ummtaalib

Allah loves: 1. Al-Muhsinun (the good-doers): “And spend in the Cause of Allah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).” [2:195] “Those who spend (in Allah’s Cause) in prosperity and in adversity , who repress anger , and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).” [3:134] “So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun (good-doers).” [5:13] “Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allah and believe, and once again fear Allah and do good deeds with Ihsan (perfection). And Allah loves the good-doers.” [5:93] 2. Al-Muttaqun (the pious): “Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun (the pious).” [3:76] “Except those of the Mushrikun (see V.2:105) with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfil their treaty to them for the end of their term. Surely Allah loves Al-Mattaqun (the pious).” [9:4] “How can there be a covenant with Allah and with His Messenger for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) except those with whom you made a covenant near Al-Masjid-al-Haram (at Makkah)? So long as they are true to you, stand you true to them. Verily, Allah loves Al-Muttaqun (the pious).” [9:7] 3. As-Sabirun (the patient): “And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah’s Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah’s Way, nor did they weaken nor degrade themselves. And Allah loves As-Sabirun (the patient).” [3:146] 4. At-Tawabin (those who repent): “They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers).” [2:222] 5. Al-Mutatahirin (those who purify themselves): “They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers).” [2:222] “Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure [i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature].” [9:108] 6. Al-Mutawakilin (those who put their trust in Him): “And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).” [3:159] 7. Al-Muqsitin (those who act justly): “(They like to) listen to falsehood, to devour anything forbidden. So if they come to you (O Muhammad صلى الله عليه وسلم), either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allah loves those who act justly.” [5:42] “And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the Command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are the equitable.” [49:9] Source

