ummtaalib

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.

Question I was born Muslim, but a 25 years old I am not able to accept Islam.I am torn between what I do not believe in and what I was raised to believe in? I think Islam is a man's religion why does a man get 70 virgins in heaven, what about women. Why cant women have the same? [The following answer is given regarding the Hurs after mentioning the ill treatment of women in other places as well as in pre-Islamic Arabia. Full Q/A regarding "I think Islam is a man's religion" HERE] Answer Now, regarding the answer to the question; it is stated in (Fatawa Mahmudiyah Vol 5, P298), the wives of the believers will have their husbands in Paradise. The unmarried woman will have whatever man she desires in Paradise and if she does not desire any of them, a special male Hur will be created for her. Not only will she have this favor but she will also have superiority over the Hurs (beautiful damsels of paradise). عن أم سلمة قالت 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 وبما ذاك ؟ قال : بصلاتهن وصيامهن وعبادتهن Narrated from Hazrat Umme Salamaرضي الله عنها she said “I said, Oh Messenger of Allah صلى الله عليه و سلم are the women of this world superior or the Hurs? He replied “The women of this world will have superiority over the Hurs as the outer lining of a garment have superiority over the inner lining. I said “Oh Messenger of Allah صلى الله عليه و سلم, why is this? He replied “Because they performed Salah, fasted, and worshipped (Allah)”. (Ma’jam Kabeer, vol23, p367) Allah Ta’ala also mentions in the Holy Quran: لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيد “They will have whatever they wish therein (Jannat) and with Us is more.”(50:35) Therefore we should bear in mind that Almighty Allah in His infinite Wisdom and Knowledge has created man and woman from a single being and it is only Allah who knows the true biological, mental and spiritual structure of each individual, their needs and desires; hence, if Allah Ta’ala wills that males should get Seventy virgins, He knows what pleases them. Similarly, females will be given what pleases them. Allah Ta’ala can do as He wishes and there is none to question His authority. Despite your doubt regarding Islam, it is pleasing to know that you seek the truth. Undoubtedly the truth will be found in Islam; however, this is a fact that needs to be discovered by you. If you have any doubts or queries in future, we will be more than happy to assist you to the best of our ability. References a) Kittel, Gerhard, Theological Dictionary of the New Testament (Michigan, U.S.A.:W.M.B. Eerdmans Publishing Company, 1968) 777-778. b) Rahman, Afzalur,ed. “Role of Muslim women in Society”, Encyclopedia of Seerah (London: Seerah Foundation, 1987) 4 a) Kittel.op.cit. 779-781. b) Gibbon, Edward, The Decline and fall of the Roman Empire (U.S.A.: Classic Appreciation Society,1956) 391, 441 Al Tabari, Ja’far ibn Jarir Tarikh Tabari (Beirut: Dar al-Kutub Al Ilmiyah, n.d) Vol3, 138 Walker, Benjamin, Hindu World (Great Britain: George Allan and Unwin Ltd.1968) 603-606 Encyclopedia Judaic a (Jerusalem, Israel: Keter Publishing House Ltd. 1971) 624-626 a) Ferguson, Everett, Study in Early Christianity (New York: Garland Publishing Inc. 1993)20-21. b) Ibid. 134-201. Rahman, Afzalur,op.cit. 28. The above extracted from “Morality in Islam” by Dr. Mufti Allie Haroun Sheik And Allah knows best Wassalam Ml. Zakariyya bin Ahmed, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Regarding the Virtue Men have over Women: Allah says, لِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ }البقرة: 228{ …for men is a degree above women… Qur’ān 2:228 Allah Ta’āla expounds on this higher degree in another verse, الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ }النساء: 34{ Men are the overseer upon women with all that which Allah has bestowed some of them over the others, and with what they spend from their wealth… Qur’ān 4:34 InshaAllah the following posts will clear misconceptions and provide correct understanding.

Words of Advice With regard to the phrase, “that if one of them (two women) errs”, Ibn Katheer said: “This means, the two women, if one of them forgets the testimony, then ‘the other can remind her’, i.e., she can remind her about the matter concerning which testimony is being given.” (Tafseer Ibn Katheer, part 1, p. 724) This does not mean that a woman does not understand or that she cannot remember things, but she is weaker than man in these aspects – usually. Scientific and specialized studies have shown that men’s minds are more perfect than those of women, and reality and experience bear witness to that. Nevertheless, there are some women who are far superior to men in their reason and insight, but they are few, and the ruling is based on the majority and the usual cases. A woman may compensate for her weaknesses by striving hard, and surpass men when they are negligent. Hence we find that in some colleges, female students surpass male students because of their greater efforts and their keenness to succeed when many of the male students are negligent and are not eager to learn. A man may also excel over a woman in some fields that are basically hers, so we find that some of the most skilled chefs, tailors, cosmeticians and obstetricians on the international level are men. The point is that usually – and no wise person would dispute this – most of the prominent people in the religious sciences, such as fiqh, hadeeth, tafseer, ‘aqeedah and preaching, and in the worldly sciences such as medicine, astronomy, engineering, physics, chemistry, etc. are men. If we think about the western societies in which men and women are regarded as equal in all aspects, we will find that despite that men still prevail. Still, Allaah has given women pre-eminence and has favoured them over men in some aspects, such as caring for children, and showing patience, love and compassion towards them, and managing the home. Hence the sharee’ah gives custody to them, for the mother is the first school, from which the future men, leaders of the world and scholars of the ummah graduate. What virtue can be greater than this? Islam encourages special care for the mother and her children, and enjoins upon children to honour their mother, treat her kindly and give her preferential treatment above the father. It was narrated that Abu Hurayrah said: “A man said, ‘O Messenger of Allaah, who among the people is most deserving of my good companionship?’ He said, Your mother, then your mother, then your mother, then your father, then those who are closest in order of closeness.’” (Narrated by Muslim, 2548). What greater honour can there be than this? So let everyone work in his or her field of specialization. Men should not interfere in pregnancy and breastfeeding, and women should not be involved in jihad, fighting the enemy, or holding the positions of khaleefah or ruler. Whatever is permitted to both of them should be done within the guidelines of sharee’ah, such as not allowing free mixing of the sexes and not neglecting other duties such as those of husbands and wives. And Allaah is the Source of strength. Sheikh Muhammed Salih Al-Munajjid

