்பட்டிருந்ததை உண்ர்ந்திருந்தார் அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி). உறுதியான நெஞ்சுடன் உரக்க முழங்கினார், “உன்னிடமுள்ள செல்வங்கள் அனைத்தையும், அதனுடன் அரபிகளிடமுள்ள செல்வங்கள் அனைத்தையும் சேர்த்து மூட்டை கட்டி என்னிடம் கொட்டினாலும் சரியே! அதற்க்காகவெல்லாம் ஒரு நொடி கூட முஹம்மது கற்றுத்தந்த மார்க்கத்திலிருந்து மாரமாட்டேன்” என்றார்.

இந்த நிலையில் இன்று வாழும் முஸ்லிம்களின் நிலை-தன்னுடைய வேலைக்காக, பணத்திற்காக, சுகபோகமான வாழ்க்கைக்காக மார்க்கத்திலிருந்து விலகி வாழத்தயார். தாடி வைப்பது இஸ்லாத்தின் அடிப்படை என்று தெரிந்தும் தனது ஆடம்பர வேலைக்காக மலுங்க வளிப்பதற்குதயார்.

வரதட்சனை ஹராம் என்று தெரிந்தும் தன் பெற்றோர்கள் வற்புறுத்துகின்றனர், குடும்பத்தில் பிரச்சனை வரும் என்று கூறி இஸ்லாத்தை விலை பேசுவதற்குதயார்.

சத்தியத்தை சொல்லி நன்மையை ஏவி தீமையை தடுப்புதான் இறைகட்டளை என்று உணர்ந்த பின்னும் தனக்கு வரும் சிறு சிறு பிரச்சனைகளுக்கு அஞ்சி இஸ்லாத்தை நடைமுறைபடுத்தாமலிருக்க தயார்.

சின்ன சின்ன அன்றாட இன்பத்திற்காக இஸ்லாத்தை தியாகம் செய்யும் நம்மவர்களின் மத்தியில் அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) வின் வாழ்க்கையில் நமெக்கெல்லாம் படிப்பினைகள் பல கொட்டி கிடக்கின்றன.

இப்பொழுது அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) யின் வார்த்தையை கேட்ட மன்னன், கோபத்தில் கொக்கரித்தான், கொலை செய்ய உத்தரவிட்டான்.

எவ்வாறு ?

சாதாரணமாக அல்ல கொடூரமாக சித்ரவதை செய்து கொலை செய்ய உத்தரவிட்டான். அப்துல்லாஹ்வின் கைகளிலும், கால்களிலும் அம்புகள் எய்யப்பட்டன.

குருதி குப்பளித்து குபுக், குபுக் என வெளியேறிக் கொண்டிருந்தது. மீண்டும் அவரிடம் சலுகை பேசினான், ஆசை காட்டினான். கிறிஸ்துவத்தை ஏற்றுக்கொள்கிறாயா? என்றான். உறுதி கொலையாமல் உறக்க மறுத்தார் உன்னதர்.

எதற்கும் மசியாத இவருக்கு இந்த தண்டனை போதாது என்று யோசித்து கட்டளையிட்டான். எண்ணையை கொதிக்க வைத்து அதில் இவரை தூக்கி போட்டு பொசுக்குவதற்கு முடிவெடுத்தான்.

தீ மூட்டப்பட்டது, திகுதிகுவென கொழுந்துவிட்டு எரிந்த தீயில் எண்ணெய் கொதிக்க ஆரம்பித்து. மன்னன் கைதிகளில் இருவரை அழைத்துவர சொன்னான். அழைத்துவரப்பட்ட நபர் கொதிக்கும் எண்ணெயில் போடப்பட்ட மறு வினாடி அவர் அலறுவதற்கு கூட நேரமில்லை கருகி பொசுங்கி போனார்கள். காரணம் அந்த அளவிற்கு கொதித்திருந்தது எண்ணெய். அவர்கள் தோல்கள் கருகி எலும்பு மட்டுமே தெரிந்தது.

இந்த கோர சம்பவத்தை பார்த்து கொண்டிருந்த அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) யிடம் கேட்டான் மன்னன். இது உனக்கு கடைசி சந்தர்ப்பம் என்ன சொல்கிறாய் என்றான். முன்னதாக இருந்தை விட உறுதியாய் பதில் வந்தது “முடியாது” என்று.

எண்ணெய் கொதிப்பதை போன்று கொதித்து போன மன்னன் ” இழுத்துச் செல்லுங்கள் இவரை கொப்பரையில் தள்ளுங்கள்” என்று அலறினான்.

சேவகர்கள் அவரை எண்ணெய் கொப்பரையை நோக்கி அழைத்து செல்ல, எண்ணெயை நெருங்க, நெருங்க அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) யின் கண்களில் இருந்து கண்ணீர் கசிய ஆரம்பித்தது.

இதனை எதிப்பார்த்திராத அந்த சேவகர்கள் இச்செய்தியை மன்னனிடம் தெரிவித்தார்கள் மழிச்சியுற்றான் மன்னன். ஆஹா! மரண பயம் வந்துவிட்டது அவருக்கு அழைத்து வாருங்கள் என்னிடம் என்றான். இப்பொழுது சொல் இஸ்லாத்தை விட்டு விடுகிறாய் அல்லவா?

“நிச்சயமாக இல்லை”

நீர் நாசமாய்ப் போக! பிறகு எதற்கு அழுதீர் ?

அவர் உரைத்த பதிலில் அப்படியே அதிர்ந்து போனான் அந்த பைஸாந்திய சக்கரவர்த்தி.