Female Leadership in Islam by Moulana Muhammad Karolia Introduction Female leadership is a question not unknown to the Muslim world. Although Muslim scholars have in the past discussed this topic, it first gained prominence in the twentieth century with the wake of the women's liberty movement. In recent years the question was further highlighted with the success of Benazir Bhutto in the 1989 elections in Pakistan and Khalida Zia in the 1991 election in Bangladesh. Recently some women in South Africa also embarked on a similar campaign claiming the right of leadership even in Salâh. This article is a study of the position of female leadership in the Shariah and will be followed by a discussion on women leading the Salâh and delivering lectures from the mimbar (pulpit). Can a Lady Rule a Country? Prior to Islam, women were among the most oppressed creatures in the world. Neither did they have any rights nor were they regarded as human-beings in many communities. Islam on the contrary, raised the social status of a woman and granted her many rights ranging from inheritance to the basic necessities of everyday-life. Regarding these rights Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them." [bAQARAH: 228] Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them." Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth." [NISâ 34] Shaikh Muhammad Rashid Rida offers a similar explanation: "...... the lady equals the man in all rights (i.e. in the ruling of all rights) except one which Allâh refers to in the sentence 'and men have a degree over them.'" This degree is explained in the verse "men are overseers .....". (Huqooq-un-Nisâ fil Islâm) It is therefore necessary that we now focus our attention on this verse of the Qurân in the light of some acclaimed commentators of the Qurân. "Men are Overseers of Women" Allamah Ibn-ul-Arabi (RA) comments on this verse: Before considering Maulana Shabbir Ahmed Uthmani's (RA) commentary, it is necessary that we first refer to the verse: The meaning of this verse is: I have made men overseers of women because I have granted the former superiority over the latter. This is due to three reasons viz. perfect understanding perfection of deen and obedience in jihad and commanding the good and forbidding the evil etc. This has been explained by Nabi sallallahu alaihi wasallam in an authentic Hadith: "I have not seen any one of deficient intellect and deen who is more destructive to the intelligence of a cautious man than you women." The women asked: "Why is that, O messenger of Allâh?" He replied: "Do you not spend a few nights without performing salâh and without keeping fast? This is the deficiency of her deen and the testimony of one of you equals half the testimony of a single man - this is the deficiency of her intellect. "... so that if one of the two women errs, the second would remind her". (Al Baqarah, verse 281) His spending on her in the form of dowry and other expenditure. (Ahkâmul Qurân, verse 1, pg.416) Allamah âlusi (RA) writes in the commentary of this verse that it is the quality of men to oversee the affairs of women just as the rulers oversee their subjects by commanding them to do good etc. This ruling is attributed to two reasons: one being wahbi (this is granted solely by Allâh) and the other Kasbi (i.e. achieved on account of his action): because Allâh has granted him superiority as has been narrated (in the Hadith) that women are deficient in intellect and deen and men are the opposite, that is why risalat (prophethood), imamat-e-kubra and sughra (major and minor leadership), Adhân, Iqâmat, khuthba etc. are confined to men. (meaning that only men were Rasuls and Nabis and only man can rule, lead the salâh etc.) because men bear the expenditure of women. (Ruhul Ma'âni, vl.5, pg.23) Hafiz Ibn Katheer (RA) narrates on the authority of Imam Ahmad and Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of Allâh! The men wage Jihad whereas we (women) do not and we receive half the inheritance." (i.e. blood-brothers receive double the share of blood sisters). Thereafter the verse "And do not covet......" was revealed. (Ibn Katheer vl.1, pg.498) "And do not covet that which Allâh favours some of you with over others - men will receive the reward of what they earn and women will receive the reward of what they earn. And ask Allâh of his bounty. Verily Allâh has full knowledge of all things." [An Nisâ - 32] This verse would therefore mean that when Allâh has granted some of mankind (i.e. men) virtue over others (i.e. women) by means of certain actions, then it is incorrect to covet the favour of Allâh on them because each of them will be rewarded according to his actions. Envy and complaining is of no avail. On the contrary, it would be most beneficial to ask Allâh for more reward for one's actions. Complaining and envy yield no reward. However all good actions yield reward. Verily Allâh has knowledge of everything and knows fully well the wisdom in specifying certain actions for man only. He knows best which actions are appropriate for men and which are appropriate for women. Commenting on the verse "men are overseers....." Maulana Shabeer Saheb Uthmani (RA) writes: "It was mentioned in the previous verse that the rights of men and women have been given full consideration. Had their rights been given a different consideration (women's right were not considered fully as men's rights) women would be justified in complaining. This verse now explains that men have a status higher than women, women cannot complain because the difference of rules (regarding men and women) that result on accord of this additional degree of men is in total agreement with divine wisdom.....". (Tafsir-e-Uthmâni Pg.128) Summary Just a few commentaries of the verses concerned have been mentioned above. Many other commentators have elucidated the meaning of these verses in a similar manner. The above discussions may be summarised in the following points: Although both men and women have rights upon each other that are compulsory, their rights do differ in many situations. Men have an additional right over women - they are their overseers and guardians. There are two reasons due to which men have been given this additional right over women.Firstly, they have to give the women their dowries and they are responsible for all their expenses. Secondly,Allâh granted man this favour when creating him, women had been created as the weaker sex. Besides, women experience monthly menstrual periods due to which they are unable to perform salâh and fast during that period. Thus the hadith has classified her as deficient in deen. The hadith has in a similar vein regarded her as deficient in intellect because the Qurân has regarded the testimony of one lady equal to half the testimony of a single man. (see Al-Baqarah, verse.282) Since the rights of women have been given the same amount of importance and consideration as the rights of men, women should not complain of men having an additional right over them. If they do, they would be questioning the wisdom of Allâh. Conclusion It may thus be concluded that although men and women are equal in that both have rights, they do not have the same rights. Among the sole rights of a male is that he is always the head of a family since he is the guardian of the women. Leadership of a country is in a similar vein the sole right of men. Most commentators of the Qurân have explained the verse under discussion that just as men only rule a country, lead the salâh etc. only men can be the head of a family. A few examples are: QURTUBI "..... and the judges, rulers and mujahideen are among the men and this is not found among the women." (Qurtubi, vl.5, pg.168) IBN KATHEER "..... that is why nubuwat is reserved for men just as rulership ....."(Tafseer Ibn Katheer vl.1, pg.503) BAIDAWI " .... that is why nubuwat (prophethood), leading the salâh, leading a country and establishment of other sha-âir (distinguishing features) of deen (e.g. adhân, iqamah) are confined to men only. (Tafseer al Baidawi Pg.111) In short, this verse has encompassed a major reason why women cannot rule in the Shariah. Just as she cannot lead a home, she cannot lead a country. Another Verse from the Qur'ân Describing women, Allâh Subhanahu Ta'âla says in the Qurân: "Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with Allâh). (Az-Zukhruf: 18 ) i.e. women are normally brought up in decoration and adornment and are always occupied with jewellery. This is a proof of deficient intellect and understanding (because true beauty is the beauty of the Akhirah) and due to a weak understanding, women are unable to express themselves clearly when debating." (Tafseer-e-Uthmani pg. 652) This verse substantiates the claim that women are physically weak and unable to fulfil the duties of leadership. It has thus been made the right of men only. Hijâb and Female Leadership Hijâb is generally understood to mean the donning of a veil. This is however incorrect. The scholars of Islam have included the following verses in the discussion of hijâb: "And stay in your houses. And adorn not yourselves with the adornment of the time of Ignorance." (Al Ahzâb: 33) "And when you ask of them (wives of Nabi Sallallahu alaihi Wasallam) anything, then ask them from behind a curtain." (Al Ahzâb: 53) ".... therefore be not soft of speech, lest he in whose heart is a disease, aspire (to you) but utter customary speech." (Al Ahzâb: 32) "O Nabi! Tell your wives and daughters and the women of the believers to draw their jilbâbs (a special cloak that covers the entire body) close around them ...." (Al Ahzâb:59) "And they (the women), should not stamp their feet so as to reveal their hidden adornment." (An Nur:31) From these verses, the following rules of hijâb may be deduced: The lady should at all times remain in her home. If due to any shar'ie necessity (eg. Haj, visiting her parents, visiting the ill etc.) (Ruhul Ma'âni vl.22 pg.6) then she should cover her entire body including the face. She has to communicate with men from behind a curtain. She must not lower her tune when speaking with strange men. She should not walk in such a manner that would attract the attention of men. Intermingling of the sexes is prohibited in Islam. Besides these, it has also been established from the Hadith that a lady cannot travel further than 77 kilometers without a mahram (any such male relative with whom marriage is prohibited). (Tirmidhi Vl.3 pg.472) It is clear from the above that the implications of Hijâb are in direct conflict with the duties of leadership. In order to ensure the welfare of his subjects, the leader has to leave his home daily, meet and consult with people (men in particular) and travel to various parts of his country and sometimes to other countries as well. These cannot however be achieved if a lady has to be the ruler and at the same time observe the rules of hijâb. It is on this accord that Shariah has prohibited female leadership. Warning of Rasulullah sallallahu alaihi wasallam A female leader would either be contravening the rules and regulation of Hijâb or neglecting the welfare of her subjects. Thus Rasulullah sallallahu alaihi wasallam said: "A nation that has entrusted its affairs to a woman can never be successful."(Bukhari vl.5, pg.136, Bukhari vl. 4 Page 97, Nisai vl. 8 Page 227, Tirmidhi vl. 5 Page 457) Imam Tirmidhi (RA), after narrating this hadith, says: "This is a sound and authentic hadith." In another hadith we read: "Men are destroyed when they obey women." Hakim (RA) writes that the chain of narrators is authentic and Hafiz Dhahabi (RA) has also agreed that this hadith is authentic. (Quoted by Ml. Y.Ludhyanwi on the authority of Mustadrak Hakim, vl.4, pg.291) Rasulullah sallallahu alaihi wasallam also said: "When your rulers are the best among you, your wealthy are generous, and your matters are decided by mutual consultation, then the surface of the earth is better for you than the belly of the earth. However, when your rulers are the worst among you, your wealthy are miserly and your matters are in the hands of your women, then the belly of the earth is better for you than its surface." (Tirmidhi vl.4, pg.459) Commenting on the quality of this hadith, Imam Tirmidhi writes: "This is a Gharib Hadith (i.e. a hadith that had been narrated by only one person in each era until the codification period) - we do not know it except from Salih-al-Murriy. There are some strange facts in the narrations of Salih in which he is unique (mutafarrid). He is however, a pious man." Nevertheless all scholars of Islam; commentators of the Qurân, Hadith and jurisprudence have, on the basis of the Hadith "A nation will never be successful ...." unanimously agreed that female leadership is not permissible in Islam. Some Quotations The reader has already seen the opinions of some leading commentators of the Qurân (âlusi, Ibn Katheer, Baidawi and Qurtubi). Here are a few more quotations from the writings of other scholars: Hafiz Ibn Hajr (RA) and Hafiz Badruddin Aini (RA) write in their respective commentaries of Bukhari: "There is proof in this hadith that a lady cannot be appointed to the office of leadership or as a judge." (Fathul Bari vl.8 pg.129) Qadi Abu Bakr ibn ul-Arabi (RA) writes in his commentary of Tirmidhi: "This proves that only men may be appointed as leaders (rulers). There is a consensus that women have no right to rulership." (âridatul Ahwadhi vl.9, pg 119) Allama Shawkani (RA) writes in the commentary of this hadith: "In it is a proof that women do not qualify for any sort of leadership. It is not permissible to make a lady the leader because it is compulsory to abstain from anything that will result in failure." (Naylul Awtâr vl.8, pg 298) Qadi ibn-ul-Arabi (RA) writes again in Ahkâm-ul-Qurân: "This is clear proof that a lady cannot become the khalifah (leader of the Muslim state) - There is no difference of opinion in this matter." (Ahkâmul Qurân vl.3,pg.29) Allamah Mawardi (RA) and Shah Wali-ul-llah (RA) have listed "Zukoorah" as an essential requirement of a Muslim ruler." (Hujjatullah-ul-Balighah Vl. 2 Page 396,Izalatul Khifa Vl. 1 Page 19, Shâmi Vl. 1 Page 548) Allamah Shami explains: ".... because women have been commanded to remain in their homes, their condition is therefore based on remaining concealed ...." (Shâmi vl.1, pg 458) Qurtubi, after listing "being a male" as one of the necessary conditions of a ruler says: "They are unanimous that it is not permissible for a lady to become a leader." (Tafseer Qurtabi, vl.1 pg.270) Imam Baghawi after quoting the hadith "A nation can never be successful ...." says that it is an authentic hadith and thereafter comments: "They have unanimously agreed that a lady neither has the ability to become a leader nor a judge because it is necessary for the leader to leave his home in order to establish jihad and see to the matters of the Muslims. Similarly the judge has to leave his home in order to pass judgement in arguments. A lady is however "Awrah" (something that must be concealed) and cannot (unnecessarily) leave. Because of her physical weakness, she is unable to see to most matters of the Muslims. A woman is also deficient whereas leadership and passing judgement are among the greatest appointments. (Sharhus Sunnah vl.10, pg.77) NB: An extremely important point is made in the above quotations: There is "ijmâ" (consensus of opinion) among the ummah that female leadership is not permissible. Ijmâ is the third most important source of Islamic law and cannot be opposed. Consider the Following: Protagonists of female leadership should consider the following: The messengers of Allâh were always men. Never was a lady deputed as a Rasul or Nabi. "And We have not sent messengers before you except that they were men." [Al-Ambiyâ: 7] Nabi sallallahu alaihi wasallam had during his lifetime despatched many jamâts (for the sake of da'wah and jihad etc.) but never did he appoint a female as ameer of any of these jamâts. (Fatawa Mahmoodia, vl.10, pg.129)NB: The scholars have enumerated approximately 60 jamâts of this nature that were despatched by Nabi sallallahu alaihi wasallam. (Zadul Ma'âd vl.1, pg. 129) These jamâts are normally referred to as Sarâya by the historians. Nabi sallallahu alaihi wasallam had on many occasions personally led military expeditions. On such occasions he would leave a deputy to see to the matters of the women, children, aged and ill people that were still in Madina. For example, he made Hazrat Ali (RA) his deputy at the time of Tabuk and Abu Lubâbah bin Abdul Munzir at the time of Badr. These deputies were however never women. (Fatawa Mahmoodia vl.10, pg.129, Zâdul Ma'âd vl.3, pg.172 & 529) Nabi sallallahu alaihi wasallam had four muazzins - Hazrat Bilal, Hazrat Abu Mahdhoorah, Hazrat Abdullah ibn Umme Maktoom and Sa'd al-Qurdh. ( Fatawa Manmoodia, vl.10, pg.127; Zâdul Ma'âd vl.1, pg.124)None of them were women, and it has never been narrated from the salaf (pious predecessors from the Sahâbah, Tabieen and Taba-Tabieen) that women may give Azân. On the contrary, jurists have regarded it as makrooh. (Durrul Mukhtâr, vl.1, pg.392) In a similar manner the duties of iqamat, khutbah of jumuah and the eids, imamat of salâh etc. can only be fulfilled by men.(Fatawa Mahmoodia, vl.10, pg.125/6) Besides ruling a country, standing as a candidate in a political party, leading any other movement or organisation and becoming a member of a masjid or madressah committee are also not permissible for a lady because: these are not her functions in society, if she does engage herself in such activities, she would be contravening the rules of the Qurân and Hadith regarding hijâb and female leadership. "Bilqees: The Queen of Saba" Protagonists of female leadership normally justify their claim with an analogy of Bilqees of Saba - whose story is mentioned in the Qurân (Al Naml 20-24). This analogy is however very strange and can in no way substantiate their claim, because: Bilqees was a disbeliever at that time as is clear from the verses: "I found her and her nation prostrating to the sun ...." [Verse 24] "Verily she was of a disbelieving people". [Verse 43] Later, with the invitation of Hazrat Sulayman (Alaihis salâm) she brought Islam. She said: "Oh my Rabb! Verily I have wronged my soul and I have surrendered with Sulayman to Allâh, Rabb of the worlds." [Verse 44] After embracing Islam, she also surrended her kingdom to Sulayman (AS) as was the order of Sulayman (AS). This is apparent in the following verse: He said: "Do you give me abundance in wealth .... go back to them, for we will most certainly come to them with such armies that they will not be able to oppose, and we shall expel them in disgrace and they will be humbled." [Verse 37] There is thus no indication in the narrative that Sulayman (AS) had approved of and permitted her to continue ruling her kingdom. It is sometimes argued that after Bilqees brought Imân, Sulayman (AS) married her and therafter sent her to rule Yemen. This argument is however incorrect because it is based on very weak Israeli narrations and besides being weak, these narrations are very contradictory. While some say that after marrying Bilqees, Sulayman (AS) kept her with him, others say that he sent her to rule over Shâm (Syria). Allamah Qurtubi (RA) has in his tafseer also declared all these narrations as incorrect and unreliable. (Awrat ki Serbarahi by Ml.Y. Ludhyanwi pg.33 and Mufti R. Uthmani - Al Farooq Arabic Quarterly, Rabiul Awwal 1410-1989) The legislation of the previous ambiyâ is not necessarily a proof. The shariah of the previous ambiyâ can only be regarded as a valid argument if there is no verse of the Qurân or hadith contradicting it. We have however already seen that the Qurân, hadith and Ijm (consensus of the Ummah) do not permit female leadership. (Ibid) Mufti Muhammad Shafi (RA) writes in Ahkamul Qurân: "If it is argued that the trend in the Qurân is to boldly refute any evil action of the Kuffar that the Qurân quotes and (the absence of any refutation in these verses indicate permissibility), then our reply is: Firstly: The generality of the claim is not known (meaning this is not an established fact). Secondly: it is not necessary that such an act be refuted in the very same verse that discusses it. It will suffice if such an act is refuted in some other place (in the Qurân) or in any other shari proof. Thus if female leadership has been refuted in the Hadith of Bukhari, it would be sufficient explanation of it's evil (and impermissibility)." (Ahkâmul Qurân vl.3, pg.29) Hadhrat Aisha (RA) and the Battle of Jamal (The Camel) Protagonists of female leadership substantiate their claim from Hazrat Aisha's (RA) participation in the Battle of Jamal. Hazrat Uthmân (RA) had been murdered just after the days of Tashreeq. The wives of Rasulullah sallallahu alaihi wasallam had, after completing the rites of Haj just left Makkah Mukarramah on their return journey to Madinah Munawwarah. Upon receiving the news of the murder of Hazrat Uthmân (RA) they changed the direction of their journey and returned to Makkah. The Muslims at that time were in utter turmoil. Hazrat Ali (RA) had taken the bay'at (pledge of allegiance) from the people of Madina and the assassins of Hazrat Uthmân (RA). He felt that it would be more appropriate to allow the turmoil and confusion to settle and thereafter avenge the blood of Hazrat Uthmân. Others however differed and thought it of greater importance to first avenge the blood of the assassinated Khalifah. Thus, a group of senior Sahabah (RA) including Hazrat Talha and Hazrat Zubair gathered in Makkah and persuaded Hazrat Aisha (RA) to use her influence as Umm-ul-Mu'mineen to help them unite the Muslims and therafter demand the requital of the blood of Hazrat Uthmân (RA). Hazrat Aisha agreed and it was decided that they would proceed to Basrah. The rest of the wives of Rasulullah sallallahu alaihi wasallam refused to join Hazrat Aisha (RA) and returned to Madina. Although Hazrat Hafsah (RA) agreed with Hazrat Aisha (RA), her brother, Abdullah ibn Umar (RA) did not allow her to join the campaign to Basrah. (Summarised from Al Bidayah wan Nihayah vl.7,pg.230) A closer study of the battle of Jamal and the events leading to it (most of which were mentioned above), would reveal the futility of justifying female leadership from it because: Hazrat Aisha (RA) was not the leader of the army. Neither at the time of suggesting that she accompany the army did they consider making her their leader nor later during the cause of the expedition was she regarded as their leader. Hazrat Talha and Hazrat Zubair had asked her to accompany them so that she could use her influence to convince the masses of the nobility of their cause. This is why the rest of the wives of Rasulullah sallallahu alaihi wasallam were also requested to accompany the expedition and Hazrat Hafsah (RA) had even accepted the request. Neither was Hazrat Aisha (RA) intending to capture the khilafat from Hazrat Ali nor were Hazrat Talha and Zubair (RA) intending to do so. They were only demanding that the assassins of Hazrat Uthmân be brought to task. (Fathul Bari vl.3, pg.56) In fact they had barely thought of meeting the forces of Hazrat Ali (RA) on the battle field. Allamah ibn Taymiyyah (RA) writes: "Neither did Hazrat Aisha (RA) fight (in the battle) nor did she leave (her home) in order to fight. She had only intended to create peace among the Muslims and thought that the Muslims would benefit by her leaving (for Basrah etc.) .... They did not have any intention of fighting on the day of Jamal. The battle however took place without their choice. Because when Hazrat Ali and Hazrat Talha and Hazrat Zubair (RA) had negotiated and agreed on re- conciliation and that after they had settled they would seek the assassins .... The assassins therefore feared that Hazrat Ali would agree with them (Hazrat Zubair etc.) to capture them, and they therefore captured the camp of Hazrat Talha and Hazrat Zubair (RA). They thought that Hazrat Ali had attacked them and in defence attacked the camp of Hazrat Ali. Hazrat Ali (RA) thought that Hazrat Talha and Hazrat Zubair had attacked him and retaliated in defence. The battle thus occurred without their choice. Hazrat Aisha (RA) was seated (on the camel) - neither did she fight nor did she command anyone to do so. (Quoted by Ml.Y. Ludhyanwi on th authority of "Minhâjus Sunnah" pg.185, vl. 2) Many Sahabah (RA) disagreed with her participation in the campaign. Many had written to her expressing their dissatisfaction. Hazrat Umme Salma (RA) wrote her a lengthy letter admonishing her: " ..... Had Rasulullah sallallahu alaihi wasallam known that women are able to endure (the difficulties of) jihad, he would have entrusted you! Do you not know that he (Rasulullah Sallallahu alaihi Wasallam) had prohibited you from travelling in the cities? Verily the pillar of deen neither remains firm with women nor wealth and it cannot be repaired by women if it has to crack (break). The jihad of women is the lowering of the gaze and the drawing of the hem and the intending of modesty. What would you say to Rasulullah sallallahu alaihi wasallam if he has to object to some of these mistakes - sitting on a camel travelling from place to place? I take an oath that if it has to be said to me: "O Umme Salmah! Enter Jannah! I would be ashamed to meet Rasulullah sallallahu alaihi wasallam while I had torn a veil (barrier) he had placed over me. Therefore make it your veil (barrier) also ...." (quoted by Mufti R.Uthmani from Al Aqdul Fareed vl.5,pg.66) Hazrat Aisha (RA) had written a letter to Zayd bin Suhan encouraging him to join Hazrat Talha and Zubair and if he disagrees, he should dissuade the masses from joining Hazrat Ali (RA). He replied: ".... Verily I am your loyal son. If you leave and return home, (then I will obey you) otherwise, I would be the first to oppose you." He also said: "May Allâh have mercy on Ummul-Mu'mineen. She has been commanded to stay in her home and we have been commanded to fight ....". (Ibnul Atheer vl.3, pg.216) Hafiz Ibn Hajar (RA) narrated that after the battle, Ammar Bin Yasir (who was from Hazrat Ali's camp) said to Hazrat Aisha (RA): "How distant is this journey from the command that was imposed on you!" (referring to the verse: 'And remain in your homes'). She replied: "Are you Abul Yaqdhan?" He replied in the affirmative, upon which she said: "In the name of Allâh, ever since I know, you always speak the truth." He said: "All praises are due to Allâh who has decided in my favour on your tongue." (Fathul Bari vl.13,pg.58) Hazrat Aisha (RA) later regretted joining the expedition to Basrah as is clear from the above narration. Later in her life she would say: "I wish I had stayed behind just as others (from the Ummahat-ul-Mumineen and many Sahabah) had stayed behind ....". (Fathul Bari vl.13,pg.55) "I wish I were a fresh twig and I had not undertaken my journey ..." It is narrated that whenever Hazrat Aisha used to read the verse "And remain in your homes," she would cry so excessively that her veil would become soaked. (Quoted by Mufti R.Uthmani-Al Farooq Quarterly - Siyar A'lam un Nubala vl.8,pg.80) Can a Lady Lead the Salâh? The Fuqaha (Muslim jurists) have discussed two types of Imamat viz: Imamat-e-Kubra: Major leadership, referring to the leading of a country. Imamat-e-Sughra: Minor leadership, referring to the leading of the Salâh. Just as the shariah has reserved imamat-e-kubrah for men only, it has reserved imamat-e-sughra for men only. (Some jurists have permitted female imamat of the Salâh when the congregation is purely female. This will be discussed later Insha-Allâh). Women Leading Men in Salâh Most, if not all fuqaha (Muslim jurists) are of the opinion that women cannot lead men in salâh. If any man performs his salâh behind a female imam, his salâh would be null and void. Below are the opinions of each of the four madhahib. Hanafi Madhab - "And it is not permissible for men to follow a lady in salâh." (Hidayah vl.1. pg.209) Shafiy Madhab - "And a male following a lady (in salâh) is incorrect."(Minhâj:Allamah Nawawi vl.1, pg.241) Maliki Madhab - "Salâh will therefore not be correct behind a lady (imam)."(Bulghat-us-Salik: Allamah Sâwi vl.1.pg.146) Hambali Madhab -"It is not correct in the opinion of the general fuqaha, for a man to follow a lady (in salâh)."(Al Mughni: Ibn Qudamah vl.2, pg.199) Ibn Rushd-al-Qurtubi writes: ".... The jamhoor (general majority) are of the opinion that it is not permissible for her to lead the men in salâh ...." (Bidayatul Mujtahid vl.1, pg.105) Why Can She Not Lead the Men in Salâh? Nothing has been narrated regarding this from Rasulullah sallallahu alaihi wasallam or the Sahabah (RA) or the Tabi-een. Had it been permissible, it would have definitely been recorded in the books of Hadith and Fiqh. (Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250) On the contrary Rasulullah sallallahu alaihi wasallam had commanded the women to stand at the rear of the congregation (if they do attend the congregational salâh). The reason being that women are to be hidden and have been commanded to observe hijâb. If men have to follow a lady imâm in salâh, they would have to stand behind her. This is in total contrast with the rules of hijâb. (Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250) A hadith has been narrated regarding women standing at the rear of the congregation: "Place them in the rear as Allâh has placed them in the rear." (Nasbur Rayah vl.2, pg.36 - quoted from Musannaf Abdur Razzâk- although this hadith is mawqoof, (the chain of narrators terminates on Hadhrat Ali radhiallah anhu, the fact that man should occupy the first rows, thereafter the children and behind the children the women is established from other authentic ahâdith - see Bukhari vl.1, pg. 211) Rasulullah sallallahu alaihi wasallam said: ."... and a lady should not lead a man in salâh ...." (Sunan Ibn Majah vl.1,pg.250) The generality of the hadith "The nation that has entrusted it's affairs to a lady cannot be successful," demands that women do not qualify to be entrusted with any sort of leadership duties. Salâh is the most noble and important matter of the Muslims. Can we entrust it to a lady and hope for success? (As Saylul Jarrar - Allamah Shawkani vl.1,pg.250) Ibn Qudamah Al-Maqdisi (RA) after explaining the opinion of the majority writes that some Hambali scholars are of the opinion that "it is permissible for her to lead the men in taraweeh salâh (but) she will stand behind them. It (lady leading the taraweeh) will be permissible because of the narration of Umme Waraqah (RA) that Rasulullah sallallahu alaihi wasallam had appointed a muezzin for her who would given azân for her and He commanded her to lead the people (ahl) of her dâr (house) - Abu Dawud has narrated this hadith. (See Abuj Da'ud vol.2 Page 161 Beirut). Ibn Qudamah however disagrees with these Hambali scholars and refutes their claim explaining that Rasulullah sallallahu alaihi wasallam had only permitted her to lead the women of her home (nisâ-e-ahle-dâriha) - this is how Dâr-Qutni has narrated this hadith. When an addition of this nature is narrated, then it is compulsory to accept it. Had the extra word 'Nisâ' (women) not been narrated, there would have been some possibility of substantiating one's claim from this hadith. Besides, this hadith does not pertain to Taraweeh or any other nafl or sunnah salâh because the hadith also says that Rasulullah sallallahu alaihi wasallam had appointed a muezzin to call the azân for her. Azân is not called out for nafl or sunnah salâh. It is only called for the fardh salâhs. (Al Mughni vl.2,pg.199) There is however no difference of opinion even among the Hambali Fuqaha that women cannot lead men in fardh salâh. This hadith is therefore referring to a purely female congregation only. Apart from the jamhoor (majority), Abu Thour and Tabri have allowed women to lead the salâh even it there are men in the congregation. Ibn Rushd said that they have based their claim on the hadith of Umme Waraqah.(Bidayatul Mujtahid vl.1,pg.105) Ibn Qudamah's explanation of the hadith however leaves no doubt that they have erred. Other than Abu Thour and Tabri, the entire ummah has 'ijmâ' (unanimous agreement) that women cannot lead men in salâh. Can a Lady Lead a Purely Female Congregation AHNâF: If a lady leads the salâh of a purely female congregation, then salâh will be correct. It is however makrooh tahrimi for women to form their own congregation. (Hidayah vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157) MâLIKIYYA: A lady can in no circumstance be the Imam even if the congregation be entirely female. The salâh of even a lady behind a female imâm is invalid.Bulghatus Salik vl.1, pg.146; Ashalul Madarik, vl.1,pg.241) SHAWâFI: A lady can be the imam of a purely female congregation. In fact it is mustahab for them to form their own congregation. (Al Mughni vl.12,pg.199; Bada-i vl.1,pg. 157) HANABILA: The salâh of a lady behind a lady imâm is permissible. There is however difference of opinion regarding women forming their own congregation (behind a female imam). (Al Mughni l.12, pg.199) The Shafi and Hambali scholars substantiate their opinion with the hadith of Umme Waraqah (RA) that was mentioned earlier. It is similarly narrated that Hazrat Umme Salmah (RA) and Hazrat Aisha (RA) used to lead the women in Salâh. (Musannaf Ibn Abi Shaybah vl.2, pg.88-89) While it is narrated from Hazrat Ali (RA) that "a lady cannot be an imâm"(Ibid) and from Nafi (RA) that: "I do not know that a lady can lead the women in salâh"(Ibid), Hanafi Scholars also explain that when a lady does lead a purely female jamât, she has one of two options: She stands in front of the first row (just as a male imam would do). This is however makrooh because it is contrary to the spirit of Hijâb. She could stand in the middle of the first row (as Hazrat Aisha and Hazrat Umme Salmah did). This however is also makrooh because it is wajib (necessary) in a congregational salâh that the Imam stands a little in front of the first row. (Fathul Qadeer vl.1, pg.306) Hanafi Fuqaha therefore explain the ahadith of Umme Waraqah, Aisha and Umme Salmah (RA) as mansukh (abrogated). Although Sheikh Kamal Ibn Humâm has after critically discussing the possibility of abrogation concluded that purely female congregations are makrooh-e-tanzihi, the general body of Fuqaha-e-Ahnâf regard it as makrooh-e-tahrimi. The fatwa (preferred verdict) is also on tahreem (prohibition)."And a purely female congregation is makrooh-e-tahrimi, even though in taraweeh."(Durrul Mukhtar, vl.1, pg.528) Can a Women Deliver a Lecture from the Mimbar? A few verses of the Qurân regarding hijâb have been previously mentioned under the caption "Hijâb and female leadership." Among these verses were: "And stay in your houses and do not make a dazzling display like that of the former times of ignorance." (Al Ahzâb:33) This verse implies that it is necessary for a woman to remain in her home at all times. She may only leave her home on account of a shar'ie necessity. (eg. Haj, Umrah, visiting the ill and visiting her parents etc.)(Tafseer Ibn Katheer,vl.13,pg.491). Going to the musjid in order to perform salâh is not acceptable in the light of the general opinion of the Sahabah and the Ulama of Islam. A lady that leaves her home in order to deliver a lecture to a mixed gathering of men and women (from the mimbar) would firstly be contravening this important principle of the Shariah. In another verse Allâh Ta'âla says: "And when you ask them of anything, then ask it of them from behind a curtain." (Al Ahzâb:530 "... therefore be not soft in speech ..." (Al Ahzâb:32) These verses imply that if a lady has to communicate with a strange man while at home, then this communication should be from behind the curtain. (i.e. the lady should not be seen at all) and when speaking she should not speak in a lowered tone. In yet another verse Allâh Ta'âla says: "Oh Nabi! Tell your wives and daughters and the women of the Believers to draw over them their jilbâb." (Al Ahzâb:59) ii.e. If due to any necessity a lady is compelled to leave her home, she should cover herself with the jilbâb. The jilbâb is a large sheet that extends from above the head to the feet including the face. (in other words she is commanded to cover the entire body including the face).(Ibn Katheer vl.13, pg.526) (There is consensus of opinion that the face must also be covered in times of evil and corruption.) A lady that delivers a lecture from the mimbar is unable to fulfil the demands of the above-mentioned ayât and her action is contrary to the spirit of Hijâb. In a purely female congregation two, the lady imâm stands in the middle of the first row and not ahead of the first row as a male imam would do. (Musannaf Ibn Abi Shaybah vl.2,pg.88/89 ; Hidayah vl.1,pg.306 ; Al Mughni vl.2,pg.2) In view of the above, it is not permissible for a lady to deliver a lecture from the mimbar. Rasulullah sallallahu alaihi wasallam said: "A lady is 'AWRAH' (something to be concealed). Thus when she leaves, shaytân stares at her."[Tirmidhi Pg. VI] Published by: Madrasah Arabia Islamiah, Azaadville Source