10 Good Reasons to Do Good Deeds Allaah The Almighty enjoins us to remember Him frequently and perform good deeds because forgetfulness is a disease that leads to neglecting virtuous deeds. Allaah The Almighty says: {وَلَقَدْ عَهِدْنَا إِلَىَ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً } 'Translated' {And We had already taken a promise from Adam before, but he forgot; and We found not in him determination} [Taha: 115]. One's good deeds should be based on one's belief in Allaah The Almighty, and we must frequently remind ourselves of the reward for righteous deeds which encourages us to perform them. A person should always remember that he has been instructed to compete in virtuous deeds. Allaah The Almighty says: {..سَابِقُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ } 'Translation' {Race one with another in hastening towards Forgiveness from your Lord } [Hadid: 21]. The following are a few factors that serve as incentives to perform righteous deeds in order to gain blessings in this world and eternal reward in the Hereafter. 1. Visiting charitable and humanitarian organizations encourages a Muslim to perform virtuous deeds. 2. Learning about how much our pious predecessors would cry whenever they missed out on a chance to perform virtuous deeds. The Prophet (Sallallaahu Alaihi Wasalaam) said: 'The people of Paradise do not regret anything more than regretting an hour they spent (in this life) without mentioning Allaah' (At-Tabaraani). Sa’eed At-Tanookhi used to cry if for any reason he had missed a congregational prayer. Ibn Mas’ood, said, "I never regretted anything more than regretting a day which passed in which I did not increase (upon) my virtuous deeds." 3. Remembering that life is short makes a Muslim exert extra efforts in performing virtuous deeds; the Prophet (Sallallaahu Alaihi Wasalaam) said: 'Rush towards the performance of virtuous deeds before you are afflicted with trials as dark as the night' (Muslim). 4. Reading books that soften the heart, mention virtuous deeds and encourage people to perform them. 5. Knowing that encouraging others entitles you to the same reward as theirs, as the Prophet (Sallallaahu Alaihi Wasalaam) said: 'He who revives a deed from Islaam (which people forgot or abandoned) gets the same reward as the one who (subsequently) performs it' (Muslim). 6. Loving those who perform virtuous deeds, because the Prophet (Sallallaahu Alaihi Wasalaam) said: 'A person will be (on the Day of Resurrection) with those whom he loves (in life)' (Al-Bukhaari and Muslim). 7. One should always supplicate to Allaah The Almighty to facilitate for him the performance of virtuous deeds, because performing virtuous deeds is a gift from Allaah The Almighty which He grants to whomever He wishes from amongst His slaves. Humaam ibn Al-Haarith used to supplicate saying, "O Allaah! Make me satisfied with little sleep and grant me (the ability of) staying up during the night performing acts of obedience to you" and he would sleep very little, while sitting down.The Prophet (Sallallaahu Alaihi Wasalaam) used to ask Allaah The Almighty to enable him to perform virtuous deeds saying: 'O Allaah! I ask You to enable me to perform virtuous deeds and (for) the abandonment of sins' (At-Tirmithi). 8. Remembering Paradise and its pleasures, and what has been prepared for the people of virtue there. Allaah The Almighty Says:'Translation' {And march forth in the way (leading to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth} [Aal-Imran:133]. 9. Realizing that the longer virtuous people live the more beloved to Allaah The Almighty they become, as the Prophet (Sallallaahu Alaihi Wasalaam) said when he was asked about the best people in the sight of Allaah The Almighty: 'He who lives long and performs virtuous deeds' (At-Tirmithi). 10. Knowing that persistence in virtuous deeds is beloved to Allaah even if the deeds were few in number, as the Prophet (Sallallaahu Alaihi Wasalaam) said: 'The most beloved deeds to Allaah are those which are persistent, even if they were little (in number)'.