“என் கவலைக்கும் பயத்திற்க்கும் உன் மரணம் பயம் அல்ல காரணம். அல்லாஹ்வின் அன்பை பெறுவதற்கு அவனுடைய பாதையில் தியாகம் புரிவதற்கு என்னிடம் இருப்பதோ ஒரே உயிர். அதற்கு பதிலாய் என் தலையில் இருக்கும் உரோமங்கல் அளவிற்கு உயிர்கள் பல இருந்தால் அவை அத்தனையும் ஒன்றன் பின் ஒன்றாய் மகிழ்ச்சி பொங்க இந்த கொப்பரையில் கொட்டித் தீர்க்கலாமே என்று எண்ணிப் பார்த்தேன் ! !

கைசேதம் கண்ணீராகி விட்டது!!!.

கொதிக்கும் கொப்பரை, எலும்பாய் மிதக்கும் சக முஸ்லிம், கூடி இருக்கும் எதிரிப்படை என்று எதற்கும் அஞ்சாமல் உயிர் ஒன்று தான் இருக்கிறது இறைவன் பாதையில் அர்பனிக்க என்று கவலைப்பட்டு அவர்கள் பேசிய ஒவ்வொரு வார்த்தையும் சத்தியம்.

சமரசத்தின் நிழல் கூட விழாமல் அவர் கூறிய பதில்கள் இஸ்லாத்தின் எதிரிகள் மத்தியில் அச்சத்தையும், அவர்களது ஈமானிய பலத்தையும் நிலை நிறுத்தியது.

இதனை கேட்ட மன்னன் திகைத்து போனான். என்ன செய்வதென்று அறியாது தன் நெற்றியில் முத்தமிடுமாறு அன்பு கட்டளையிட அதனையும் மறுத்து அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) தன்னுடன் கைது செய்யப்பட்ட முஸ்லிகளை விடுவித்தால் தான் முத்த மிடுவதாக கூற அவ்வாறே ஆகட்டும் என் கட்டளையிட்டான்.

வெற்றிகரமாய் மதினா திரும்பிய அனைவரும் கலீஃபா உமரிடம் (ரழி) யிடம் நடந்ததை கூற விடுதலை ஆகி வந்தவர்களை பார்த்து பெருமிதம் பொங்க.” ஒவ்வொரு முஸ்லிமும் அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) யின் நெற்றியை முத்தமிட கடமை பட்டிருக்கிறார்கள்”, அதில் நான் முந்திக் கொள்கிறேன் என்றார்கள் ! ! என்று வரலாறு அவர்களது தியாகத்தை பறைசாற்றுகிறது.

உலகத்தின் மீதுள்ள ஆசையும், மரணத்தின் மீதுள்ள பயமும் முஸ்லிம்களிடம் இருக்க கூடாத பண்பு என்பது அப்துல்லாஹ் இப்னு ஹுதாபா (ரழி) வாழ்க்கையில் இருந்து நமக்கு கிடைக்கும் பாடம்.

இந்த பாடத்தின் அடிப்படையில் அல்லாஹ்விற்கு மட்டும் அஞ்சி அவன் படைத்தவற்றிற்கு அஞ்சாமல் கொண்ட கொள்கயில் உறுதியாய் இருந்தால் கண்ணியமும், மரியாதையும், பதவியும், அந்தஸ்தும் அகில உலக அதிபதி அல்லாஹ்விடம் நமக்கு நிச்சயம் உண்டு. சிந்திப்போம்……

The Distorted Image of Muslim Women

By Sister Naasira bint Ellison, a convert to Islam
Hudaa, Jamaica, New York

Since the height of the feminist movement in the late 70's there has been a magnifying glass placed over the status of Muslim women. Unfortunately, the magnifying glass that has been used is an unusual one. Unusual in the sense that it is very selective about which items it will magnify; other items it will distort to such a degree that they will no longer look familiar. I remember once reading in an "in depth" article about the lives of Muslim women. This article "explained" that at any time a man can divorce his wife by simply stating "I divorce you, I divorce you, I divorce you". This article can lead anyone ignorant of the Islamic ruling regarding divorce to believe that in less than five seconds the woman is left with no husband and is left to care for herself (and possibly children) by any means necessary. The question that immediately popped up in my mind was, "Did the author innocently write that out of sincere ignorance or was it another of the many attempts to degrade the religion of Islam and its followers (muslims)?" It may be my own paranoia, but I tend to believe it was the latter of the two.

The truth of the matter is that Islam has the most humane and most just system of divorce that exists. Firstly, many options are taken and tried before coming to the decision of the divorce. If the man and woman decide that they can no longer live together successfully as a husband and wife, the husband (in most cases, not always) pronounces the divorce by saying "I divorce you". At this point the waiting period begins. The waiting period lasts for three menstrual cycles to assure the woman is not pregnant. This period allows the couple time to think about what they are doing and if this is what they really want to do. There are no lawyers involved to antagonise an already delicate situation.

In the case that it is realised, that the woman is pregnant, the waiting period lasts the entire time she is pregnant. During the waiting period (whether the woman is pregnant or not) the man is obligated to provide food, clothing and shelter to the woman as he did before the divorce pronouncement. If the couple carries the divorce through to the birth of the child and the woman suckles the baby, the man is obligated to feed and clothe both his ex-wife for the time the woman suckles (the maximum being two years). After this weaning, the child will be provided for by the father until he/she is no longer in need of support.

It is quite ironic that in such an "advanced society" as America, there are divorce cases in which women are being forced to pay alimony to their ex-husbands. Can this and many other things we know about the American system of divorce compare to the Islamic system of divorce?