The following is from the forward of the book: "The Wisdom Behind the Commands of Islam" by Shaykh Ashraf `Ali Thanwi Praise belongs to Allah and blessings be on his Messengers. It is my firm belief that commands of Shari`ah are known to be true from the texts of Shari`ah itself. There is no need to investigate the wisdom behind them in order to obey them. If anyone makes knowledge of the wisdom of a condition for his obedience, he is actually being rebellious to the Holy Prophet, may Allah bless him and grant him peace. We may take the example of a king or government, unless he is told why those commands were issued; such a man will be termed a rebel and proceeded against. Then, how can anyone say the same thing for the noble words of the Messenger of Allah? We should have no doubt, therefore that the commands of Shari`ah must be obeyed simply because they are part of the Shari`ah. At the same time, there is no doubt whatsoever that there are points of wisdom and deep significance in those commands. So, though our obedience must not be conditional to awareness of the wisdom and significance, yet it is sometimes helpful to satisfy some inquisitive temperaments to gain insight into the wisdom behind these commands. The firmly believing worshippers do not need to know the background but certain weak minds find that the knowledge is a convincing motivation to submission. (In the present times there is an abundance of people of such a disposition.) It is because of this reason that we find the fine points and deep insight in the writings and sayings of great scholars like Imam Ghazali, Khattabi, Ibn `Abdis Salam and others. Modern education, however has changed the outlook of people and many of them make it a point to investigate the reasons for the commands. Although the true remedy is to discourage them from probing into the wisdom of every command (because sometimes this tendency is harmful too) yet it is known from experience that, except for the sincere students, the common people do not need the advice. This tendency has led some scholars to dwell on this subject and offer their explanation to satisfy the curiosity of the common people. If they had respected the limits of Shari`ah, then they would have considered their efforts enough and not felt it necessary to produce a fresh explanation. However, most of these efforts showed lack of true knowledge or its application and a plethora of baseless and perverse imagination and application of personal whims. Thus, they trespassed the limits of Shari`ah. I have before me such a book; it is replete with worthless matter and the writer seems bereft of sufficient knowledge. It is very harmful to the layman to read such books so unless he is provided with a correct alternative he cannot be stopped from reading worthless, harmful material. With that in view, I saw the need to provide a collection of topics free from material for the laymen so that those inclined towards knowing the background of various commands of Shari`ah may refer to it now and then. If it may not be a source of profit, it will surely ward off the disadvantages associated with the worthless books. (However, there are some whose nature is to think little of the commands of Allah on realizing the wisdom behind them, or they began to think of them as the essence of the commands so that if there is no wisdom behind it, the command is not liable to be obeyed, or they take them to be the true aim and lose the importance of the commands). We had implied this possibility when we said, this tendency is harmful too. So, those who have the above-described nature must not read the collection I have presented. The collection which I have referred is now in your hands. I have reproduced much of what was sound in to the said book[1] and some of the suggested ideas prompting the well-known commands are not against the principles of Shari`ah and easily digested by common sense. But, all these suggested wisdom behind the directives are not definite and binding, and not the basis of the commands, and not dependable and reliable. They are merely symbolic and suggestive. Some time before our time Mawlana Shah Waliullah has written on this subject in his book entitled, Hujjat Allah al-Baligah and I have heard that it has been translated (into Urdu) but it is not suitable reading for the common people because it is vague and mystical. Even in our times the book Asrarul-Shari`ah is written by an Egyptian scholar, Ibrahim Aafandi, a senior teacher in Madrasah al-Khadyuyah. It was printed by Mutba` al-Wa`iz, Egypt in 1328AH Another booklet, Risalah Humaydiyah was published before that. Both these are in Arabic[...]If you consult these books at the same time as reading my book you will advance in knowledge.[2] The style of each is different from the other so none of them was considered independent of the other. I have mentioned these books for this reason and also because my book should not be considered as a peerless effort. Even Shah Waliullah has said about his “Hujjat Allah al-Baligah“, that it is not a unique presentation but has its roots in the sayings of the Book and Sunnah. He has presented examples of some of its sources in the Book and Sunnah. I name my book al-Masalih al-`Aqliyyah lil Ahkam an-Naqliyyah. May Allah make it profitable and may he cause it toward off doubts and suspicion about the commands, Ashraf Ali Thanwi Thursday 1st Rajab 1334 A.H. [1]Much of this was adopted from Hujjat Allah al-Baligah, as I found out later on referring to it, and some from our worthy predecessors. I praise Allah that it turned out so. [2] That you may derive more benefit I have named some other books too. Al-Inhibat al-Mufidah by myself, al-`Aqal wan-Naql, Mawlana Shabbir Ahmad `Uthmani, Mawa`iz Haft Akhir wa ar-Ruh al-Arwah, Risalah al-Haq, Malatiahizb nine articles. The Wisdom Behind the Commands of Islam, Sheikh Ashraf `Ali Thanwi

Social Media Mayhem Social networking is everywhere. Nearly everyone belongs to a social network on sites such as Twitter, MySpace, Facebook, YouTube and LinkedIn etc. An average user would spend from one to several hours per day, posting photos, instant messaging, tweeting, etc. While social networking has become a staple form of social interaction, it comes with a host of potential dangers. Does social media augur well for society or has it made people insensitive and lethargic? Statistics prove that inconsiderate use of social media has been responsible for numerous crimes, marriage breakdowns, absent mindedness, road accidents, divorces, murders and other social problems stemming directly from indulgence on social platforms. Researchers are of the view that social media affects one's mental health and impacts seriously on the way one thinks, speaks and writes. Many children and teenagers are less likely to leave their houses and interact socially in real life due to their absorption in the virtual life of social media. It has created a generation of 'addicts' to instant feedback. The reality is that the social media platforms are new methods of interaction. They cannot be wished away! However, when social media is used responsibly it can have beneficial and positive results. Importantly, there has to be a sense of responsibility in the usage of social media which can be harmful and can have an adverse effect on the user. Moreover, for a Muslim, the greatest challenge is to avoid committing sins through this medium. Sadly, it has become so easy and tempting to backbite, slander, spread false information and injure the feelings of innocent people by the mere press of a button. If social media is to be used as a tool for communication the following must be kept in mind: Be conscious of Allah Ta'ala at all times. Using the bounty of Allah for His disobedience is sheer ingratitude. Adults should set an example by responsible usage. Parents need to do regular checks on their children. Allowing children uncensored use of technology is opening the road to various problems. Social etiquette must be adhered to. Texting and showing indifference to one's spouse, or to people in a gathering is disrespectful and a sign of bad manners. It is absolutely annoying when people are involved with texting during social gathering. Do not become addicted to your phone or ipad. Do not enslave yourself to the 'ping ping' sound of a message or email. Control your phone and do not let it control you. Do not communicate with ghayr mahrams, (persons with whom marriage is permissible). This is destructive to one's chastity, Iman and marriage. Darul Ihsan Social Depart Ment