Nasihah (Advice): Auctioning in Islam Anas Bin Maalik Radhiallahu Anhu reports that Rasoolullah Sallallahu Alaihi Wasallam sold a saddle blanket and a drinking bowl. Rasoolullah Sallallahu Alaihi Wasallam said: Who would buy this saddle blanket and drinking bowl? A man said: I will take them for a Dirham. Rasoolullah Sallallahu Alaihi Wasallam said: Who will give more than a Dirham? Who will give more than a Dirham? A man agreed to give two Dirhams, so Rasoolullah Sallallahu Alaihi Wasallam sold it to him. (Tirmidhi) Question and Answer: Q.Is auctioning to purchase a home or vehicle or selling any personal item of oneself through the form of auctioning permissible in Islam? (Question published as received) A. The concept of auctioning is permissible in Islam. And Allah Knows Bes Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sunnats and Aadaab of Sleeping – Part 4 1. One should recite the following before retiring to bed: a) Tasbeeh-e-Faatimi i.e. 33 times Subhaanallah, 33 times Alhamdulillah, and 34 times Allahu Akbar. عن علي رضي الله عنه أن فاطمة رضي الله عنها أتت النبي صلى الله عليه وسلم تشكو إليه ما تلقى في يدها من الرحى وبلغها أنه جاءه رقيق فلم تصادفه فذكرت ذلك لعائشة فلما جاء أخبرته عائشة قال فجاءنا وقد أخذنا مضاجعنا فذهبنا نقوم فقال على مكانكما فجاء فقعد بيني وبينها حتى وجدت برد قدميه على بطني فقال ألا أدلكما على خير مما سألتما إذا أخذتما مضاجعكما أو أويتما إلى فراشكما فسبحا ثلاثا وثلاثين واحمدا ثلاثا وثلاثين وكبرا أربعا وثلاثين فهو خير لكما من خادم. و في رواية: قال علي : فما تركته منذ سمعته من رسول الله صلى الله عليه وسلم قيل له : ولا ليلة صفين ؟ قال : ولا ليلة صفين. (البخاري رقم 5361) Hadhrat Ali (Radhiallahu Anhu) reports that on one occasion Hadhrat Faatimah (Radhiallahu Anha) went to the house of Rasulullah (Sallallahu Alaihi Wasallam) to complain about the difficulty she was experiencing while using the handmill. The news reached her that Rasulullah (Sallallahu Alaihi Wasallam) had received some slaves (so she had thought that she would request Rasulullah (Sallallahu Alaihi Wasallam) for a slave to assist her in her daily chores). However, (upon reaching the home) she did not find Rasulullah (Sallallahu Alaihi Wasallam) present, hence she informed Hadhrat Aaisha (Radhiallahu Anha) of her reason for coming. When Rasulullah (Sallallahu Alaihi Wasallam) reached home, Hadhrat Aaisha (Radhiallahu Anha) informed him regarding the request of Hadhrat Faatima (Radhiallahu Anha). Subsequently, Rasulullah (Sallallahu Alaihi Wasallam) then came to our home at the time we were retiring to bed. (Upon seeing him) we intended to wake up (out of respect for him), but Rasulullah (Sallallahu Alaihi Wasallam) told us to remain as we were. He then came and sat between us until I could feel the coolness of his feet on my stomach (i.e. due to being seated so close to us in between, his mubaarak feet touched the side of my body). He then said: “Should I not show you something better than what you had requested (i.e. better than me giving you a slave to assist you in your daily chores)? Before retiring to bed, then recite Subhaanallah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times, for certainly this is better for you (in assisting you in your daily chores) than acquiring a slave. (According to another narration) Hadhrat Ali (Radhiallahu Anhu) further said: “I did not leave out this practice from the time I heard it from Rasulullah (Sallallahu Alaihi Wasallam).” Someone present asked: “Not even on the night of Siffeen (i.e. the night of the battle of Siffeen)?” He replied: “Not even on the night of Siffeen.” b) Aayatul Kursi عن أبي أمامة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم من قرأ آية الكرسي دبر كل صلاة لم يمنعه من دخول الجنة إلا أن يموت رواه النسائي والطبراني بأسانيد أحدها صحيح وقال شيخنا أبو الحسن هو على شرط البخاري وابن حبان في كتاب الصلاة وصححه (الترغيب رقم 2468) و في رواية ضعيفة عن علي رضي الله عنه قال : سمعت رسول الله صلى الله عليه وسلم على أعواد المنبر يقول : من قرأ آية الكرسي في دبر كل صلاة لم يمنعه من دخول الجنة إلا الموت ومن قرأها حين يأخذ مضجعه آمنه الله على داره ودار جاره وأهل دويرات حوله. )رواه البيهقي في شعب الإيمان رقم 2395) Hadhrat Abu Umaamah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites Aayatul Kursi after every Fardh salaah, nothing prevents him from entering Paradise except death. (In another Hadith reported by Hadhrat Ali (Radhiallahu Anhu)) The one who recites Aayatul kursi at night when retiring to bed, Allah Ta’ala will protect his home, the homes of his neighbours, and the homes of the people around him. c) The three Quls عن عائشة: " أن النبي صلى الله عليه وسلم كان إذا أوى إلى فراشه كل ليلة جمع كفيه، ثم نفث فيهما فقرأ فيهما: قل هو الله أحد وقل أعوذ برب الفلق وقل أعوذ برب الناس، ثم يمسح بهما ما استطاع من جسده، يبدأ بهما على رأسه ووجهه وما أقبل من جسده يفعل ذلك ثلاث مرات (بخاري رقم 5017) Hadhrat Aaisha (Radhiallahu Anha) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would retire to bed every night, he would recite Surah Ikhlaas, Surah Falaq and Surah Naas and thereafter blow on his both palms. Subsequently, he would rub his palms upon his entire body. He would commence rubbing his palms on his head, face and the front portion of his body. He would repeat this action three times. d) The last two verses of Surah Baqarah. عن أبي مسعود الأنصاري البدري عقبة بن عمرو رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: الآيتان من آخر سورة البقرة ، من قرأ بهما في ليلة كفتاه. (بخاري رقم 5040) Hadhrat Abu Mas’ood Ansaari (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The last two verses of Surah Baqarah are such that whoever recites them at night, it will suffice him (some say that it will suffice him from the harm and evil of everything, others say it will suffice him from reciting anything else during the night or from waking up for tahajjud).