I have also read stories wherein it is stated that women are forced to marry men without their consent. This in no way resembles the marriage system in Islam. In Islaam the woman marries the man of her choice. She may even marry someone that her mother and/or father objects to. The point is that it is the woman who makes the final decision as to whom she will marry. Once the man and the woman decide that they are interested in one another for marriage, a dowry is decided upon. A dowry is not a brides price but, it is a gift from the groom to the bride. They agree upon a gift that is affordable by the groom. In the time of the Prophet (sas), often things such as livestock and money were given. This is a wise decision in the event that a woman becomes divorced or widowed, she has some financial security to fall back on even if it is for a limited amount of time. Once the man and woman are married, the man is required to clothe, feed, shelter and educate her (or allow her to be educated) in the same manner as he does himself.

The last distorted image that I will cover is that of the Muslim women's dress. The western influenced media portrays our dress to be outdated and oppressive. Needless to say however, I differ with these adjectives. Our dress code does not hinder us from doing anything productive in our lives. Muslim women maintain a variety of jobs, non of which are devalued nor hampered due to their dress code. And as for the timing of muslims women's dress during these contemporary times, it seems most appropriate due to decreasing morals in the world today.

For those who say that Islamic dress is outdated, they speak from great ignorance. The decreasing morality and trials of this time makes Hijaab even more in need. More than ever before sex crimes are rampant. Although this society tells women they can wear what they want to wear, anytime a rape occurs the woman is the one put on trial an one of the first questions is, "What were you wearing?" This concept seems as though it is a set up directed against the so called contemporary woman. Also there is a direct correlation between the respect a man has for a woman and the amount of her body her body she displays flauntingly.

In conclusion, I hope this article helped to clear up some distorted/misunderstood aspects of Islam and women. Women in Islam are respected and held in high regard. We will never find success and/or solutions to our problems until we realise that Allaah knows best and that this disbelieving society will ruin itself.
Source:  The True Religion

Qualities of Aisha and her Role in Islam

In any discussion on the age of Aisha (ra: may Allah be pleased with her) at the time of her marriage with the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him), it is of the greatest relevance to note the pivotal role she played as a teacher, exponent and interpreter of the religion of Islam. Aisha was an exceptionally intelligent and astute woman, a young prodigy, and this was the main reason why she was got married to the Holy Prophet, as is clearly proved by events after the Holy Prophet’s life. She entered his household, shortly after his emigration to Madina, just at the time when the teachings of Islam in all fields of life for the Muslim community were starting to be revealed to the Holy Prophet and demonstrated by him by his example and practice. An intellectually gifted person was required who would have daily contact with the Holy Prophet at the closest and most personal level, so as to absorb the teachings that he was giving on all aspects of life by his words and actions. Such a person would need to possess the following qualities:

an excellent, precise memory to retain a vast amount of detail accurately,

the understanding to grasp the significance and the principles of the teachings,

powers of reasoning, criticism and deduction to resolve problems on the basis of those teachings,

the skills to convey knowledge to a wide range of audience,

and, finally, have the prospect of living for a considerable period of time after the death of the Holy Prophet in order to spread his message to distant generations.

That Aisha possessed all these qualities and carried out this mission is an absolutely positive and undeniable, historical fact. After the Holy Prophet’s death, she acted as a teacher and interpreter of Islam, providing guidance to even the greatest of the male Companions of the Holy Prophet Muhammad. They made a special point of going to her to gain knowledge and seek her opinion. A vast number of sayings and actions of the Holy Prophet are reported from her in books of Hadith. She not only quoted his sayings and reported her observations of events, but interpreted them to provide solutions to questions. Whenever necessary, she corrected the views of the greatest of the Companions of the Holy Prophet. She made rulings and judgments on which Islamic law is based.

The following are two examples of what the Holy Prophet’s male Companions said about her:

“Abu Musa said: Whenever there was any hadith that was difficult [to understand] for us, the Companions of the Messenger of Allah, and we asked Aisha we always found that she had knowledge about that hadith.”

“Musa ibn Talha said: I never saw anyone more eloquent than Aisha.”

In the famous compilation of the lives of saints in Islam, Tadhkirat-ul-Auliya, the author Farid-ud-Din Attar, who lived eight centuries ago, introduces the life of the early female saint Rabia of Basra as follows:

“If anyone says, ‘Why have you included Rabia in the rank of men?’, my answer is that the Prophet himself said, ‘God does not regard your outward forms’. … Moreover, if it is proper to derive two-thirds of our religion from Aisha, surely it is permissible to take religious instruction from a handmaid of Aisha.”

It is thus recognised, from the earliest times in Islam, that some two-thirds of Islamic Sharia is based on reports and interpretations that have come from Aisha.

In view of these exceptional qualities of Aisha and the towering role played by her in the transmission of the teachings of Islam, it is simply preposterous and outrageous to suggest that she was the victim of some form of child and marital abuse. We ask in particular the Christian and Jewish critics of Islam, who are reviling the Holy Prophet Muhammad on the basis of his marriage with Aisha, whether they can point out any example of a woman in their religions who played a role like that of Aisha in learning the religion from its founder and becoming the teacher and instructor of all his followers, including men, after his death.

Age of Aisha at time of marriage with Holy Prophet Muhammad

It is believed on the authority of some Hadith reports that the marriage ceremony (known as nikah, amounting to betrothal) of Aisha with the Holy Prophet Muhammad took place when she was six years of age, and that she joined the Holy Prophet as his wife three years later at the age of nine. We quote below from two such reports in Bukhari.

“It is reported from Aisha that she said: The Prophet entered into marriage with me when I was a girl of six … and at the time [of joining his household] I was a girl of nine years of age.”

“Khadija died three years before the Prophet departed to Medina. He stayed [alone] for two years or so. He married Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.”