Mufti Muhammad Aashiq Elahi (Raheemahullah) on verse 2:228 Illuminating Discourses on the Nobe Qur'an THE STATUS OF MEN OVER WOMEN "And men are a degree above them." This verse outlines the fact that although men and women share mutual responsibilities and rights owing to each other, men possess superiority over women. This is further elucidated by the following verse in Surah Nisa, "Men are the overseers of women by virtue of the fact that Allah accords superiority of some over others, and because man spends from his wealth. [surah 4, verse 34] Allah has placed the responsibility of maintenance upon the man as well as accorded him the privilege of exercising authority over women. For this reason, she has to obey him in domestic, religious and social matters. Without this, The system of marriage cannot function. At the same time, man has not been vested the authority to oppress her, nor waive her rights or destroy her wealth. The woman should understand that the husband is her leader, while the man should think that Allah has blessed him with the custody of a woman to aid him in this life. He must then make every effort to be cordial and polite to her, seeing to her every need. In this way the lives of parents and children will be comfortable and good. Allah says in another verse, "and live with' them (women) in a most amicable manner." This instruction includes all forms of polite behaviour, keeping her tights and needs in mind. Since man has been given the position of superiority, he should endure all the woman's failings, otherwise what is the purpose of this rank? the Holy Prophet sallallahu 'alayhi wasallam said, "A believing man should not harbour enmity for his wife due to some flaw in her. If he dislikes something in her, he may very well like some other quality of hers/' [Muslim, v.l, p.475] Sayyidina Ibn Abbas RA reports that the Holy Prophet sallallaahu 'alayhi wasallam said, ''The best of you is the one who is best unto his wife, and I am the best unto my wives." [ibn Ma] ah, p. 142] Sayyidah Aysha RA narrates that the Holy Prophet sallallaahu 'alayhi wasallam said, 'The people with the most perfect Belief (Iman) are those who possess the best morals and behave most compassionately towards their wives." ["Mishkatnl Masabih,"v.2,p.284] "And Allah is Mighty, The Wise." This verse serves to remind one that no person should think that he will not be taken to task for transgressing Allah's laws. None can escape His justice since He is the Almighty and Powerful. At the same time, all His injunctions are replete with wisdom and in conformity with man's needs and abilities. No other mode of living can supersede that which issues from Him. Mufti Muhammad Aashiq Elahi (Raheemahullah) on verse 4.34 Illuminating Discourses on the Nobe Qur'an "Man are the leaders of women because of the virtue Allah has bestowed some of you over others, and because of what men spend from their wealth. So the pious women are obedient and, in the absence of their husbands, are protective because of that which Allah has protected. As for those whose evil disposition you fear, advise them, separate your bed from theirs and (gently) rap them. If they obey you then look for no excuse 4 (to persecute them). Verily Allah is Most High, The Greatest." (Qur'an 4:34) A WORD OF ADVICE TO THE MARRIED COUPLE With regard to the circumstances of revelation, Sayyidina Hasan RA has narrated the following incident. When a person once slapped his wife, she reported the episode to the Holy Prophet sallallaahu 'alayhi wasallam. Prophet sallallaahu 'alayhi wasallam instructed that she settle the matter by slapping him in retaliation. On this occasion the above verse was revealed. The Holy Prophet sallallaahu 'alayhiw asallam then commented, "We had decided something, but Allah desired another." [Asbabun Nuzul p. 145] MEN ARE THE LEADERS OF WOMEN "Man are the overseers of women because of the virtue Allah has bestowed some of you over others..." This is the first reason for Allah's choice of man as the overseer and leader of the woman. Allah has bestowed men with understanding and insight, by virtue of which they are able to gauge the depths and intricacies of matters. While many women are also able to accomplish this feat, the average woman cannot do it as efficiently as most men. If any difference has to taken, the man has the final say and his decision is binding on his wife. The second reason given by Allah is, "because of what men spend from their wealth" Since it is the responsibility of the man to provide for his wife and family; it is only logical that they be obedient to him.

Mufti Muhammad Shafi (Raheemahullah) on verse 2:228 Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them." [bAQARAH: 228] Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them." Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth." [NISâ 34]

The Thorns in the Path of a Blissful Marriage By Mufti Abdur-Rahman ibn Yusuf As humans, we have a natural desire for companionship. A desire to have a person with whom to share one’s life, someone who will bring us happiness and joy and be a source of comfort in times of difficulty is a very essential human feeling. Islam acknowledges this need and makes it permissible through nikah (marriage). This sacred act not only unites two individuals in a moral and honourable way, but also pleases Allah to such a degree that it is considered half of our din. According to hadith, a pious husband and wife who have had a successful marriage will be together in Paradise. A person will not be with their mother, father, brother, sister, daughter, son or anyone else in Paradise but with their spouse. Isn’t it everyone’s dream to be in paradise with their beloved for eternity? How do we attain this level of bliss when we individually are only one half of the equation in marriage? If we each make the necessary effort to know and understand the ins and outs of marriage and the ways of making our Lord happy, we will be able to contribute to the success of our union, insha Allah. Marriage can seem very daunting. Statistics show that marriage rates have declined to historic lows but, despite the record low in numbers getting married, divorce rates are at their highest. It doesn’t help that in this day and age, marriage has become something that is taken very lightly, to the extent that divorcing a spouse has become as easy as returning an unwanted item recently purchased. What people seem to have forgotten is that marriage is a very significant and sacred component of life and must be treated as such. There are many talks and books on marriage and how to make a marriage successful. One of the most important things in this regard is that we be mindful of what can sabotage a marriage, so that we can avoid the harmful consequences. A person starting a business does not just look at how to set up the business and make a profit, they also learn about the risks involved so that they can mitigate and manage those risks. This allows the entrepreneur to avoid potential issues or at least have some awareness of what they might face. In the same way, having a successful marriage is not easy and it takes effort from both spouses. Both should be aware that life is not always a bed of roses and there will inevitably be difficult times as well as good. It is extremely important to know and understand some fiqh related to marriage before embarking on this journey. It is more than just coming to the masjid, repeating a few words in front of the imam and paying the agreed mahr (marriage payment). There are opportunities for us to please Allah each step of the way, from choosing a partner, to the engagement and the marriage ceremony itself. When the marrying couple strives to follow the laws of Allah throughout the process and during the marriage itself, they will gain more blessings in their union. Finding the Right Spouse: Once you’ve decided that you’re ready for marriage, the first step is finding the right partner, which can sometimes be a difficult experience. Some things to consider when choosing a partner are personality, character, beauty but, most importantly, how and how much they follow Islam and the Sunnah. If you truly want a happy marriage, it must be to someone who will treat you well because they know your rights and realise that they are accountable to Allah. With that in mind, it would make sense to marry a Muslim who is seeking the same qualities in their partner? It is sometimes disastrous to marry someone primarily on the basis of their wealth, beauty or occupation if they are not at your level in faith and practice and then expect them to become practicing at your level. A current trend is that many Muslim men want to marry non-Muslim women (Christian or Jewish) under the pretext that they will bring them into Islam. The problem with this is that, more often than not, the husband does not try very hard to guide his wife to the faith and is very weak himself. His commitment to his faith is complete uninspiring. Marrying people of other faiths many times poses great heartache and difficulties, especially when children enter the equation. Agreements and promises can be made on how to raise the children during the marriage contract, but what happens if the marriage breaks down? That is why interfaith marriages have been highly discouraged. Moving on, whoever you choose to spend the rest of your life with, know that you have ended up together because Allah decreed it. When two people come together for marriage they do not know the future and whether or not they will be compatible. But remember that Allah can create love and understanding between two people who are complete opposites of one another. It is essential to make du’a’ and rely solely on Allah for His support as only He controls our hearts. Once the introduction has been made and both parties agree to marriage, some form of engagement normally takes place after which the couple may desire to get to know each other. It is important to note that according to Islamic Law, engaged couple are still technically strangers and unlawful for one another, and thus, spending informal time together is not permissible. It is therefore strongly recommended to avoid having a long engagement and to perform even a simple low-key nikah as soon as possible once both families have committed. What I mean by this is that a private nikah be performed with two witnesses. Parents should be flexible in this regard and not stubbornly insist on long engagements without nikah. By taking these steps, the couple will not destroy the blessings and good prospects in their marriage and will avoid the evil that comes about from unlawful associations. After a nikah, they can interact and get to know each other in a lawful manner even if they are not living with each other. Later, a more elaborate nikah ceremony and reception can take place where the extended family and friends are invited. A Double Nikah?: Another nikah? Yes! Contrary to popular belief, nikah can be performed more than once. In fact, according to some scholars such as Imam Ibn ‘Abidin al-Shami, couples should refresh their marriage once in a while. People sometimes utter blasphemies or obscenities without realising it to be a statement of disbelief (kufr), which takes them out of their faith and causes their marriage to break. The faith is reinstated by reciting the shahada or performing the next salat, etc., but a nikah does not automatically renew, and must be performed again, otherwise, the couple will be living together in sin. The late Mufti Nizamuddin A’zami of Deoband had for while counselled a couple with marital problems. One day, he called in two witnesses and conducted their nikah again. Their conflicts soon disappeared. They came to him and wondered what had made the difference. He explained that during his interaction with them, he had noticed that they were not very careful with their tongues and it was likely one of them had had uttered a blasphemy whilst angry, thus nullifying their marriage. Due to the absence of nikah, they had been deprived of the blessings and had been living a life of fornication. Therefore, re-establishment of their nikah restored the blessing of a lawful union and many of their problems disappeared. Divorce Should not Be in Your Vocabulary: Small or large conflicts arise in many marriages. The key is never to let divorce be an option or even a word in your vocabulary. Unlike some other religions, divorce is permitted in Islam but it is described by our Prophet (Allah bless him and give him peace) as one of the worst of the permissible acts in faith. Islam recognises that sometimes divorce is the only way forward, so this avenue is left open, but it should be a last resort. When the threat of divorce is removed from the marital equation, there is trust between the spouses that they are both committed to making things work rather than resorting to threats of divorce as the easy option. The concept of divorce is taken so lightly these days. Divorces are issued on the flimsiest of excuses or used as a threat to emotionally blackmail a spouse. Imagine being in a marriage where you’re in constant terror and treading on eggshells because you don’t know what you may say or do that will cause your spouse to threaten to say or ask for the “D” word? Muslims should know how delicate this matter is and how easy it is to issue a divorce. Ignorance is rife in this regard. Even if a wife asks her husband for a divorce during an argument and he says “OK” the divorce is effective. Similarly, if the husband says “I divorce you” or “you are divorced” it is done! This is why the word divorce should be removed from your vocabulary so that it is not inadvertently issued without a great deal of thought. Divorce is one of three things in Islam which, if said intentionally or even as a joke, is effective as a legal statement. The only exception is if someone is not of sound mind (clinically insane) and does not know and cannot remember what they say. After a clear revocable divorce (talaq raj’i), there is a waiting period (or ‘iddah, equal to 3 menstrual cycles) in which the husband and wife may reconcile their differences and the original nikah remain valid. If the period of ‘iddah ends before the husband decides he wants to take his wife back, then the couple must perform their nikah again to remarry. However, this process where the original nikah remains valid during the iddah period can only happen twice. Upon a third divorce, if the couple want to get back together, they must first go through a process called halala. The Halala Process: Halala is when the wife, after her ’iddah has passed, marries another man and consummates the marriage with him. After consummation, if the second husband divorces her, she may return to and marry her first husband. If the second husband divorces her as an act of kindness to help the couple, it will be considered a virtuous act as long as he does not make his intentions apparent to the two from before the marriage. So an important factor, along with the marriage having to be consummation with the new husband, is that the halala cannot be pre-conditioned, i.e. the woman cannot marry another man on the condition that he divorces her after consummation of the marriage in order that she may return to her first husband. If it is preconditioned, it will be haram and all parties involved will be cursed according to the Prophetic hadith. Sound complicated? That is probably intentional. It cannot be emphasised enough that a couple should think long and hard so they do not find themselves in this predicament. All too often, for whatever reason (either ignorance or anger) some men issue all three divorces at once. They think that only three work and any less is not effective. What if they want to reconcile once emotions have calmed down? Imagine having to go through the process of halala described above and putting the woman you love through it? I am addressing the men here specifically because they are the one’s guilty of issuing all divorces at once. They abuse the discretion granted to them. Even If divorce is the only way forward, then a single divorce is more than sufficient. Why give more and then regret it? The Khula’: Islam also provides an avenue for the woman to instigate a divorce through the process of khula’. This is when the wife returns her marriage gift (mahr) or another sum of money back to the husband in exchange for an irrevocable divorce. According to a hadith from Bukhari, relayed by ibn Abbas (may Allah be pleased with him), the wife of Thabit ibn Qays came to the Prophet (Allah bless him and give him peace) and said she had no complaints about her husband’s din or character but could not reconcile between being a Muslim and being ungrateful [to him]; she was unable to appreciate this great person and this made her uncomfortable as she thought she was compromising her own faith with her lack of appreciation. In Islam, the husband and wife are expected to benefit from their relationship and not suffer due to it. Our beloved Prophet (Allah bless him and give him peace) recognised her dilemma and suggested that she return her mahr to her husband and that he grant her a divorce. He did not insist that they stay together. More often than not, a khula’ cannot be mutually arranged between the spouses themselves due to the acrimony between them, and sometimes due to the obstinacy and stubbornness of the husband in his refusal to divorce his wife while at the same time not fulfilling his role as a proper husband. In this case, the wife would be advised to seek redress through a Shari’a court. It would not have been accurate to paint a rosy picture of marriage without exposing the thorns. This is something I am consulted on month after month and many times I feel helpless in the face of the mass ignorance that is rife about the rules of marriage and divorce. Knowing the good as well as the bad of marital relationships should help us see things clearly. While many couples put their utmost efforts into attaining the rhetorical “happily ever after” end, some marriages undoubtedly endure struggle and discord. It is up to each individual to try their best to salvage their marriage and be the best spouse to their partner, remembering that we will all have to answer to Allah for our actions one day. Along with that, we should have sole reliance on Allah, as only He knows what is best. Transcribed by Zahira Omar Edited by Ahmed Limbada zamzam academy

Anger is the worst enemy of human being. It not only directly hits our health but also results in further devastation that may be harm to us or to whom we are angry with. In both the cases the end result is harm and only harm. It is widely said that only those people get angry who are weaker in nerves. Such people cannot be successful in their life here and even hereafter. The biggest bravery is controlling your anger. So being Muslim you should control your anger by following the tips given below. Silence first Whenever you get angry on anybody just keep silence to understand the real cause of your anger. Then try to discuss that cause with the person whom you are talking. In this way first you will control your anger then you will remove its actual cause. Curb it before it rises If you fail to manage silence even then try to control it before it rises further. For this purpose you should find the funny aspect of the issue for which you are angry. If you get any such point not only think clearly about it but also share it with other. Problem doesn’t mean disaster No problem is solvable. It is your skill how you tackle it. If you are getting mad on your problem it is not its gravity that is making you full of fury but it is actually your inability to manage it. So realize your weakness and try to overcome it instead of cursing the problem. Everything is from Allah If you believe in the reality that everything happens by the order of Allah you will never be so frustrated over any situation. This world is a testing zone for us and we have to cross it successful. So instead of getting angry take every problem as a trial. Allah tries only those people who are dear to Him. So we must be relaxed if we are tried and try to come out from it. Secondly Allah tries every person up to his tolerance level. So never take any issue as intolerable. Keep reciting holy verses This is the most effective remedy to control your anger. Whenever it attacks you just recite the Durood Sharif with the belief that Allah sends this trial and it He Who will make you cross it. ideal muslim

Nasihah (Advice): Animate Pictures Rasoolullah Sallallahu Alaihi Wasallam said: The angels do not enter a house in which there is a dog or animate pictures. (Bukhari) Q. In a Muslim house can the walls be decorated with pictures of near and dear ones? Is it a fact that the Firishtaas hesitate to enter the houses that have pictures all around? And is it absolutely prohibited in Islam to hung photos as decorative pieces? Please suggest and explain. Now a days most of the houses are decorated with photos, arts & pictures. (Question published as received) A. It is not permissible to decorate the walls of a house with animate pictures. However, it is permissible to decorate the walls of a house with inanimate pictures. Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Advice Therefore, whether we understand the logic or not, whether we comprehend or not, InhsaAllah we accept and submit to every word of the Noble Qura'an and the Hadith of our beloved Prophet Muhammad sallallaahu 'alayhi wasalam.