Why Two Women Witnesses? Adapted from the book by Shamshad. M.Khan with modifications and additions A question that repeatedly arises is that concerning the position of women in Islam. Muslim scholars have been able with great success - despite the onslaught of distortion and misrepresentation - to demonstrate the true position of Muslim women; especially of women's liberation in the advent of Islam. The Islamic ruling on issues such as inheritance, the right to earn, the right to own property etc. have reinforced this position and have been prescribed by Allah - the One True God - long before western nations even thought of such concepts! The issue of two women witnesses in place of one man is the concern of the present treatise. As will become clear to the sincere and objective reader, the intellectual status of a Muslim woman is neither marred nor degraded by the commandment that if two Muslim male witnesses are not available then one Muslim male and two Muslim females should be invited to witness. Rather, this injunction is in perfect harmony with the nature and psychology of the woman as will become evident through quotations from psychologists, psychiatrists and medical research. The passage of the Qur'an (Baqarah 2:282) in which the above-mentioned requirement is made has usury, capital and debtor difficulties as its theme. Allah grants guidelines in matters relating to monetary obligations. Then business transactions are dealt with. In this section, the requirement to commit all transactions into writing is stated most emphatically ("Reduce them to writing ... "). The section after this describes the responsibility of the scribe, or in modern parlance, the person responsible for drawing up the agreement. The following section describes the responsibility and the obligation of the person incurring the liability. The section after this explains how if the party that is liable cannot effectively draw up the contract - out of being deficient or weak mentally, or being unable to dictate - then his or her guardian should help draw out the contract and choose two suitable witnesses to observe. It must be understood that this situation arises if it is not possible for the liable party to draw out the contract by him/herself. The condition to put things into writing is still supreme. The next section then explains that two men should be called to witness and if two men are not available ("And if there are not two men ... ") then a man and two women. The legislation then continues and reminds most emphatically that one should not be complacent about putting ALL agreements into writing - no matter whether these agreements are major or minor as this is more JUST in the sight of Allah and more reliable as evidence. The passage of the Qur'an further explains that for practical reasons it may not always be possible to commit on-the-spot agreements into writing. In this case, it is also recommended that it be witnessed. The section which follows then lays down the guidelines which should be followed in the event that no witnesses are present. The purpose in giving the above outline is to draw attention to the fact the question of women witnesses relates, in this instance, to commercial agreements and is not a statement on their status. Let's look at the section under investigation in more detail. Allah said: "And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - so that if one of them errs, the other can remind her ... " [Al-Qur'an 2:182] A number of questions (as well as eyebrows!) are raised when this section of the passage is read. The questions often posed include: Do women have weaker memories than men? Why should two women be needed in the place of one man? Are women inferior to men? One must remember that Prophet Muhammad sallallahu 'alayhi wa sallam was neither a physiologist, a psychiatrist and nor a surgeon. He was an illiterate and could neither read nor write. He passed on the revelation exactly as he received it. Allah, the Creator, with His infinite wisdom gave the directives best suited to humankind. He is the Creator, therefore, He knows man better than a man himself. In this scientific age we can explore the significance of this legislation. A great deal has been discovered since the early days of Islam. And each day of advancement brings about a better understanding of the the last and final revelation from the Creator, Allah to the creation, humankind. As women, we are aware of the cyclical psychological strains that a woman has to encounter every month. The symptoms during early pregnancy, ante-natal and post-natal depressions, the phenomenon of menopause, the physiological and psychological problems due to infertility and last but not least the psychological problems faced after miscarriage. It is under these situations that women can experience extraordinary psychological strains giving rise to depression, lack of concentration, slow-mindedness and short term memory loss. Let us examine these episodes in a bit more detail and with medical references from the scientific world. PMT is an umbrella term for more than 140 different symptoms and there is a lot of evidence that it causes a lot of unhappiness in many women, and consequently, to their families. Psychiatry in Practice, April 1983 issue states: "Forty percent of women suffer from pre-menstrual syndrome in some form and one in if our women have their lives severely disrupted by it. Dr Jill Williams, general practitioner from Bury, gives guidelines on how to recognise patients at risk and suggests a suitable treatment." [Psychiatry in Practice, April 1993, p.14] In the same issue, George Beaumont reporting on the workshop held at the Royal College of Obstetricians and Gynaecologists in London on pre-menstrual syndrome, says: "Some authorities would argue that 80 percent of women have some degree of breast and abdominal discomfort which is pre-menstrual but that