As to the authenticity of these reports, it may be noted that the compilers of the books of Hadith did not apply the same stringent tests when accepting reports relating to historical matters as they did before accepting reports relating to the practical teachings and laws of Islam. The reason is that the former type of report was regarded as merely of academic interest while the latter type of report had a direct bearing on the practical duties of a Muslim and on what was allowed to them and what was prohibited. Thus the occurrence of reports such as the above about the marriage of Aisha in books of Hadith, even in Bukhari, is not necessarily a proof of their credibility.

Determination of the true age of Aisha

It appears that Maulana Muhammad Ali was the first Islamic scholar directly to challenge the notion that Aisha was aged six and nine, respectively, at the time of her nikah and consummation of marriage. This he did in, at least, the following writings: his English booklet Prophet of Islam, his larger English book Muhammad, the Prophet, and in the footnotes in his voluminous Urdu translation and commentary of Sahih Bukhari entitled Fadl-ul-Bari, these three writings being published in the 1920s and 1930s. In the booklet Prophet of Islam, which was later incorporated in 1948 as the first chapter of his book Living Thoughts of the Prophet Muhammad, he writes in a lengthy footnote as follows:

“A great misconception prevails as to the age at which Aisha was taken in marriage by the Prophet. Ibn Sa‘d has stated in the Tabaqat that when Abu Bakr [father of Aisha] was approached on behalf of the Holy Prophet, he replied that the girl had already been betrothed to Jubair, and that he would have to settle the matter first with him. This shows that Aisha must have been approaching majority at the time. Again, the Isaba, speaking of the Prophet’s daughter Fatima, says that she was born five years before the Call and was about five years older than Aisha. This shows that Aisha must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be. This is further borne out by the fact that Aisha herself is reported to have stated that when the chapter [of the Holy Quran] entitled The Moon, the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. All these considerations point to but one conclusion, viz., that Aisha could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal. And there is one report in the Tabaqat that Aisha was nine years of age at the time of nikah. Again it is a fact admitted on all hands that the nikah of Aisha took place in the tenth year of the Call in the month of Shawwal, while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijra in the same month, which shows that full five years had elapsed between the nikah and the consummation. Hence there is not the least doubt that Aisha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage.” [4] (Bolding is mine.)

To facilitate understanding dates of these events, please note that it was in the tenth year of the Call, i.e. the tenth year after the Holy Prophet Muhammad received his calling from God to his mission of prophethood, that his wife Khadija passed away, and the approach was made to Abu Bakr for the hand of his daughter Aisha. The hijra or emigration of the Holy Prophet to Madina took place three years later, and Aisha came to the household of the Holy Prophet in the second year after hijra. So if Aisha was born in the year of the Call, she would be ten years old at the time of the nikah and fifteen years old at the time of the consummation of the marriage.

Later research

Research subsequent to the time of Maulana Muhammad Ali has shown that she was older than this. An excellent short work presenting such evidence is the Urdu pamphlet Rukhsati kai waqt Sayyida Aisha Siddiqa ki umar (‘The age of Lady Aisha at the time of the start of her married life’) by Abu Tahir Irfani.[4a] Points 1 to 3 below have been brought to light in this pamphlet.

1. The famous classical historian of Islam, Ibn Jarir Tabari, wrote in his ‘History’:

“In the time before Islam, Abu Bakr married two women. The first was Fatila daughter of Abdul Uzza, from whom Abdullah and Asma were born. Then he married Umm Ruman, from whom Abdur Rahman and Aisha were born. These four were born before Islam.”

Being born before Islam means being born before the Call.

2. The compiler of the famous Hadith collection Mishkat al-Masabih, Imam Wali-ud-Din Muhammad ibn Abdullah Al-Khatib, who died 700 years ago, has also written brief biographical notes on the narrators of Hadith reports. He writes under Asma, the older daughter of Abu Bakr:

“She was the sister of Aisha Siddiqa, wife of the Holy Prophet, and was ten years older than her. … In 73 A.H. … Asma died at the age of one hundred years.”

This would make Asma 28 years of age in 1 A.H., the year of the Hijra, thus making Aisha 18 years old in 1 A.H. So Aisha would be 19 years old at the time of the consummation of her marriage, and 14 or 15 years old at the time of her nikah. It would place her year of birth at four or five years before the Call.

3. The same statement is made by the famous classical commentator of the Holy Quran, Ibn Kathir, in his book Al-bidayya wal-nihaya:

“Asma died in 73 A.H. at the age of one hundred years. She was ten years older than her sister Aisha.”

Apart from these three evidences, which are presented in the Urdu pamphlet referred to above, we also note that the birth of Aisha being a little before the Call is consistent with the opening words of a statement by her which is recorded four times in Bukhari. Those words are as follows:

“Ever since I can remember (or understand things) my parents were following the religion of Islam.”

This is tantamount to saying that she was born sometime before her parents accepted Islam but she can only remember them practising Islam. No doubt she and her parents knew well whether she was born before or after they accepted Islam, as their acceptance of Islam was such a landmark event in their life which took place just after the Holy Prophet received his mission from God. If she had been born after they accepted Islam it would make no sense for her to say that she always remembered them as following Islam. Only if she was born before they accepted Islam, would it make sense for her to say that she can only remember them being Muslims, as she was too young to remember things before their conversion. This is consistent with her being born before the Call, and being perhaps four or five years old at the time of the Call, which was also almost the time when her parents accepted Islam.

Two further evidences cited by Maulana Muhammad Ali

In the footnotes of his Urdu translation and commentary of Sahih Bukhari, entitled Fadl-ul-Bari, Maulana Muhammad Ali had pointed out reports of two events which show that Aisha could not have been born later than the year of the Call. These are as follows.