The Spiritual Death of the Heart Through Excessive Laughter & the Prophet’s Moderate Sense of Humor Answered by Ustadh Faraz A. Khan Question I heard this narration from someone where the Prophet said if a person laughs excessively it makes the person’s heart hard. I am not sure whether its authentic or not. I was wondering, does it really make the person’s heart heard physically or is it referring to the spiritual condition of the heart. I have also heard in contemporary times, that excessive laughter also has benefits as well, can you please clarify. Answer Assalamu alaikum wa rahmatullah, I pray this finds you in the best of health and faith. The Hadith in Question It is narrated with a sound chain of transmission that our Beloved Messenger (peace and blessings be upon him) said, “Do not laugh too much, for verily excessive laughter kills the heart.” [bukhari, Adab al-Mufrad; Sunan Tirmidhi; Sunan Ibn Maja; Musnad Ahmad] And in some narrations, there is an addition, “For verily excessive laughter kills the heart and removes the light of one’s face,” or in another version, “For verily excessive laughter corrupts the heart.” [bayhaqi, Shu’ab] Scholarly Commentary This latter version helps explain what is meant by the version of “killing the heart,” namely, that the death of the heart refers to its spiritual corruption. As Imam Mubarakpuri explains in his commentary of Sunan Tirmidhi, “For verily excessive laughter kills the heart, i.e., engulfs it in layers of darkness, akin to a dead person that cannot benefit from anything beneficial nor ward off from himself any harm. This is indeed from vast yet concise prophetic speech [jawami’ al-kalim].” [Tuhfat al-Ahwadhi] Imam Munawi gives a more detailed explanation of the spiritual death of one’s heart as he states, citing various Imams, “Excessive laughter leads to a hardening of the heart, which in turn leads to heedlessness [of the Divine], and the death of the heart occurs not except by heedlessness.” He further comments, “Getting accustomed to laughter distracts one from reflecting on matters of significance…one who laughs excessively does not have a respectful demeanor [hayba]; he does not command respect at all. One who is characterized by it has no meaningful thought nor worth.” He adds, “Excessive laughter and excitement regarding worldly affairs is a lethal poison that flows in one’s veins and removes from the heart fear [of divine punishment], sadness [over one’s sins], and remembrance of death and the terrors of the Day of Arising; this, then, is the death of the heart. ‘And they rejoice over the life of this world, yet the life of this world with respect to the afterlife is nothing but temporary, paltry amusement’ (Qur’an 13:26).” Elsewhere in his masterful commentary, Imam Munawi states, “Laughter that kills the heart is that which occurs due to rejoicing over this life and being prideful in one’s joy thereof. The heart has [spiritual] life and death—its life is by continuous obedience, while its death is by responding to the call of other than Allah, such as of one’s ego, stubborn whims, or Satan.” Finally, Imam Munawi states that the reason why excessive laughter kills the heart is because the root of excessive laughter is love of this world, which is the cause of every sin; and once the heart is dead, it does not respond to Allah when He calls him [to obedience]. [Fayd al-Qadir Sharh Jami’ al-Saghir] A Point of Reflection On a side note, with minimal reflection one can readily appreciate how contemporary Western society revolves almost entirely around excessive amusement which, as we noted above from Imam Munawi’s commentary, “distracts one from matters of significance.” The plethora of grave maladies and ills that plague us today—including wars, disease, famine, crime, economic crises, the waning of the planet’s resources, corporate hegemony, moral degradation, and the looming catastrophe of global warming and overall environmental damage—are all lightly brushed aside from public discourse and mass media to make room for reality TV shows, football games, and unending advertising. As the late cultural critic Neil Postman so insightfully titled his book, we as a society are “Amusing Ourselves to Death,” i.e., to the extent that we fail to benefit from the beneficial nor recognize and ward off real harms such as those just listed. And as Chris Hedges has titled his own recent book on the subject, we have unfortunately become an “Empire of Illusion,” too distracted to give serious thought to real problems, let alone anything related to our Creator, the afterlife, or the death of our spiritual hearts. Humor in Moderation: A Prophetic Sunna Having said that, we must bear in mind that the corruptive element of such amusement and laughter is the fact that it is extreme, and the fact that it stems from love of this world. On the contrary, a cheerful countenance and humor in moderation is an established sunna of our Beloved Messenger (peace and blessings be upon him). He was known to have a wonderful sense of humor, as confirmed in many prophetic reports, yet without excess nor lying. Scholars mention that his intention thereby was always to please Allah Most High, as he would do so to cause happiness to enter the hearts of those around him; it was never for the sake of this fleeting life. [Muhammad ibn ‘Alawi al-Maliki, Muhammad al-Insan al-Kamil] When our Mother Aisha (Allah be pleased with her) was asked how our Beloved Messenger (peace and blessings be upon him) used to be when alone with her in the house, she responded, “He was the sweetest of people; always smiling and joyful.” [Musnad Ibn Rahawayh] Smiling and being in a pleasant mood are confirmed sunnas that are most pleasing to our Lord, to the extent that they are considered charity. Our Messenger (peace and blessings be upon him) said, “Do not deem any good deed as insignificant, even if only meeting your brother with cheerful face.” [sahih Muslim] It is narrated in one of the descriptions of the Prophet (peace and blessings be upon him) that he was “always in a cheerful mood and very easy-going, ” yet “not excessive in joking.” [bayhaqi, Dala’il al-Nubuwwa] And sometimes the Companions would mention things they would do before becoming Muslim and laugh together, to which the Messenger would smile. [sahih Muslim] Laughter and Good Health What you allude to in your question with regards to some of the health benefits of humor and laughter, such as reducing stress hormones and increasing endorphins and overall strength of the immune system, is interpreted in the light of the Qur’an and Sunna as the cheerful personality and balanced, moderate sense of humor taught to us by the Messenger (peace and blessings be upon him). That is, one can attain such positive health benefits by practicing the Prophetic Sunna of a noble intention and moderation, without having to resort to the excessiveness and trivial nature of amusement that leads to the aforementioned spiritual vices. Examples of His Beautiful Yet Moderate Sense of Humor (a) A man once came to the Prophet (peace and blessings be upon him) to ask for a riding animal, to which the Prophet responded, “I will give you a child of a she-camel.” The man said, “Oh Messenger of Allah! What will I do with a child of a she-camel? [i.e., it being too small to ride or carry things on]” To which the Prophet responded, “Isn’t every camel the child of a she-camel?” [sunan Tirmidhi, Sunan Abu Dawud, Musnad Ahmad] (b) Our Beloved Messenger (peace and blessings be upon him) used to call his servant Anas, “Oh Possessor of two ears!” [sunan Abu Dawud, Sunan Tirmidhi] © An old woman once came to the Prophet (peace and blessings be upon him) and asked him to pray to Allah to let her enter Paradise, to which he responded, “Oh Mother of so-and-so, verily old women do not enter Paradise.” So she left crying, and then he said to his Companions, “Tell her that she won’t enter it as an old woman, for verily Allah states, ‘Then We will make them [the female inhabitants of Paradise] virgins; loving; equal in age [i.e., young!]’ (56:36-7)” [shama’il Tirmidhi] (d) A woman named Umm Ayman once came to the Prophet (peace and blessings be upon him) and said, “My husband wants to invite you,” to which he responded, “Who is he again? Is he the one with some whiteness in his eyes? [i.e., as if he had an eye defect]” She replied, “What Oh Messenger of Allah? By Allah, he has no whiteness in his eyes!” He said, “No, he does have whiteness in his eyes.” She replied, “No, by Allah!” He said, “Doesn’t everyone have some whiteness in their eyes? [i.e., the normal whiteness around the pupils]” [ibn Bakkar] (e) The Prophet (peace and blessings be upon him) was once with his two wives, ‘Aisha and Sawda, seated between the two. ‘Aisha had brought a dish of food that she had cooked, and said to Sawda, “Eat some.” Sawda refused, to which ‘Aisha responded, “I swear, you will either eat it or I’ll rub your face with it!” She still refused, and so ‘Aisha put her hand in the food and wiped Sawda’s face with it. The Prophet touched Sawda with his blessed leg and said, “Rub her face in return.” So Sawda did the same to ‘Aisha, and the Prophet started laughing. [ibn ‘Asakir, Abu Ya’la] Conclusion To summarize, there is nothing at all wrong with light amusement and a balanced sense of humor, as such was from the noble character of our Prophet (peace and blessings be upon him). Our intention therein should be to fill the hearts of our brethren with happiness, for the sake of Allah. Such a noble intention, coupled with moderation and balance, will surely be a means of illumination of our hearts, as with anything from the Noble Sunna. Yet we should be careful not to overindulge in amusement and trivial things, and not to laugh excessively for the sake of worldly matters, as doing so leads to corruption and heedlessness of the heart, eventually resulting in its spiritual demise. May Allah Most High fill our hearts with light, joy, and happiness for His sake, out of emulation of our Master and Liegelord Muhammad, peace and blessings be upon him. And Allah alone gives success. wassalam Faraz A. Khan Checked & Approved by Faraz Rabbani Source