only about 10 percent complain to their doctors - and then only because of severe tenderness of the breasts and mental depression... Other authorities have suggested that pre-menstrual syndrome is a new problem, regular ovulation for 20 years or more being a phenomenon caused by 'civilisation', 'medical progress', and an altered concept of the role of women." [Psychiatry in Practice, April 1993, p.18] In its examination of the occurrence of physical and psychological change during the period just prior to the onset of menstruation we read in Psychological Medicine: "Many studies have reported an increased likelihood of various negative affects during the pre-menstrual period. In this affective category are many emotional designations including irritability, depression, tension, anxiety, sadness, insecurity, lethargy, loneliness, tearfulness, fatigue, restlessness and changes of mood. In the majority of studies, investigators have found it difficult to distinguish between various negative affects, and only a few have allowed themselves to be excessively concerned with the differences which might or might not exist between affective symptoms." [Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.6] In the same article dealing with pre-menstrual behavioural changes we read: "A significant relationship between the pre-menstrual phase of the cycle and a variety of specific and defined forms of behaviour has been reported in a number of studies. For the purpose of their review, these forms of behaviour have been grouped under the headings of aggressive behaviour, illness behaviour and accidents, performance on examination and other tests and sporting performance." [Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.7] The lengthy review portrays how female behaviour is affected in these situations. In 'The Pre-menstrual Syndrome', C. Shreeves writes: "Reduced powers of concentration and memory are familiar aspects of the pre-menstrual syndrome and can only be remedied by treating the underlying complaint." This does not mean, of course, that women are mentally deficient absolutely. It just means that their mental faculties can become affected at certain times in the biological cycle. Shreeves also writes: "As many as 80 percent of women are aware of some degree of pre-menstrual changes, 40 percent are substantially disturbed by them, and between 10 and 20 percent are seriously disabled as a result of the syndrome." Furthermore, women face the problem of ante-natal and post-natal depression, both of which cause extreme cycles of depression in some cases. Again, these recurring symptoms naturally affect the mind, giving rise to drowsiness and dopey memory. On the subject of pregnancy in Psychiatry in Practice, October-November 1986, we learn that: "In an experiment 'Cox' found that 16 percent of a sample of 263 pregnant women were suffering from clinically significant psychiatric problems. Eight percent had a depressive neurosis and 1.9 percent had phobic neurosis. This study showed that the proportion of pregnant women with psychiatric problems was greater than that found in the control group but the difference only tended towards significance." [Psychiatry in Practice, October-November, 1986, p.6] Regarding the symptoms during the post-natal cycle Dr. Ruth Sagovsky writes: "The third category of puerperal psychiatric problems is post-natal depression. It is generally agreed that between10 to 15 percent of women become clinically depressed after childbirth. These mothers experience a variety of symptoms but anxiety, especially over the baby, irritability, and excessive fatigue are common. Appetite is usually decreased and often there are considerable sleep difficulties. The mothers lose interest in the things they enjoyed prior to the baby's birth, and find that their concentration is impaired. They often feel irrational guilt, and blame themselves for being 'bad' wives and mothers. Fifty percent of these women are not identified as having a depressive illness. Unfortunately, many of them do not understand what ails them and blame their husbands, their babies or themselves until the relationships are strained to an alarming degree." [Psychiatry in Practice, May, 1987, p.18] " ... Making the diagnosis of post-natal depression is not always easy. Quite often the depression is beginning to become a serious problem around three months postpartum when frequent contact with the health visitor is diminishing. The mother may not present with depressed mood. If she comes to the health centre presenting the baby as the patient, the true nature of the problem can be missed. When the mother is continually anxious about the baby in spite of reassurance, then the primary health care worker needs to be aware of the possibility of depression. Sometimes these mothers present with marital difficulties, and it is easy to muddle cause and effect, viewing the accompanying low mood as part of the marital problem. Sometimes, only when the husband is seen as well does it become obvious that it is a post-natal depressive illness which has led to the deterioration in the marriage." [May, 1987, p.18]1 Again there is a need to study the effects of the menopause about which very little is known even to this day. This phase in a woman's life can start at any time from the mid-thirties to the mid-fifties and can last for as long as 15 years. Writing about the pre-menopausal years, C.B. Ballinger states: "Several of the community surveys indicate a small but significant increase in psychiatric symptoms in women during the five years prior to the cessation of menstrual periods... The most obvious clinical feature of this transitional phase of menstrual function is the alteration in menstrual pattern, the menstrual cycle becoming shorter with age, and variability in cycle length become very prominent just prior to the cessation of menstruation. Menorrhagia is a common