1. The above mentioned statement by Aisha in Bukhari, about her earliest memory of her parents being that they were followers of Islam, begins with the following words in its version in Bukhari’s Kitab-ul-Kafalat. We quote this from the English translation of Bukhari by M. Muhsin Khan:

“Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah’s Apostle visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant.”

Commenting on this report, Maulana Muhammad Ali writes:

“This report sheds some light on the question of the age of Aisha. … The mention of the persecution of Muslims along with the emigration to Ethiopia clearly shows that this refers to the fifth or the sixth year of the Call. … At that time Aisha was of an age to discern things, and so her birth could not have been later than the first year of the Call.”

Again, this would make her more than fourteen at the time of the consummation of her marriage.

2. There is a report in Sahih Bukhari as follows:

“On the day (of the battle) of Uhud when (some) people retreated and left the Prophet, I saw Aisha daughter of Abu Bakr and Umm Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, ‘carrying the water skins on their backs’). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.”

Maulana Muhammad Ali writes in a footnote under this report:

“It should also be noted that Aisha joined the Holy Prophet’s household only one year before the battle of Uhud. According to the common view she would be only ten years of age at this time, which is certainly not a suitable age for the work she did on this occasion. This also shows that she was not so young at this time.”

If, as shown in the previous section above, Aisha was nineteen at the time of the consummation of her marriage, then she would be twenty years old at the time of the battle of Uhud. It may be added that on the earlier occasion of the battle of Badr when some Muslim youths tried, out of eagerness, to go along with the Muslim army to the field of battle, the Holy Prophet Muhammad sent them back on account of their young age (allowing only one such youngster, Umair ibn Abi Waqqas, to accompany his older brother the famous Companion Sa‘d ibn Abi Waqqas). It seems, therefore, highly unlikely that if Aisha was ten years old the Holy Prophet would have allowed her to accompany the army to the field of battle.

We conclude from all the evidence cited above that Aisha (may Allah be pleased with her) was nineteen years old when she joined the Holy Prophet as his wife in the year 2 A.H., the nikah or betrothal having taken place five years previously.

Islamic Virtues

There is no better way to learn about Islam than to read the Holy Qur'an and to observe the practices of a devout Muslim. Unfortunately, the many stereotypes, misconceptions, and misrepresentations prevalent today serve as a great barrier that prevent non-Muslims from understanding the truth about Islam. Lack of access to an English translation of the Qur'an and, moreover, to a knowledgeable Muslim who represents Islam well may also be factors. Therefore, it is a hope that this pamphlet will assist those who desire to know exactly what the Qur'an teaches and how a practicing Muslim is supposed to act.

The Holy Qur'an, the revelation given to Prophet Muhammad almost 1400 years ago, is an instruction book for people of all times and all places as to how one can live their life correctly. It contains therein, among other things, the qualities that one should adopt in order to please the Creator and to obtain true peace on Earth. The ultimate result from a sincere striving towards such qualities would be the fulfillment of the human being's purpose in this life (submission to the One God) and the attainment of the reward in the next life (eternal Paradise!)

This brief work is meant to convey the moral standard by which the conscious Muslim lives his or her life according to. These moral teachings have been extrapolated from the Holy Qur'an, a book which Muslims believe is the final revelation of the Creator to His creation. Muslims use this book as a standard for correct faith and action because they have a firm belief that the Creator knows what is best for His creation. In the Holy Qur'an, God says,

"Verily this Qur'an doth guide to that which is most right" (17:9).

 Muslims believe that only when humanity believes in the One God and sincerely follows the teachings of this divine book, will all the problems of the world then be solved.

Rightousness

"Do no evil nor mischief on the (face of the) earth." (2:60)

"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong." (3:104)

"Do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess." (4:36)

"[God] forbids all indecent deeds, and evil and rebellion: He instructs you, that ye may receive admonition." (16:90)

"Verily the most honored of you in the sight of God is (he who is) the most righteous of you." (49:13)

Generosity

"Give of the good things which ye have (honorably) earned, and of the fruits of the earth which We have produced for you." (2:267)

"If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you ." (2:271)

"By no means shall ye attain righteousness unless ye give (freely) of that which ye love." (3:92)

"Those saved from the covetousness of their own souls, they are the ones that achieve prosperity." (59:9)

"[Do not] expect, in giving, any increase (for thyself)!" (74:6)

Gratitude

"Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship." (2:172)

"Show gratitude to Me and to thy parents: to Me is (thy final) Goal." (31:14)

"[God] liketh not ingratitude from His servants: if ye are grateful, He is pleased with you." (39:7)

Contentment

"In no wise covet those things in which God hath bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: but ask God of His bounty." (4:32)

Humility

"Call on your Lord with humility and in private: for God loveth not those who trespass beyond bounds." (7:55)

"Celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration." (15:98)

"The servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, 'Peace!'" (25:63)

"Exult not, for God loveth not those who exult (in riches)." (28:76)

"Swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for God loveth not any arrogant boaster." (31:18)

Kindness

"God loveth those who are kind." (5:13)

"Be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: 'My Lord! bestow on them Thy Mercy even as they cherished me in childhood.'" (17:23-24)

"We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning." (31:14)

"Treat not the orphan with harshness, nor repulse him who asks." (93:9-10)

Courtesy

"When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. God takes careful account of all things." (4:86)

"Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames." (49:11)

Purity

"Eat of what is on earth, lawful and good; and do not follow the footsteps of the Satan, for he is to you an avowed enemy." (2:168)

"[God] loves those who keep themselves pure and clean." (2:222)

"When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body... God doth not wish to place you in a difficulty, but to make you clean." (5:6)