In the name of Allah, the most Beneficent, the most Merciful. Generally, the Prophet of Allah Sallallahu Alahi Wasalam smiled but there are occasions where it is reported that the Prophet of Allah Sallallahi Alahi Wasalam laughed as well. ‘A man broke his fast (intentionally) during Ramadhan. The Prophet of Allah commanded him to free a slave or fast for two months for feed sixty poor people. He said: “I cannot provide it”. The Prophet of Allah Sallallahu Alahi Wasalam told him to sit down. Thereafter, a huge basket of dates was brought to the Prophet of Allah Sallallahu Alahi Wasalam. He said “Take this and give it as sadqah.” He said: “O Prophet of Allah, there is no one poorer than I”. The Prophet of Allah thereupon laughed so that his canine teeth became visible and said: “Eat it yourself” ‘. (Sunan Abi Dawud p.332 v.1) As mentioned above, the Prophet of Allah Sallallahu Alahi Wasalam usually smiled. Saaiduna Aaisha Radiallahu Anha said, “I never saw the Prophet of Allah Sallallahu Alahi Wasalam laugh fully to such an extent that I could see his uvula. He would only smile…” (Sunan Abi Dawud) Saaiduna Jabir bin Samurah Radiallahu Anhu narrates that Simak bin Harb asked Jabir bin Samurah Radiallahu Anhu “Did you sit in the company of the Prophet Of Allah?” He said “Yes, very often he used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand and the (companions) would talk about matters pertaining to the days of ignorance, and they would laugh while the Prophet of Allah Sallalhu Alahi Wasalam smiled.” (Sahih Muslim) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Women… Inferior by Nature?! Question Is it true that your religion say that woman is an inferior creature because she has some kind of lack in her religion and intelligence? Is it true that Islam believes woman have mental defects and even defect in memory?! A Muslim told me so and he said that your prophet and Quran clearly said that woman – by nature – lack mind and religion!! Thus, this is the reason behind a woman is equivalent to half a man when giving testimony!Please elaborate on this. Thank you. Answer Salam Dear Lydia, Thank you for your interesting question! In fact, you have every right to use your exclamation, because such talk can only arouse astonishment, if not shock… With my deepest respect to that friend of yours, who made effort to clarify this saying of Prophet Muhammad to you, I still insist that recognized scholars and authorized books should be the only source for whoever wants to discover Islam. This is especially at a time when our religion is being the target of continuous attempts of distortion, mainly by weird interpretations of its texts. I think that by now, authorized sources are many and they are at hand for everyone to find, especially through the Internet. Of course, dear Lydia, religion did not say that women are inferior to men. Allah says in the Holy Quran in Surah 9, verses 71 – 72: {And [as for] the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His messenger; [as for] these, Allah will show mercy to them; surely Allah is Mighty, Wise. Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah's goodly pleasure; that is the grand achievement.} Also, there are many other verses, which establish equity between men and women. This is either in their rights and responsibilities in society or in God's stand towards them, in this life and in the Hereafter. Prophet Muhammad (peace be upon him) also said: "Women are the counterparts of men." The true meaning of the hadith (saying) of the prophet of Islam, which your friend – unknowingly - misinterpreted, yet simply gave the wrong interpretation by the enemies of Islam, is as follows: Women, in certain times of their lives, are asked to observe less religious duties than men for the recurrent biological set of symptoms that occur to them; like times of labor and menstrual bleedings. Out of God’s mercy, He exempted women from observing some religious duties like fasting and praying. These are performed in Islam through movements of the body that may not fit their health - during these times. Yet, this exemption does not suggest that women have become, because of it, less religious, spiritually or mentally more deficient than men. Let us give the issue some logic please. Is it possible that the prophet's uncle – for example - who died a pagan polytheist and who gave Islam its hardest time, since the call started, by torturing early Muslims, is to be regarded as more intelligent and religious than numerous pious Muslim women? An example is Lady Khadija, the prophet's wife who endured severe agony and pain, for the sake of God and the new religion. Would that be fair, just because he is a man and she is a woman? Can anyone claim, by any means, that God would regard Virgin Mary a second class human being if compared to king Herodus?! Dear Lydia, this question of intelligence and piety is much deeper than being a shallow matter of gender and sexuality. As for the case of testimony, it is true that in some legal cases, the woman’s testimony differs than that of man. This is especially when the penalty might reach the extent of taking the life of the defendant; "capital punishment". Here, it becomes necessary to take all procedures to guarantee the flawlessness of the mood and state of mind of all the witnesses. It is a scientific fact, that at some stages of their lives, women suffer from psychological stress – due to biological mechanisms - which makes them lack ability to concentrate. This can by no means indicate lack of mind or intelligence! This takes place namely during menstrual and post labor periods, along with the hormonal disturbances of menopause. These are scientific facts that are as clear as daylight and no woman can deny… Neither can any woman deny it, in favor of any kind of ideology nor philosophy! I am a woman and I admit it frankly that I suffer from psychological restlessness, bad mood, in addition to tendency to forget easily, during these times. Yet, I have never considered it a discredit to my personality or a deficiency that I should be hiding! It is true that I avoid making important decisions during these times. Yet, I'm not ashamed of these symptoms, simply because they are signs of my femininity and maternity, such aspects that I am extremely proud of… In Islam, dear Lydia, women are entrusted to participate in all fields of life, including decision-making positions. On the other hand, when it comes to judicial matters and fatal decisions are taken concerning the lives of people and their properties, all possible probabilities and expectations regarding the witnesses should be taken into consideration. This includes even their mood and state of mind. You need to know, Lydia, that justice in Islam is a priority. Also, preserving human souls and rights is an ultimate value. These are prior to any other consideration, like simply pleasing women by denying their health conditions, which sometimes make them open to forgetfulness. This is why God decreed that in major cases two women are needed to give testimony instead of one. This is clearly stated, in Surah 2, verse 282, where God establishes the rule for recording debts: {O you who believe! When you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of [his duty to] Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or [if] he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it [whether it is] small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest [way] that you may not entertain doubts [afterwards], except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do [it] then surely it will be a transgression in you, and be careful of [your duty] to Allah, Allah teaches you, and Allah knows all things.} In fact, such judicial precautions concerning witnesses are not confined to women alone, but to some men as well. A man witness should also meet many requirements. Otherwise, his testimony is not accepted. There are major studies on this matter of testimony, available in books of Islamic shari`a (law), which you can simply look up for further information. Yet, those who want to pick holes in the Islamic view towards women, never refer to these requirements, regarding men witnesses. They only focus on women! They simply neglect the other legal cases, in which the testimony of men are not taken, but only women are to give it before courts. Such as cases of proving children's paternity or maternity if it is a disputed matter. A simple reason for this example is that it is not common for men to stay in a room, where there is a woman who has just given birth and witness what happens with the baby. I hope the foregoing clarifies the matter. Thank you. onislam.net

Can women have men hoors in Jannah? Question: I would like to know if in Jannah there house with families that we will be reunited with, and in Jannah men will marry the houris, then can women have men hoors in Jannah? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah Ta‘ālā alone has full knowledge of the unseen. However, from the limited knowledge we were given about Jannah and its delights by Allah Ta‘ālā and His Messenger (sallAllāhu ‘alayhi wasallam), there are a few points we would like to mention: 1) Indeed, Allah Ta‘ālā has prepared every pleasure in Jannah for the believers. They will enjoy in Jannah whatever they wish and like. They are showered with Allah Ta‘ālā’s blessings and favours. All their wishes are fulfilled and all their requests are granted. Allah Ta‘ālā says: وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ Translation: “There you shall have whatever your heart desires, and you shall have whatever you ask for.” To perfect the joy and delight of believers in Jannah, Allah Ta‘ālā brings together the family members of a person, elevating the ranks of the members of a lower grade to the higher grades of their relatives. Allah Ta‘ālā says: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ٌ Translation: “Those (Mu’mineen) who do good deeds and whose progeny follow them in Imaan, We shall join their progeny with them (in Jannah) without reducing anything from (the rewards of) their (good) deeds.” [ii] In this verse, Allah Ta‘ālā says that He will bless the believing family members by bringing them together in Jannah. This will be done by elevating the rank of the children who fell short of their parents’ status. This is by Allah’s immense generosity and favour. [iii] Allah Ta‘ālā also says: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ Translation: “Eternal gardens in which they will enter together with all those of their forefathers, spouses, and progeny who are worthy (of entering Jannah because they have Imaan). And the angels shall come to them from every door.” [iv] Allah Ta‘ālā also says: ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ “Enter the Garden, you and your wives. You will be made glad.” (43: 70-73) 2) A person’s wife in this world will remain his wife in the hereafter. In Jannah, a wife will forever enjoy the company of her husband. She will only have desire for her husband. She will not have any ill-feelings for her husband. Allah Ta‘ālā says: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ Translation: “We shall remove any ill-feelings (hatred and animosity towards other Muslims) that may be in their chests.” [v] Although the men in Jannah will have hoors, they will have their wives from this world too. The wives of this world will be far superior to the hoors in Jannah. Consider the following Hadith. Umm Salamah (radiyAllāhu ‘anhā) narrates that she said to Rasūlullāh (sallAllāhu ‘alayhi wasallam), “O Rasūlallāh! Are the women of this world superior or the hoors?” He replied, “The women of this world will have superiority over the hoors just as the outer lining of a garment has superiority over the inner lining.” Umm Salamah (radiyAllāhu ‘anhā) then asked, “O Rasūlallāh! What is the reason for this?” He answered, “Because they performed Salāh, fasted, and worshipped [Allah]. Allah will put light on their faces and silk on their bodies. They will be fair in complexion and will wear green clothing and yellow jewelry. Their incense-burners will be made of pearls and their combs will be of gold. They will say, ‘We are the women who will stay forever and we will never die. We are the women who will always remain in comfort and we will never undergo difficulty. We are the women who will stay and we will never leave. Listen, we are happy women and we will never become sad. Glad tidings to those men for whom we are and who are for us’” [vi] To compare and compete are also among the feminine qualities. A female feels superior when she outmatches her counterpart. This internal instinct of women will be brought out through the beautiful hoors of Jannah. With all the description of the beauties of hoors and their admiration, when a woman from this world will compare and compete with the hoors, the women of this world will outmatch the hoors of Jannah. The description of hoors serves to bring out a sense of superiority in the women of this world. How then will a man prefer a hoor of Jannah over his wife of this world when she will be more beautiful than the hoors. Hence, the subsequent negative feelings in a women of this world does not arise. In fact, she will appreciate the hoors for giving her the opportunity to supersede in competitive beauty and feeling superior. Although only Allah Ta‘ālā knows the full realities, it is our understanding that if a woman did not get married during her worldly life, or if her husband was not from the people of Jannah, and she got admittance into Jannah, then Allah will wed her to one of the believing men in Jannah, as this would also be one of the desires of a woman of Jannah; and all desires of the inhabitants of Jannah will be fulfilled. These women will live with their husbands and they will be just as happy and content as the rest. In conclusion, the desires of each and every inhabitant of Jannah will be fulfilled. The reality is that whatever we imagine in this world as Jannah is not Jannah. Our imaginations cannot perceive what Allah Ta’ala has saved for His believing servants. May Allah Ta‘ālā bless us to be amongst the dwellers of Jannah. Aameen. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. Source: idealwoman

The shore-less ocean of Allah Ta’ala’s power We should not look at our limitations, rather we should focus at the shore-less ocean of Allah Ta‘ala’s power. Let your heart be with him no matter what your condition may be. Even if you are in sin, focus towards him. Source: Al-Haadi

In Islam Are Women Inferior to Men? Answered by Mufti Ahmed Desai (Damat Barakatuhum): Western, liberal and UN-Islamic ideas have distorted your mental vision. What is your conception of inferiority? The Qur’aan says about the Ambiyaa [Prophets] (alayhimus salaam): “These are the messengers. We have given some ranks over (or above) others.” Even the Ambiyaa [Prophets] are not equal. Rasulullah is superior in rank to Nabi Musaa . In fact he is superior than all the Ambiyaa (alayhimus salaam). Thus, in relation to Rasulullah all the Ambiyaa (alayhimus salaam) are inferior. Hadhrat Jibreel is the highest ranking Angel. In relation to him, Hadhrat Israafeel is inferior. In relation to Qur’aan Shareef, the Hadith is inferior. In relation to the Kab’ah, Masjidun Nabawi is inferior. In relation to the elder brother, the younger brother is inferior. In relation to a mother, her son, even if he is a great Aalim and a Saint, is inferior. In relation to an elder sister, the younger brother is inferior. In relation to Hadhrat Abu Bakr , Hadhrat Umar and all the Sahaabah (radhiyallahu anhum) and the entire Ummah are inferior. In relation to the Ustaadh [teacher], his students are inferior. In relation to a Shaikh [spiritual guide], his mureeds [disciples] are inferior whether male or female. In every level of society there are ranks and gradations. The concept of blanket equality is a stupid idea of the Kuffaar. The husband has been made the chief of the family by Allah Ta’ala. It is his responsibility to maintain and train his wife and children. He has the highest rank in his home. He is superior to his wife and children even if his sons are the greatest saints and he an ignorant farmer. Is it an insult to all the Ambiyaa (alayhimus salaam) to say that they are inferior to Rasulullah (sallallahu alayhi wasallam)? On the contrary, they all are proud to be the inferior followers of Rasulullah (sallallahu alayhi wasallam). Similarly is it with all the ‘inferior’ beings cited above as examples. The Qur’aan categorically states: “For men over them (women) is a rank.” What problem do you or any Muslim have with this assertion of Allah Ta’ala? the problem is only that westernism and kufr liberalism have imposed on the minds of people that the higher male ranks relegate women to chattlehood. Modernist and deviated Muslims have been made to understand that women in Islam are contemptible; that men are free to abuse and denigrate them. But every Muslim who has even a slight understanding of Islam knows that these western ideas are plain garbage which the enemies of Allah gorge out. Even in Jannat [paradise] there will be different ranks among all levels of people. When according to Islam even two men are not equal, what is wrong if there is not equality between men and women? But since deceived people have been indoctrinated to believe that ‘inferiority’ means contemptibility, they feel awkward with Islamic teachings. A woman with her piety can surpass any man in rank by Allah Ta’ala. By Allah Ta’ala, the criterion of superiority is Taqwa [God consciousness]. Innumerable women will have higher ranks by Allah Ta’ala than males on account of their Taqwa. Every Mu’min is aware of the lofty rank of Hadhrat Aisha (radhiyallahu anha). She was the Ustaadhah of numerous Sahaabah. She was the most beloved Wife of Rasulullah (sallallahu alayhis salaam). She will be entering Jannat centuries before numerous male Sahaabah. What idea will you now gain when it is said that she is inferior to her husband, Rasulullah (sallallahu alayhis salaam)? Is any contempt implied for her by this claim? We in fact say that contempt for her is Kufr [disbelief]. Thus, gradations in society are the creation and command of Allah Ta’ala. The Khalifah, sultan or king may be a corrupt and immoral man. But, the Shariah commands obedience to him in all his lawful orders. His rank is superior to others here on earth. In Islam women are not inferior to men in terms of the concocted meaning ascribed to ‘inferiority’ by the western kuffaar enemies of Islam. Source