complaint at this time, and is associated with higher than normal levels of psychiatric disturbance." [Psychiatry in Practice, November, 1987, p.26] On the phenomenon of menopause in an article in Newsweek International, May 25th 1992, Dr. Jennifer al-Knopf, Director of the Sex and Marital Therapy Programme of North-western University writes: " ... Women never know what their body is doing to them ... some reporting debilitating symptoms from hot flashes to night sweat, sleeplessness, irritability, mood swings, short term memory loss, migraine, headaches, urinary inconsistence and weight gain. Most such problems can be traced to the drop-off in the female hormones oestrogen and progesterone, both of which govern the ovarian cycle. But every woman starts with a different level of hormones and loses them at different rates. The unpredictability is one of the most upsetting aspects. Women never know what their body is going to do to them ... " Then there are the psychiatric aspects of infertility and miscarriage. On the subject of infertility, Dr. Ruth Sagovsky writes: "Depression, anger and guilt are common reactions to bereavement. In infertility there is the added pain of there being nobody to grieve for. Families and friends may contribute to the feeling of isolation by passing insensitive comments. The gynaecologist and GPs have to try to help these couples against a backdrop of considerable distress." [Psychiatry in Practice, Winter, 1989, p.16] On the subject of miscarriage the above article continues: "Miscarriage is rarely mentioned when considering abortion. However, miscarriage can at times have profound psychological sequelae and it is important that those women affected receive the support they need. Approximately one-fifth of all pregnancies end in spontaneous abortion and the effects are poorly recognised. If however, the miscarriage occurs in the context of infertility, the emotional reaction may be severe. The level of grief will depend on the meaning of pregnancy to the couple." [Psychiatry in Practice, Winter, 1989, p.17] Also, the fact that women are known to be more sensitive and emotional than men must not be overlooked. It is well known, for example, that under identical circumstances women suffer much greater anxiety than men. Numerous medical references on this aspect of female behaviour can be given but to quote as a specimen, we read in 'Sex Differences in Mental Health' that: "Surveys have found different correlates of anxiety and neuroticism in the two sexes. Women and men do not become equally upset by the same things, and being upset does not have the same effect in men as in women. Ekehammer (1974; Ekehammer, Magnusson and Ricklander, 1974) using data from 116 sixteen-year-olds, did a factor analysis on self-reported anxiety. Of the eighteen different responses indicating anxiety (sweating palms, faster heart rate, and so on) females reported experiencing twelve of them significantly more often than males. Of the anxiety-producing situations studied, females reported experiencing significantly more anxiety than males reported in fourteen of them." [Katherine Blick Hoyenga and Kermit T. Hoyenga in Sex Differences in Mental Health, p.336] It is in light of the above findings of psychologist, psychiatrists and researchers that the saying of Allah, the Exalted: "And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - SO THAT IF ONE OF THEM ERRS, THE OTHER CAN REMIND HER ... " [Al-Qur'an 2:182] can be understood. One must also bear in mind that forgetfulness can be an asset. A woman has to be put up with children presenting all kinds of emotional problems and a woman is certainly known to be more resilient than man. The aim of presenting these research findings on a number of aspects related with the theme is to indicate that a woman by her biological constitution faces such problems. It does not however make her inferior to man but it does illustrate that she is different. Viewed in this way, it can only lead one to the conclusion that Allah knows His creation the best and has prescribed precise laws in keeping with the nature of humankind. Allah, the Creator, is - as always - All-Knowing and man (or the disbeliever in Allah and the final, perfected, revealed way of life, Islam) is - as usual - either ignorant and arrogant. Footnotes 1 Psychiatry in Practice, April 1993, p.14. 2 Psychiatry in Practice, April 1993, p.18. 3 Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.6. 4 Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.7. 5 Psychiatry in Practice, October-November, 1986, p.6. 6 Psychiatry in Practice, May, 1987, p.18. 7 Psychiatry in Practice, May, 1987, p.18. As has been mentioned above the Prophet Muhammad (sas) was neither a psychologist nor a psychiatrist. Rather, he merely conveyed the truth that was revealed to him. It is in the context of this quotation and the one before it that the following saying of the Prophet Muhammad (sas) can be understood: "Treat your women kindly. The woman has been created from a rib, and the most curved part of a rib is its upper region. If you try to straighten it you will break it, and if you leave it as it is, it will remain curved. So treat women kindly." And in another narration: "If you try to straighten her you will break her and breaking her means divorce." [Reported by Bukhari and Muslim]. This is very important advice for the man - for him to have patience and not to try to 'reform' the behavioural pattern of the woman during these times i.e. 'to straighten her'. He will not be able to do that, as it is biological in origin. Instead, he should maintain and protect his relationship with her by showing kindness. 8 Psychiatry in Practice, November, 1987, p.26. 9 Psychiatry in Practice, Winter, 1989, p.16. 10 Psychiatry in Practice, Winter, 1989, p.17. 11 Katherine Blick Hoyenga and Kermit T. Hoyenga in 'Sex Differences in Mental Health', p.336.