Good Speech

"Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them." (17:53)

"[The believers] have been guided... to the purest of speeches." (22:24)

"Woe to every (kind of) scandal-monger and backbiter." (104:1)

Respect

"Say to the People of the Book and to those who are unlearned: 'Do ye (also) submit yourselves?' If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message." (3:20)

"Enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly). If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves." (24:27-28)

"Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother?" (49:12)

Wisdom

"Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." (16:125)

Tolerance

"Say: 'O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, lords and patrons other than God.' If then they turn back, say ye: 'Bear witness that we (at least) are Muslims (bowing to God's Will).'" (3:64)

"If it had been thy Lord's Will, they would all have believed, all who are on earth! Wilt thou then compel mankind, against their will, to believe!" (10:99)

Justice

"Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve." (4:135)

"God loveth those who judge in equity." (5:42)

"Take not life, which God hath made sacred, except by way of justice and law." (6:151)

Mercy

"If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew." (2:280)

"We ordained therein for them: 'Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal.' But if any one remits the retaliation by way of charity, it is an act of atonement for himself." (5:45)

"Overlook (any human faults) with gracious forgiveness." (15:85)

"Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!" (41:34)

"(It is) for those who believe and put their trust in their Lord... when they are angry even then forgive." (42:36-37)

"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from God: for (God) loveth not those who do wrong." (42:40)

Dignity

"To those against whom war is made, permission is given (to fight), because they are wronged." (22:39)

"If any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame." (42:41)

Courage

"(It is) for those who believe... when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves." (42:36-39)

Firmness

"How many of the Prophets fought (in God's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God loves those who are firm and steadfast." (3:146)

"Bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs." (31:17)

Frankness

"Fear God, and make your utterance straight forward: That He may make your conduct whole and sound." (33:70-71)

Hope

"Here is a plain statement to men, a guidance and instruction to those who fear God. So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith." (3:138-139)

"What is with you must vanish: what is with God will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions." (16:96)

Patience

"Seek (God's) help with patient perseverance and prayer: It is indeed hard, except to those who are humble, who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him." (2:45-46)

"Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, who say, when afflicted with calamity: 'To God We belong, and to Him is our return'. They are those on whom

(descend) blessings from their Lord, and Mercy." (2:155-157)

"Pray for help from God, and (wait) in patience and constancy: for the earth is God's, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous." (7:128)

Perseverance

"On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns." (2:286)

"Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship partners besides God. But if ye persevere patiently, and guard against evil, then that will be of great resolution." (3:186)

Discipline

"Bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper. And strive in His cause as ye ought to strive, (with sincerity and under discipline)." (22:77-78)

Self - Restraint

"Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint." (2:183)

"[Do not follow] the lust (of thy heart), for it will mislead thee from the Path of God." (38:26)

"For such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires, their abode will be the Garden." (79:40-41)

Balance / Moderation

"Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors." (2:190)

"Commit no excess: for God loveth not those given to excess." (5:87)

"And the servants of (God) Most Gracious are those who... when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)." (25:63-67)

"Seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee." (28:77)

Prudence

"When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing... whether it be small or big; it is juster in the sight of God, more suitable as evidence, and more convenient to prevent doubts among yourselves." (2:282)

"If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done." (49:6)

Unity

"Hold fast, all together, by the Rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God's favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren." (3:103)

Frugality

"Eat not up your property among yourselves in vanities." (4:29)

"Waste not by excess: for God loveth not the wasters." (6:141)

Sincerity

"God will never change the grace which He hath bestowed on a people until they change what is in their (own) souls." (8:53)

"Woe to the worshippers... who (want but) to be seen." (107:4-6)

Responsibiliy

"Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden." (4:85)

Loyalty

"Fulfill (every) engagement, for (every) engagement will be inquired into (on the Day of Reckoning)." (17:34)

Truthworthiness

"If one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him fear God." (2:283)

"God doth command you to render back your trusts to those to whom they are due." (4:58)

Honesty / Fair-dealing

"Cover not Truth with falsehood, nor conceal the Truth when ye know (what it is)." (2:42)

"Take not your oaths, to practice deception between yourselves." (16:94)

"Truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?" (38:24)

"Woe to those that deal in fraud, - Those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due." (83:1-3)

Reptance

"Seek ye the forgiveness of your Lord, and turn to Him in repentance; that He may grant you enjoyment, good (and true), for a term appointed ." (11:3)

"Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)." (17:25)

Spirituality

"Behold! In the creation of the heavens and the earth, and the alternation of night and day, - there are indeed Signs for men of understanding, - Men who celebrate the praises of God, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): 'Our Lord! not for naught hast Thou created (all) this! Glory to Thee!'" (3:190-191)

"Establish regular prayer: for prayer restrains from shameful and evil deeds; and remembrance of God is the greatest (thing in life) without doubt." (29:45)

"True, there is for thee by day prolonged occupation with ordinary duties: But keep in remembrance the name of thy Lord and devote thyself to Him whole-heartedly. (He is) Lord of the East and the West: there is no god but He: take Him therefore for (thy) Disposer of Affairs." (73:7-9)

The Muslims Condition

Allah (swt) has decreed:

"InnAllaha laa yoghayyiru maa bi Qawmin hattaa yoghayyiroo maa bi anfusihim" [Ar-Ra'ad: 11].

“Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves” [TMQ Ar-Ra'ad: 11].

Many from amongst the sincere and insincere Muslims utilise this Ayah in an attempt to justify not working for the Khilafah by reviving the Ummah in a collective way. Instead, they claim, that one should perfect what is within oneself first, and only then can they look to the ills of society. Thus, they emphasise the perfection of the individual, as Allah (swt) has said that He (swt) will not change the situation of the people until they first change what is within their own selves.