Family Values in Islam A family is considered as a cornerstone of the social system. The progress and welfare of society or its breakdown can be traced to the strength and unity or to the weakness of the family. Islamic Family values establishes minimum basic rights to guarantee the interests of each family member, it bases the atmosphere in the family on sacrifice, love, loyalty and obedience. There are many important relationships in a family, which holds the honour, dignity and strength of the family together through the good times and the bad times. But the mother and father (husband and wife) relationship is the most important. They are the hub, nucleus and core of the family. If the husband and wife relationship is strong the offspring’s who have been raised in such a loving atmosphere are more likely to progress in education and work and be a help to society. However, if the relationship between the husband and wife is rocky, then the children are far more likely to be raised and brought up totally opposite to what has been mentioned above Allah (SWA) has described marriage through the following words: “They are libas (concealment) for you and you are libas for them.” (Surah Baqarah v.187) Allah (SWA) used the following words to describe marriage as the same as wearing ones clothes to protect one from the cold and heat; similarly marriage is a means of safeguarding oneself from sins. Also marriage provides peace and tranquillity to the heart and there is a physical bond between the husband and wife the same way ones clothes is closely attached to a person. (Tafsir-Qurtubi p.209 v.2) Marriage is a Sunnah of the Prophet of Allah Sallallahu Alahi Wasalam and a form of worship. The Prophet of Allah Sallallahu Alahi Wasalam has said: “Nikah (marriage) is my Sunnah.” (Sunan-Tirmizi) In another Hadith the Prophet of Allah Sallallahu Alahi Wasalam has said: “In the fulfilling of your sexual desires there is a sadaqah. The Sahabah Ridhwanullahi Ajmaeen asked, “If one of us fulfils his desires will he have a reward in it?” The Prophet of Allah Sallallahu Alahi Wasalam replied, “Tell me if he were to fulfil his desires in a haram way would he be sinful? So accordingly when he fulfils his desires in a halal way there is reward for him.” (Sahih Muslim) Furthermore, the Prophet of Allah Sallallahu Alahi Wasalam through his blessed teachings has informed us of the importance of a righteous and loving wife. 1- The Prophet of Allah Sallallahu Alahi Wasalam said: “If Allah grants a Muslim a righteous wife, this helps him preserve half of his religion (faith). He should, therefore, fear Allah as regards the other half.” (Tabarani and Al-Hakim) 2- The Prophet of Allah Sallallahu Alahi Wasalam said: “The whole world is pleasure, and the best pleasure of the world is the righteous woman.” (Sahih Muslim) 3. The Prophet of Allah Sallallahu Alahi Wasalam said: “Four things bring one joy: a righteous wife, a spacious house, a pious neighbor and a comfortable riding animal.” (Al-Hakim, Sunan Baihaqi) 4- The Prophet of Allah Sallallahu Alahi Wasalam said: `A Muslim man can acquire no benefit after Islam greater than a Muslim wife who makes him happy when he looks at her, obeys him when he commands her, and protects him when he is away from her in herself and in his property.’ (Sunan Nasa’i) The role of the husband revolves around the moral principle that it is his solemn duty to Allah to treat his wife with kindness, honour, and patience; to keep her honourably or free her from the marital bond honourably; and to cause her no harm or grief. Allah Almighty says: “…consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hasplacedmuchgood.” (SurahNisav.19) The role of the wife is summarized in the verse that women have rights even as they have duties, according to what is equitable; but men have a degree over them. Allah Almighty says, “And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.” (Surah Baqarah v.228) The great 19th century scholar Shaikh Molana Ashjraf Ali Thanwi (RA) has given the following advice which will serve as a recipe for a happy and loving marriage. Good Behaviour with wife Hazrat Abdullah bin Abbas (R.A) narrates: Hazrat Muhammad (S.A.W.W.) said, “The best amongst you is the person who treats his wife with love” One’s behavior towards one’s wife is the measure of the perfection of one’s belief as the Prophet (S.A.W.W.) said: “The most complete of the believers in his belief is he who perfects his manners, and the best of you in manners are those who act best towards their wives.” Be tolerant and lenient in Behaviour with your wife Hazrat Abu Huraira (R.A.) narrates that Hazrat Muhammad (S.A.W.W.) said, “If a person believes in the judgment day, when he faces some difficulty (interpersonal quarrels), he should talk leniently or rather keep silence. O People! Do accept the welfare in the matters of women. (Remember) the women are born from ribs and if you want to straighten it, you will break it up and if you leave it as it was, it will never be straight, so be tolerant and soft with them” He must exercise patience and forgiveness in the case of disagreement or dispute, and not rush to divorce. The declaration of divorce is a grave matter indeed, and the Prophet (s) said: “Of permitted matters the most loathesome before Allah is divorce” (abgh`ad al-halal `ind Allah al-talaq). In another hadith he said that divorce is so grave that because of it Allah’s throne is made to shake. He said: “The best intercession [i.e. intervention of a third party] is that which brings back together the husband and the wife.” Womanizing — divorce for the purpose of marrying another woman out of sexual attraction incurs Allah’s curse according to the hadith: “Allah’s curse is on the womanizing, divorcing man” (la`ana Allahu kulla dhawwaaqin mutallaaq). Finally, even in the midst of and after divorce, Allah has prescribed kindness upon the man: “(After pronouncing divorce) she must be retained in honor or released in kindness” (2:228). To lend a hand to your wife in household tasks It is not an awkward thing to lend a hand to your wife in household tasks if you are free. A majority of our males considers it awkward and bad to do so. Hazrat Aswad (R.A.) narrates that he asked Ummul Mo’mineen Hazrat Ayesha Siddiqa (R.A.) about the routine of Hazrat Muhammad (S.A.W.W.) while staying at home. She replied that Hazrat Muhammad (S.A.W.W.) used to remain busy in household work and at the time of Namaz, He stood to offer Namaz”. Not to stay far away from wife for a long time The husband is not to stay away from his wife or keep his wife in a state of suspense, whether at home or abroad, for a protracted period of time except with her consent. Allah said: “Turn not away (from your wife) altogether, so as to leave her hanging. If you come to a friendly understanding and practice self-restraint, then Allah is Oft-Forgiving, Merciful” (4:129). The husband should not be away for longer than 4 month without her permission or consent. (Fatawa Rahimiyah P.238 V.8) Punishment & Beating The Prophet (S.A.W.W.) said: “Do not beat your wife.” He also said: “Do not strike your wife in the face.” The expiation for striking one’s slave in the face is to set him or her free on the spot, but what expiation is there for striking one’s wife? The Prophet (S.A.W.W.) condemned the man who beats his wife in the day and then approaches her at night. Remember that our Prophet Muhammad Salallaahu ‘aliahi wa’sallaam had found the time to go out to the desert and race with his wife Aisha. She out ran him but later after she had gained some weight, he out ran her. Remember that you will be rewarded by Allah (SWA) for any emotions you show to your wife as the Prophet Salallaahu ‘aliahi wa’sallaam said “one would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife” Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu ‘alaiahi wa’sallaam said “the best of you are those who are best to their wives” Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham. Source

The Islamic New Year: One Year Closer to the Grave by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh At the start of the year, we need to keep in mind that one more year of our lives has gone. If our actions were evil, and we were treading the path to Jahannam, we have now come one year closer to it. And if we were in search of Jannah then we now have one year less to reach that goal. In brief, the end of the year means the end of a year of our lives. An Arabic poet says, The passing of days please a person, But this passing(in reality) is the passing of his life. We need to always value each and every second of our lives, as we may not be live to see the 1st of Muharram next year; in fact we may not live to see the next moment. This is what Imam Bukhārī rahimahullāh highlighted in the following couplets, Value the reward of Salāh whilst you have the time to do so, For it is possible that your death is sudden. I have seen many healthy people without any form of illness Whose healthy soul departed suddenly Courtesy At Tazkiyah

Men stand care-takers of women Surah al-Baqarah, Verse 228 "And the divorced women shall keep themselves waiting for three periods. And it is not legal for them to conceal what Allah has created in their wombs, if they do believe in Allah and in the last day. And their husbands are best entitled to take them back in the meantime if they want a settlement. And women have rights similar to what they owe as recognized, though for men there is a step above them. And Allah is Mighty, Wise." (2:228) A Great Verse Defining The Status Of Man And Woman This verse contains a rule of Shari'ah concerning the mutual rights and duties enjoined upon men and women and explains the degree of their role. Important details of this very rule appear before this verse, and again, after the verse, through several sections. The Place Of Women In Islaam At this point, it seems pertinent to explain to some extent the status given by Islam to women. If understood in its full perspective, it will certainly lead to the conclusion that a just and moderate social system would not have required more than this. It may be noted that this is the crucial place, any deviation or departure from which becomes a great danger for man's life here and in the Hereafter. Deliberation would reveal that two things serve as the necessary basis for the survival and development of this world. These are: woman and wealth. But, a look at the other side of the coin shows that this twosome is also a source of disturbance, bloodshed and tribulation. Further deliberation would easily help one reach the conclusion that although these two, given their real place in life, are instrumental in the progress of this world, yet, as and when, they are aimlessly moved away from their real place, they are capable of shaking the world like an earthquake. The Qur'an has given man a way of life, a system. Both these human factors have been assigned their correct respective places in a way that they yield the maximum benefits to the total exclusion of peacelessness. The proper place of wealth, the sources of its acquisition and the ways of spending it, as well as, a just system of the distribution of wealth is a regular field of knowledge. A detailed discussion of this subject will Insha Allah appear on some other occasion. My published treatise entitled, 'The Distribution of Wealth' could serve as an indicator of basics. Being discussed here, at this point, is woman and her rights and duties. About this, the verse under reference states: As there are rights of men over women which must be given, so there are rights of women over men which must be given. However, the quantum of difference that must be recognized here is: Men have a 'step' above women. Almost the same subject has appeared in Surah Al-Nisa' in this manner: "Men stand care-takers of women, since Allah has made some of them excel the other, and because they have spent of their wealth." (4:34) The status of women in pre-Islamic society Before Islam, in the age of ignorance (Jahiliyyah), it was common practice that women were equated with articles of home use. They would be bought and sold like cattle. She had no right whatsoever in relation to her marriage. She had to go where she was sent by her guardians. Far from being entitled to some share in the inheritance from her relatives, she herself was treated as a piece of inheritance like any other household item. She was considered as something owned by men while she owned nothing. And, even that which she allegedly owned she could not spend without the permission of men. However, her husband had all the right in the world to spend that which belonged to her as and how he elected to do so. She did not even have the right to question. So much so that some groups from amongst the European countries which are considered to be among the most civilized in the world today had reached the limit where they did not even accept that women were human beings! Women had no place in religion. They were considered unfit for worship, and for Paradise. In some synods of Rome, it was decided after mutual consultations that she was a dirty animal which had no soul. Usually, it was considered permissible for a father to kill, or even, bury her daughter alive. In fact, this act was judged to be a mark of honour and a standard of nobility. There were some who held the opinion that anybody who killed a woman did not have to pay blood-money or be charged with retaliatory action. And should the husband die, the wife too was burnt alive with his dead body. Following the birth of the noble Prophet (sallallaahu 'alaihi wa sallam) and before his prophethood, in the year 586, France showed its compassion for women by passing a resolution, of course after great deliberation and controversy, that woman is after all a human being, but she has been created for the sole purpose of serving man! Created for the sole purpose of serving man! In short, the whole world, and all nations and religions that inhabited it, had been treating women with callousness that makes one tremble with fear. For this poor creature, there was no reason, no justice, anywhere. Ransomed be our lives for him who came as mercy for the worlds (sallallaahu 'alaihi wa sallam), and for the true religion which opened the eyes of the people of this world, taught man to respect man, made justice and equity the law, men were made responsible for the rights of women parallel to their own rights on them. Woman was made free and independent. She became the owner of her life and property, similar to men. No man can, even if he be a father or grandfather, force a woman to marry someone. Should she be given in marriage without her consent, the act remains dangling on her consent. If she says no, it stands annulled. No man has any right to spend anything from that which belongs to her, without her consent and approval. After the death of her husband or after having been divorced by him, she becomes independent and she cannot be compelled by anyone for anything. She gets a share in the inheritance of her relatives just like men. To spend on her and to keep her happy has been declared an act of 'ibadah (worship) under the blessed law of Muhammad, on him be peace and blessing. Should the husband fail to give the rights due, she could, through an Islamic court, force him to do so or to divorce her. Man's Guardianship Is Essential For Peace And Order Not giving women their due rights was ranked as injustice, oppression, stinginess and villainy which was erased by Islam. Similarly, leaving them to go their way with an unbridled liberty from the guardianship and care of men, and to make them earn their own sustenance and life support amounts to wasting her rights and destroying her genius. Neither does she deserve that fate in view of her physique nor does that great mission of bringing up children and the charge of family management, which has been naturally entrusted to her, deserve it. In addition to that, women are, when deprived of the guardianship and care of men, a great danger for the whole human society, a situation that is bound to create all sorts of disturbances, including riots and bloodshed, as a matter of daily routine. That is why the noble Qur'an, while stating the mandatory rights of women, also declared: men are a step above women which, in still other words, amounts to saying that men are responsible for them as their caretakers. As it was in the first age of ignorance before Islam, all nations of the world, by keeping women as a household item or a dumb animal, had fallen prey to this mistake. So it came to pass that, following Islam's age of decadence, there started a later age of ignorance. Here the first mistake is being matched by yet another mistake, as a reaction in the opposite direction, when efforts are being made continuously to get rid of even this much degree of precedence men have over women. As a result, obscenity and shamelessness became common, the world became a home of conflicts and disorder, and bloodshed became so cheap that the first age of ignorance remained no match anymore. There is an Arab saying: The ignorant man never stays on moderation. If he decides to stay from acting excessively, he slides into a behaviour of neglect. This is the prevailing attitude in the world of today. There was that time when they were not even prepared to call or understand women as a member of the human race. Now they have advanced to the limit that the 'yoke' of man's guardianship and caretaking of women, which is perfectly wise and suitable universally for men, and women, is being thrown away, the ill consequnces of which are becoming visible everyday. And believe it, unless they bow down before this noble statement of the Qur'an, such disorders will go on increasing day by day. Governments today make new laws incessantly to bring peace into the world. New institutions are established for this purpose. Millions are spent but the source of disorders goes unnoticed by them. If a Commission of Inquiry was to be established to determine the causes of disorder, bloodshed and internecine wars, it is likely that the cause of more than fifty percent of such crimes will turn out to be woman and her unbridled freedom. But, in the contemporary world, the prevailing pursuit of desires has confounded even the best of minds. No corrective check against the worship of desires is even entertained. May Allah Almighty enlighten our hearts with the light of faith and help us act according to the guidance given in His Book and in the conduct of the Holy Prophet (sallallaahu 'alaihi wa sallam) because that is our blessed capital both in in this world and in the Hereafter. A Conflict And Its Resolution We find out from this verse that the Qur'an tells the husband and wife about duties assigned to each, whereby men have been placed under obligation to give women their rights, in the same manner as women have been placed under obligation to give men their rights. This indicates that each party should watch out on the fulfillment of its respective duties rather than go after demanding rights. And should they succeed in doing so, the very issue of demanding rights will cease to exist, because the duties of men are the rights of women and the duties of women are the rights of men. When duties are taken care of, rights will be automatically fulfilled. These days the root of all troubles lies in the attitude of people who are alert to their rights but negligent of their duties. As a result, rights are demanded on a war footing as is evident from the current confrontation between governments and masses, husbands and wives and between other authorities and their challengers. This indicator of the Qur'an has modified the confrontational aspect of the issue by stressing that everyone should make all possible effort to fulfil his or her duties and when it comes to his or her own rights try to overlook any infringements gently, forego and forgive. If this teaching of the Qur'an could become common universal practice, homes, families, even countries and governments will find that most of their conflicts have been resolved for good. Man's Higher Position Over Woman Is For Discipline Only A universal system in the world, the human nature and the best interests of women themselves required that men be not only given a particular sort of controlling and care-taking right over women, but that it be rather made incumbent on them. This is what has been stated in the verse: Men stand care-takers of women.' But, this does not necessarily entail that all men are superior to all women because being superior in the sight of Allah wholly depends on belief and good conduct. In Divine dispension, the increase or decrease in degrees operates in synchronization with the degrees of belief and conduct. Therefore, in matters relating to the Hereafter, it is not necessary that men alone should continue to have that step or degree above women. This too is possible and, as elaborated in Qur'anic verses and Hadith narrations, this is what would come to pass — that some women, through their obedience to and worship of Allah, will become superior to many men with their degree of precedence rising higher than many a men. Although the Holy Qur'an, while describing the injunctions of Shari'ah, according to its own clear stress, declares that men and women are absolutely equal and the injunctions where there is some difference have been expressly explained, but the address is generally to men and the gender used is masculine. This treatment, however, is not peculiar to the noble Qur'an. Governments too, use the masculine gender in their laws fairly commonly, although the law is universally applicable to men and women both. One immediate reason for this is the very difference identified in the verses of the noble Qur'an, that is, for men there is a step above women. The second consideration, perhaps implied here as well, may be that satr (concealment) is better even when there is a discussion about masturat (women: the concealed ones). But, when women realized that the noble Qur'an does not address them directly at various places like it does address men, the venerated mother of the faithful, Sayyidah Umm Salmah (radiallaahu 'anhaa) pointed this out to the Holy Prophet (sallallaahu 'alaihi wa sallam) and thereupon the following verse of the Surah Al-Ahzaab was revealed: "Submitting men and submitting women, believing men and believing women, obedient men and obedient women ..." (This appears in details in Nasa'i, Musnad Ahmad and Tafsir Ibn Jarir etc.) where women were clearly and expressly identified along with men which implies that the status of women is no less than men in obedience to Allah and in His worship, in being near Him and His approval, and in the ranks of Paradise. According to a report in Tafsir Ibn Kathir, some Muslim women came to the the blessed wives of the Holy Prophet (sallallaahu 'alaihi wa sallam and asked about the general absence of any mention of Muslim women in the Holy Qur'an, while it does mention men at several places, and also refers to the blessed wives of the Holy Prophet ig, from among women. Thereupon, the verse referred to above was revealed. To sum up, it can be said that a certain measure of precedence and authority in regulating the affairs of worldly life is for the good of women and that wisdom so dictates. Other than that, there is no difference in the reward and retribution for deeds, good or bad, and in the degree of merit attained in the Hereafter. The same subject appears in the noble Qur'an with much more clarity in the following manner: "And whosoever male or female, does a righteous deed, while he (or she) is a believer, we shall assuredly get him (or her) to live a goodly life." (16:97) After these preliminary remarks let's ponder over the words of the original verse under discussion. It was said: "And women have rights similar to what they owe" that is, their rights are incumbent upon men similarly as the rights of men are incumbent upon them. Here the rights of women were mentioned before the rights of men, one reason for which is that man after all, given his physical power and God-given precedence, manages to wrest his rights from women anyway. The concern should be for the rights of women since they cannot habitually wrest their rights by force. There is yet another hint here which suggests that men should take the first step to give the rights of women. However, the similarity and equivalency declared by the use of the word mithl (like, similar) in the text here could just never mean that the kind of job men do should also be done by women, or vice versa, because the distribution of work and respective duties for men and women are naturally different. In fact, it means that it is obligatory that rights belonging to both be observed equally and mutually and that the punishment for any negligence or shortcoming be also equal. It is worth observing at this point how the noble Qur'an has, in a sentence so small, miniaturized a whole roster of rights and duties since all rights women have over men and all rights men have over women are included under the sense of this verse. (Muhit) Simply by adding one more word (bil-ma'roof: justly, uprightly, kindly, courteously, according to the practice approved by the Shari'ah, or simply - "as recognized", a closer expression used in the accompanying translation of the verse) the possible occurrence of mutual controversies was eliminated. It was established that rights should be given using the ma'ruf method because the meaning of ma'ruf includes that which is neither prohibited nor impermissible under the dictates of the Shari'ah nor does it have any element of hardship or excess under common habit or custom or 'urf. The purport is that observing the routine of legal provisions is not enough, instead, it will be examined that, according to 'urf or customarily approved practice, the other party does not in any case suffer from pain or loss. That which is judged to be a source of pain and loss, in view of 'urf, will be forbidden and remain impermissible, for instance, coldness, indifference or such behaviour or conduct which causes pain. These can hardly be covered under an article of law but the word bi I'ma'ruf does encompass them. After that it was said: 'Though for men there is a step above them.' The well-known meaning and sense of this verse is that despite the rights of the parties being equal, Allah Almighty has bestowed upon men a certain degree of precedence and authority over women. That there is great wisdom in doing so has been hinted at by the use of the words: "And Allah is Mighty, Wise" towards the end of the verse. Giving the meaning of this sentence, Sayyidna 'Abdullah ibn 'Abbas (radiallaahu 'anhumaa) has added that Allah Almighty has given men a degree of precedence as compared to women, therefore they should act with much more forbearance. Even if women fall short of giving them their rights, the degree of their precedence is such that they should bear by it, be patient and do nothing to desist from giving them their rights. (Qurtubi) (Ma'ariful Qur'an) Source