Two Women against one Man as witness: Inequality? Part of Q/A at askimam.org In regards to the claim of inequality between the witnessing of men and women, it is also unsound and contrary to the physical and psychological make-up of the human body. How can it be considered as inequality when the two, men and women, constitute completely dissimilar species and entities? Inequality would only arise if there were a disparity of rights concerning the same species of individuals. For example, if a father favors one son over another, this will be inequality since the sons are of the same genus. On the contrary, if the father favors his own son over his nephew, could this be considered inequality? If any impartial and unbiased medical expert is consulted, he / she will attest to the fact that men and women are different, physically and psychologically. Any neurologist will attest to the fact that the brain of a woman functions differently from that of a man. Consider the following research conducted by the neurobiological researchers of the University of California: “Larry Cahill, an associate professor of neurobiology and behavior, and Lisa Kilpatrick, a former postdoctoral fellow in his laboratory, have found that the amygdala, an almond-shaped structure found on both sides of the brain, behaves very differently in males and females while the subjects are at rest. In men, the right amygdala is more active and shows more connections with other regions of the brain, even when there is no outside stimulus. Conversely, in women, the left amygdala is more connected with other regions of the brain. In addition, the regions of the brain with which the amygdala communicates while a subject is at rest are different in men and women.” “The researchers used Positron Emission Tomography (PET) scans to analyze the brains of 72 healthy, right-handed adults (36 men and 36 women). The subjects were instructed to relax with their eyes closed while being scanned. When the scans were later studied, researchers found that not only was there a difference between the men and women as to which hemisphere's amygdala was more active, but also that the regions of the brain that the amygdala "talked" with were also quite different. In men, the right-hemisphere amygdala showed more connectivity with brain regions such as the visual cortex and the striatum. In contrast, the left amygdala in women was more connected to regions such as the insular cortex and the hypothalamus. The finding led to an unexpected discovery: Many brain areas communicating with the amygdala in men are engaged with and responding to the external environment. For example, the visual cortex is responsible for vision, while the striatum coordinates motor actions. Conversely, many regions connected to the left-hemisphere amygdala in women control aspects of the environment within the body. Both the insular cortex and the hypothalamus, for example, receive strong input from the sensors inside the body.” “… Cahill has led the way in exploring gender-related differences in the brain. In a 2001 study, he showed that the sexes use different sides of their brains to process and store long-term memories. In another study in 2002, he demonstrated how a particular drug, propranolol, can block memory differently in men and women.” (http://www.universityofcalifornia.edu/news/article/8011) In another neurological article entitled, ‘Men and Women Really Do Think Differently’ Bjorn Carey mentions; “Psychology professor Richard Haier of the University of California, Irvine led the research along with colleagues from the University of New Mexico. Their findings show that in general, men have nearly 6.5 times the amount of gray matter related to general intelligence compared with women, whereas women have nearly 10 times the amount of white matter related to intelligence compared to men.” “In human brains, gray matter represents information processing centers, whereas white matter works to network these processing centers. The results from this study may help explain why men and women excel at different types of tasks, said co-author and neuropsychologist Rex Jung of the University of New Mexico. For example, men tend to do better with tasks requiring more localized processing, such as mathematics, Jung said, while women are better at integrating and assimilating information from distributed gray-matter regions of the brain, which aids language skills.” To lend further support on how the disproportion of grey and white matter between men and women affect the disparity and inequality of intrinsic sensory capabilities between men and women, which generally forms the basis of witnessing, the following passage will prove beneficial; · Grey matter – closely packed neuron cell bodies form the grey matter of the brain. The grey matter includes regions of the brain involved in muscle control, sensory perceptions, such as seeing and hearing, memory, emotions and speech. · White matter – neuronal tissue containing mainly long, myelinated axons , is known as white matter or the diencephalon. Situated between the brainstem and cerebellum, the white matter consists of structures at the core of the brain such as the thalamus and hypothalamus . The nuclei of the white matter are involved in the relay of sensory information from the rest of the body to the cerebral cortex, as well as in the regulation of autonomic (unconscious) functions such as body temperature, heart rate and blood pressure. Certain nuclei within the white matter are involved in the expression of emotions, the release of hormones from the pituitary gland, and in the regulation of food and water intake. These nuclei are generally considered part of the limbic system . (http://www.brainexplorer.org/brain_atlas/Brainatlas_index.shtml) As the above articles mention, the regions of the brain involved in sensory perceptions, such as seeing, hearing and memory, is approximately 6.5 times greater in men. Thus, neurobiology in its latest researches conducted by the world’s best researches attest to the fact that men make stronger and more reliable witnesses than women due to their greater sensory perception. This ought to serve as lucid testimony to the authenticity of the message of Islam. Allah Ta’ala had revealed the Holy Quran over 1400 years ago alluding to such neurobiological facts which the scientists are only uncovering today. As Muslims, we might not have known of the facts of this new research, but our faith and conviction in the Holy Quran has driven us to accept the word of Allah as true even before the discoveries of such studies. Therefore, we are not surprised by such research, but it should strengthen our conviction. This research also lends credence to the undeniable fact that women are different from men. Would it be logical to accept two separate beings as being equal when in fact that are completely different from one another? Aristotle, the famous Greek philosopher duly mentioned, “The worst form of inequality is to try to make unequal things equal.” In conclusion, it should be noted that being disparate does not necessitate one specie being better than the other. As previously stated, equality only applies to homogenous items of the same species. On the contrary, male chauvinists claim that men are superior and women are inferior. The feminists claim that women are exacts equals of men. In reality, both groups are wrong in their radical views. The correct position is that men and women are completely separate heterogeneous creations of Allah that complement one another in their dissimilarities. This phenomenon is witnessed on a daily basis throughout the creation of Allah Ta’ala for example, the sun and the moon, despite their dissimilarity, work in perfect congruity and union. The sun, in its grandeur, has one specific role to play whilst the moon, in its radiance, has a reciprocally different role. It would be absurd and irrational for the moon to cry of inequality and demand to be given the same function and position of the sun. Similarly, it would be illogical for the sun to make a similar demand. When the sun fulfills his function and the moon hers, both entities will beautifully complement one another in a balanced harmony enabling the system of the universe to endure. On the contrary, if one tries to compete for the function of the other, then the systematic celestial organization will lead to perdition. The same applies in the case of men, women, and all heterogeneous creations for that matter. And Allah knows best Wassalam Ml. Yusuf bin Yaqub and Ml. Ismail Moosa, Students Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