Without de-emphasising the importance of tazkiyyat un-nafs (purification of oneself), it is necessary to eradicate the above false understanding, especially the idea that through tazkiyyah alone, one can revive the Ummah. In fact, such a twisted interpretation of the glorious words of Allah (swt) cannot be further from the truth. The following Tafseer of this ayah will explain its true meaning by breaking down the Arabic word by word with the aim of elucidating the collective nature of the Islamic Da'wa. At the same time, the Tafseer will refute the secular interpretation of those smitten by western individualism.

The nature of the ayah

The ayah in question is ikhbariyyah (informative), therefore it informs about when Allah (swt) will change the situation of a people. It does not provide a detailed method for revival and should not be used for such an understanding, just as no scholar has used this ayah for this purpose before. Imam ul-Qurtubi said in his Tafseer entitled ‘Al-Jaami'u li Ahkam il-Qur'an' that “akhbara Allahu” (meaning, ‘Allah informs') necessitates that it is an informative ayah (akhbara being the verb from which the adjective ikhbariyyah is derived) since it informs us on Allah's (swt) law regarding change.

Upon who does the change occur (maf'ool ul-fi'l)?

The verb (fi'l) under discussion is the change, and the instigator (faa'il) of this change is Allah (swt). So what is the object of the verb (al-maf'ool)? That is to ask, who is Allah (swt) going to change?

Allah (swt) stated, “…maa bi Qawmin…” meaning, ‘(Allah will not change) whatever is in any Qawm.'

It is clear that the change will occur upon the Qawm. What is the meaning of this word Qawm, and what is the nature of this change? The maa here is 'Aam (maa al-'Umoom), thus it applies to whatever is in the Qawm. Furthermore, the word Qawm is in the Mutlaq (unrestricted) form, and thus, it even applies to the Kafir Qawms. Therefore, the meaning is that Allah (swt) will not change whatever is in any Qawm.'

Please note that the word Qawm has been used, which means that the subject matter is the issue of collective change in society, not individual change. Qawm, in the Arabic language, means nation or sha'ab (people), and it can also mean Ummah. It does not however, mean an individual or even a collection of individuals. Fard or shakhs refers to an individual or a person respectively, and afraad or shakhsiyyaat are the plurals, meaning a collection of individuals or people. These words may be used to denote the work that treads the path of individual reform.

Allah (swt), however, used none of those words in this ayah; instead, He (swt) used ‘Qawm,' which means nation, or Ummah. Nation has a specific connotation. It means a group or collective of people, but more than that because this is merely afraad. The difference is that this collective, known as a Qawm is bonded by a common identity, having some form of common unifying force, which is why it can also be used to describe a nation unified by race, hence the noun qawmiyyah (nationalism). However, here it is not restricted to ethnic groups, as the Muslims are included in its meaning. Also, it is not restricted to ideological societies. The word Ummah would be better to use here, as ethnic groupings are not necessarily ideological, yet they are also known as a Qawm. Thus, in this ayah the word Qawm is used loosely, denoting any nation, not necessarily along racial or ideological lines; thus, it is Mutlaq (unrestricted) and applies to all collective groupings of people.

This is what the word Qawm means in Arabic and even in the English language. So, from this it is clear that the meaning taken by some people that Allah (swt) will never change the situation of individuals until each one changes what is in his own self, is in fact a twisted meaning, rather than Allah's (swt) meaning. Shakhs (person) has not been mentioned, nor has people or afraad (individuals). If it had been, then the protagonists of such a fallacy might have had a case, as merely a collection of individuals does not denote a collective work. Thus, they may have been able to argue that each person should correct himself first and foremost, then convince another to change, until they become large in number and can go about individually changing others. Indeed, this fits the description of afraad or shakhsiyyaat, but it does not fit the description of Qawm. So clearly, in this ayah Allah (swt) is addressing change in the collective.

The final meaning, therefore, refers to everything in general in any Qawm (nation), whether Muslim or Kafir. The fact that it can be applied to Kuffar as well, is relevant.

What must the Qawm do?

Allah (swt) stipulates, “…hattaa yughayyiroo…” means ‘until they all change…'

These words are in the form of a conditional clause (seeghat us-shart), due to the use of the shart (condition) ‘hattaa' (until). This renders the meaning, ‘Allah will not change…(them)…until they all change.' The usage of the shart here means that the mafhoom ul-mukhalafah (opposite understanding) of this ayah can be taken. Thus, rendering the meaning that if the Qawm does not collectively change together, then Allah (swt) will not change their situation. So, a condition for change is that action must occur from the Qawm, and that means doing, not passively waiting for Allah (swt) to provide the change. Allah (swt) used the active verb ‘yughayyirooo,' so, in response, the Qawm must actively do something to be eligible for the change, without which they will not get it.

What is expected from this Qawm in order that they qualify for Allah's (swt) change to occur? Is it that each and every individual changes himself alone and then asks every other individual to change? No, Allah (swt) addressed the Qawm with the verb ‘yughayyiroo,' which means ‘until they change…' So, the nation must ‘yuhaghayyiroo' or act accordingly. This word is an active verb (f'il) in the plural (jam'a) third person (ghaa'ib) masculine (mudhakkir), and it is in the present tense (mudaari). Because it is an active verb, in order to qualify for the said condition, the Qawm must do something, not wait for something to be done to them. Thus, the fatalistic concept prevalent nowadays that encourages people to practice patience without action, whilst Allah (swt) brings change, is blatantly flawed. It being masculine means that it includes both male and female, as the masculine plural in Arabic means a mixed group unless indicated. In this case there is no indication, therefore it applies to male and female. The fact that it is in the plural form means that all individuals within the Qawm must do something, and it also reinforces the point that the Qawm, or a collective, is being addressed. Therefore, the plural masculine verb renders the meaning ‘until they all, male and female, collectively make a change occur…' Thus, is it 'Aam, and all people are required to make a change.