Can one say women will be lower class citizens in Jannah? Question It seems that heavan has been created for men because they will have so many wives. Every source I read about heavan it only refers to men. There is nothing for women to look forward to in Jannah other than green clothes and gold combs. All the references about beauty are associated to houris not the worldly women who worshipped and suffered and lived in the obedience of their husbands throughout her life. So can one say women will be lower class citizens in Jannah? Usually most men want more than one wife but because it is easier to look after one they keep one, all women want to just be the only one for their husbands. So why in Jannah will mens desire for more than one be fulfilled but women’s desire will not be fulfilled and will have to watch and wait for thei husbands to come back to them after spending time with the houris and having sex with them who did’nt worship God or suffer on the world. It looks as though that heavan is only for men? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh There will be two types of women in Jannat:- The first type is the human woman of the world who will be re-created according to the beauty of Jannat. Allah Ta’ala says: إنا أنشأناهن إنشاء (35) فجعلناهن أبكارا (36) عربا أترابا (37) “We created them as a new creation. And we made them virgins, loving to their husbands, equal in age.” [56: 35-37] Allah Ta’ala will make old women into young women and non-virgins to virgins. No matter how their appearance was in this world, Allah Ta’ala will make them all beautiful and good looking in accordance to the beauty of Jannat. [safwat At-tafaasir 3/309- Darul Qalam, Beirut] Once Mufti Mahmood Saheb (Rahmatullahi ‘alayhi) was asked that if men will receive Hurs, what will the women receive? He replied that the wives of the believers will stay with their own husbands. Women who never married in this world will be given a choice to get married with any (unmarried) man they wish. If they do not like any of them, a special man will be created for them (similar to the Hurs) and Allah Ta’ala will join both of them in marriage. [Fataawa Mahmoodiyyah 5/298] Allamah Alusi (Rahmatullahi ‘alayhi) also mentions in his tafseer that a person’s wife in this world will remain his wife hereafter. [Ruhul Ma’ani 25/136- Dar Ihya At-Tawrath Al-A’rabi, Beirut] The love between a Muslim husband and wife is a true love because it will last forever and in fact the wife will be the queen of all the Hurs. To show the superiority of human women over the Hurs it have been made mention in a hadeeth that Umm Salama (Radhiyallaahu ‘anha) narrates that she said to Rasulullaah (Sallallaahu ‘alayhi Wassallam), المعجم الأوسط – (3 / 278) 3141 – حدثنا بكر قال نا عمرو بن هاشم البيروتي قال نا سليمان بن ابي كريمة عن هشام بن حسان عن الحسن عن أمه عن أم سلمة زوج النبي صلى الله عليه و سلم قالت …الي قولها… قلت يا رسول الله أنساء الدنيا أفضل أم الحور العين قال بل نساء الدنيا أفضل من الحور العين كفضل الظهارة على البطانة قلت يا رسول الله وبم ذاك قال بصلاتهن وصيامهن وعبادتهن لله عز و جل ألبس الله عز و جل وجوههن النور وأجسادهن الحرير بيض الألوان خضر الثياب صفر الحلي مجامرهن الدر وأمشاطهن الذهب يقلن إلا نحن الخالدات فلا نموت أبدا إلا ونحن الناعمات فلا نبؤس أبدا ألا ونحن المقيمات فلا نظعن أبدا إلا ونحن الراضيات فلا نسخط أبدا طوبى لمن كنا له وكان لنا “Oh Rasulullah! Are the women of this world superior or the Hurs?” He replied, “The women of this world will have superiority over the Hurs just as the outer lining of a garment has superiority over the inner lining. “Umm Salama” then asked, “Oh Rasulullah! What is the reason for this? He answered, “Because they performed Salah, fasted, and worshipped [Allah]. Allah Ta’ala will put light on their faces and silk on their bodies. [The human women] will be fair in complexion and will wear green clothing and yellow jewellery. Their incense-burners will be made of pearls and their combs will be of gold. They will say ‘We are the women who will stay forever and we will never die. We are the women who will always remain in comfort and we will never undergo difficulty. We are the women who will stay and we will never leave. Listen! We are happy women and we will never become sad. Glad tidings to those men for whom we are and who are for us.” [Recorded in At-Tibraani 3/278] إتحاف الخيرة المهرة – (8 / 153) فكان رسول الله صلى الله عليه وسلم يقول : والذي بعثني بالحق ما أنتم في الدنيا بأعرف بأزواجهم ومساكنهم من أهل الجنة بأزواجهم ومساكنهم ، فيدخل رجل منهم على ثنتين وسبعين زوجة فيما ينشئ وثنتين من ولد آدم لهما فضل على ما أنشأ الله بعبادتهما الله في الدنيا Muhammed ibn Ka’b Al-Qurazi t narrates from a person of the Ansâr (people of Madînah) that Rasûlullah SAW said, “I take the oath of that Being who sent me with the truth, you are not more acquainted with your wives and houses than the people of Jannah. A person of Jannah will come to 72 wives which Allah specially created in Jannah (hûrs) and 2 human wives. The human wives will have virtue over the [hûrs] because they worshipped Allah in the world.” (Targheeb Vol.4 Pg.534, Ithaaf al-khiyarah al-maharah) These two Ahadith clearly show that a woman of this world will be greater and of a higher class than the women of the hereafter. The underlying reason of being given this preference is because of the worship and endurance which the women of this world had to bear. Furthermore, Allah Ta’ala will make the women of this world more beautiful and attractive than the Hurs. She will be the queen. Wherever in the Quran mention is made of the women of Jannat, both the Hurs and the human women could be meant. Another interpretation of the verse “equal in age” is that the women of Jannat will all be equal in age, which will ensure that they get along with one another and make the believer’s life peaceful. [Ruhul Ma’ani 13/220]. It is normally the case this in world that the co-wives have quarrels and arguments which make the husband’s life miserable. However, in Jannat there will not be any jealousy, malice or hatred between the people. Ahaadeeth in Sahih Bukharee and Sahih Muslim mentions that the hearts of the people of Jannat will be one and there will not be any difference between them. Allah Ta’ala also says in this regard: “And we will take out all (mutual) hatred from their hearts.” [7:43] This will ensure that all of a person’s wives will get along and will never become jealous of one another. On the other hand, a person will receive everything that he/she ever desired in Jannat. As Allah Ta’ala says:- وفيها ما تشتهيه الأنفس وتلذ الأعين وأنتم فيها خالدون (71) “And in Jannah you will get whate“And in Jannat will be whatever the inner-soul desires and whatever the eye finds pleasure in, and you will stay there forever.” [Qur’an 43:71] Furthermore He says:- ولكم فيها ما تشتهي أنفسكم ولكم فيها ما تدعون (31) “And in Jannah you will get whatever your souls desire and whatever you ask for” (Fussilat, 31) Everything in Jannat will be in accordance with a person’s desires and wishes. If that is your desire to be with your husband all the time, definitely Allah Ta’ala will grant it to you. As he made mentioned in Holy Qura’an: والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم وما ألتناهم من عملهم من شيء كل امرئ بما كسب رهين (21) “And those who believed and whose descendants followed them in faith – We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he/she earned, is retained.” Therefore we should bear in mind that Almighty Allah in his infinite wisdom and knowledge has created men and women from a single being and it is only Allah Ta’ala who knows the true biological, mental and spiritual structure of each individual, their needs and desires; hence Allah Ta’ala can do as He wishes and there is none to question His authority. And Allah knows best Wassalamu Alaikum Ml. Ismail Moosa, Ml. Mohammad Ashhad bin Said, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Some Important Points

Explanations from Scholars

Female Leadership in Islam Allaah says in the Quran, “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa 4:34] Al-Qurtubi said: The words “Men are the protectors and maintainers of women” mean that they spend on them and protect them, and also that they (men) are the rulers and governors, and the ones who go on military campaigns, and none of these are the role of women. Tafseer al-Qurtubi, 5/168. Ibn Katheer said: It means the man is in charge of the woman; he is her leader, the ruler over her who disciplines her if she goes astray. “because Allaah has made one of them to excel the other” means, because men are superior to woman, and a man is better than a woman. Hence Prophethood was given only to men, as is the role of caliph, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” Tafseer Ibn Katheer, 1/492. The Prophet sallallaahu 'alayhi wasallam has mentioned that: "A nation that has entrusted its affairs to a woman can never be successful." (Bukhari vl.5, pg.136, Bukhari vl. 4 Page 97, Nisai vl. 8 Page 227, Tirmidhi vl. 5 Page 457) Imam Tirmidhi (RA), after narrating this hadith, says: "This is a sound and authentic hadith." In another hadith we read: "Men are destroyed when they obey women." Hakim (RA) writes that the chain of narrators is authentic and Hafiz Dhahabi (RA) has also agreed that this hadith is authentic. (Quoted by Ml. Y.Ludhyanwi on the authority of Mustadrak Hakim, vl.4, pg.291) Rasulullah sallallahu alaihi wasallam also said: "When your rulers are the best among you, your wealthy are generous, and your matters are decided by mutual consultation, then the surface of the earth is better for you than the belly of the earth. However, when your rulers are the worst among you, your wealthy are miserly and your matters are in the hands of your women, then the belly of the earth is better for you than its surface." (Tirmidhi vl.4, pg.459) Commenting on the quality of this hadith, Imam Tirmidhi writes: "This is a Gharib Hadith (i.e. a hadith that had been narrated by only one person in each era until the codification period) - we do not know it except from Salih-al-Murriy. There are some strange facts in the narrations of Salih in which he is unique (mutafarrid). He is however, a pious man." Nevertheless all scholars of Islam; commentators of the Qurân, Hadith and jurisprudence have, on the basis of the Hadith "A nation will never be successful ...." unanimously agreed that female leadership is not permissible in Islam.