What do they have to change?

“…Maa bi anfusihim”
“…Whatever is in themselves…”

In this portion of the ayah, Allah (swt) informs us about the target for the change, which is “…Maa bi Anfusihim.” The maa here is maa al-'umoom, so again, it means everything must be changed in the specified target. Also, the ism (noun) ‘nafs' is used. This means oneself, not what is inside a person in any spiritual or mystic way. Rather, it simply means oneself, similar to the English usage of the noun ‘himself' when saying, “Zayd went by himself (alone).” This would be rendered in Arabic as “Jaa'a Zayd bi nafsihi.” Anfus is the plural for nafs. Therefore, Allah (swt) has decreed that He (swt) will not change the situation of any Qawm until they all collectively change all that is within themselves, as a nation, not as individuals, because they are addressed as a ‘Qawm,' rather than ‘afraad.' The verb came in the plural form, and so it is not addressing each individual alone, in fact it is addressing every individual in the nation, that Allah (swt) will not change their nation until they all make a change occur in themselves and in others.

What is the nature of this change?

The word Qawm being in the Mutlaq (unrestricted) form means that this khabar (news) that Allah (swt) has graced us with about the wisdom of how He (swt) makes change in societies is universal. In other words, it applies to any nation or group of people. This is the Sunnah of Allah (swt). Thus, my dear brothers, it cannot be taken from this that the Muslims must simply pray, fast and encourage one another, and then revival will come. This is because the Kuffar are also addressed by this ayah, and despite the fact that they do not pray and fast, their nations have progressed and revived (albeit incorrectly). Thus, the nature of the change needed cannot be restricted to ibadat, morals, clothing, Taqwa or even being Muslims. The word Qawm is Mutlaq, and it applies to the Kafir nations, or anything that can be described loosely as a nation. Indeed, we have witnessed that the Kuffar have progressed beyond us to the extent that they dominate us. This was despite the fact that these nations took the rebellion from religion as the cornerstone of their ideals, adopted immoral practice as their constitutional rights and have never ceased oppressing those who Allah (swt) loves: the Muslims. Indeed, they progressed despite all this. Therefore, the change mentioned cannot be moralistic, religious or ritualistic, despite what some may preach; for, the Kuffar of today are of the most immoral, atheistic hedonists that the world has ever witnessed.

So what change is being addressed here? It must be some form of change that is available for the Kuffar too. This change is the ideological change, the change that occurs in a nation when they unify around one common ideology (something Muslims or Kuffar can do). It is about altering the way in which they view life, the basis of their relationships and their ruling system. Thus, when the communists unified around Communism, they progressed. Allah (swt) changed their affairs, despite the fact that he despises those who deny him and reject his signs. Also, when the Europeans before them adopted secularism as their ideology, as did the Americans when they rebelled from the Europeans, they all progressed beyond bounds. Allah (swt) altered their affairs and they dominated us, even though He (swt) loves us and despises the arrogant deniers of his haakimiyyah (right to rule), the secularists. This was all done in accordance with the Sunnah of Allah (swt). That is why whenever any nation alters itself and bonds around a common basis, she progresses.

Alas, the Islamic Ummah has the best ideology, Islam; yet, she does not unify around it, nor does she make it her basis for solving all of life's problems. She does not change her Qawm (the Islamic Ummah) to bond upon it. She has the best ruling system, the Khilafah, yet she does not work for it. Thus, Allah (swt) will not change her affairs until she does. The result of understanding the ayah in this manner, means that when the Ummah returns to her ideology as a whole, basing her relationships upon its ‘Aqeedah alone, and governing her interests by its ruling system, only then will Allah (swt) revive her. This is just like when the Kuffar adopted a complete ideology, and Allah (swt) allowed them to revive, albeit on a false basis. Likewise, if she abandons the ideology, then she will decline, just as she did and just as the communists did when they dropped their ideology.

Imam al-Qurtubi, in his Tafseer entitled ‘Jami'u li Ahkam il-Qur'an,' is careful in explaining the ayah, as he knew that a twisted meaning would distort it:

“Allah informed in this ayah that he does not change what is in a Qawm until change takes place from them, whether it be from them, or from their supervisor (of their affairs - leaders), or from he who is (appointed) from them… So the meaning of this ayah is not that it was only revealed for individual punishment and to address nothing but progress from a sin. Instead, it has been revealed for the correction of others sins too. As he said (in the hadith), “…It was asked, ‘will we be destroyed whilst the righteous are amongst us?' He (saw) said, ‘Yes, if the corruption increases (beyond bounds)'” [Sahih al-Bukhari and Muslim, on the authority of Zaynab bint Jahsh about the Ya'jooj].

So you see, dear Muslims, al-Qurtubi demonstrates in his Tafseer of this ayah that it is not simply for the individual focus. His quotation on the hadith provides an admonishment, in the form of complete destruction, for the whole community if they leave others alone to practice corruption without addressing it, despite the fact that the righteous may live amongst them. Therefore, this ayah reinforces the correctness of the work of those brothers who work to alter society collectively, via their political work, to bring back the Khilafah. After this lengthy explanation, we may now revisit the final meaning of the ayah. It may be correctly rendered as, ‘Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves.' Please, dear Muslims, do not ever again use it to mean perfection of the individual alone, or Allah (swt) will ask you concerning this on al-Qiyaamah. Wa Barak Allahu Feekum.