An Important Point The Assumptions of the Critics

Beautifully written up...love for our beautiful deen and the wonderful, inspiring people of Allah ta'ala welled up in the heart........

The issue of two women witnesses in place of one man is a topic much discussed online and off. Questions and statements such as the following abound.... Why Two Women Witnesses? Are two women equal to one man in Islam? A woman's witness testimony is half of that of a man's It is the following verse of the Noble Qur'an which the critics of Islam say implies that two women are worth one man. According to them it is proof of the low status Islam grants women. يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ ۚ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ ۖ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ Transalation O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knowerof all things. (Qur'an 2:282)

Making Salaam at the time of Entering the Home Hadhrat Thanwi (rahmatullahi ‘alaihi) once mentioned: “Some people enter their homes without greeting the household (e.g. with salaam) and making their presence known to their families. This way of entering the home is incorrect. It is part of the etiquettes of Islam that at the time of entering the home one enters with making salaam aloud. The benefit of this teaching is so that the wife and the inmates of the household will be able to make themselves presentable if they are not in a state that they wish to be seen. Similarly, it is possible that in the home there could be non mahram women of the locality present, and without informing them of one’s presence, one’s sight could fall on them. It is for this reason Shariat teaches us that at the time of entering the home one should make his presence known (i.e. through salaam).” (Malfoozaat Hakeemul Ummat 1/210)

Death is Inevitable Hazrat Shaikh (rahmatullahi ‘alaihi) once mentioned: I always reflect over the fact that death is inevitable. Each person knows with certainty that death will overtake him one day. Why is it that people are still so unmindful about death and hence do not prepare for it? Today after Asr salaah my neighbour had passed away. May Allah Ta’ala forgive him and have mercy on him. He had just performed his Asr salaah and sat down in order to recite the Qur’an when death had all of a sudden overtaken him. No one knows at which moment death will strike. One is unaware whether one will live to see the next day or even the next hour. I took a great lesson from the death of my neighbour. He was a pious man who was ba’yat to my respected uncle Moulana Ilyaas (rahmatullahi ‘alaihi). (Malfoozaate Hazrat Shaikh 1/134)

Aqidah at Tahawiyyah Q: I have a brief question on Aqidah at Tahawiyyah. When I studied the matan, I was told that all scholars agree that the beliefs in Aqidah at Tahawiyyah are considered as sound by the consensus of all scholars. Unfortunately, the shaikh did not provide a reference for this quote. Can you please inform me of some of the scholars that have mentioned this Ijma? A: The Aqaaid explained in Aqidah at Tahawiyyah conforms to the Aqeedah of the Ahlus Sunnah Wal Jamaah. Similarly the Aqaaid explained in Aqidah at Tahawiyyah conforms to the Aqaaid explained in other kitaabs of Aqeedah (e.g. Alfiqhul Akbar, Sharhul Aqaaid, etc). This is an indication that whatever is contained in Aqidah at Tahawiyyah has been unanimously approved off, since there is no contradiction found in it against the Aqaaid of the Ahlus Sunnah Wal Jamaah. Allama Subki (Rahmatullahi Alayh) has mentioned that all the Ulama of the Ummah have accepted the Aqaaid that appear in Aqidah at Tahawiyyah. And Allah Ta'ala (الله تعالى) knows best. قال الإمام تاج الدين السبكي الأشعري الشافعي رحمه الله تعالى: عقيدة الأشعري هي ما تضمنته عقيدة أبي جعفر الطحاوي التي تلقاها علماء المذاهب بالقبول ورضوها عقيدة (معيد النعم ومبيد النقم: ص 75) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

wa'alaykumus salaam haya. The husband decides and this is a shar'ee ruling. Ulama advice husbands to let their wives visit and not to stop them visiting unnecessarily. However if the husband felt that her deen is compromised or if he has other reasons he can stop her.

Struggling Against One's Base Desires (Nafs) Shaykh Zulfiqar Ahmed (حفظه الله) Those who believe and work righteous deeds, from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds (29:7) Mujahida is the term used for any mental, physical, or financial hardship that one may have to bear for the sake of Islam, and the above verse is a poignant one for such people who strive in the path of Allah سبحانه و تعالى. Mujahida can indeed be very personal, in the case of fighting one’s base desires (nafs) and subjugating it to the rule of Islamic Sacred Law (shariah). The Messenger of Allah صلى الله عليه وسلم said that a mujahid is someone who struggles against his nafs for the sake of obeying Allah سبحانه و تعالى. (Note by AHD- Narrated by al-Tirmidhî in the book concerning the virtues of Jihad. He said: "This Hadîth is Hasan Sahih." Al-Bayhaqî mentioned in Shu'ab al-Iman another narration from Fadala which states: "The Mujahid is he who struggles against his self in Allah's obedience and the migrant (Muhâjir) is he who migrates from sins and wrongdoings."-Mishkât al-Masâbîh: Kitab al-Imân: book 34) The nafs always wants to lead mankind astray because it revels in acts that are against the shariah. Hence, a person becomes deserving of reward from Allah سبحانه و تعالى if he controls the unlawful desires of his nafs and subjugates it to the commandments of Allah سبحانه و تعالى. Infinite Reward For Mujahida against the Nafs Allah had blessed a student of Hadrat Maulana Ashraf Ali Thanvi (رحمة اللہ علیه) with a successful business and hence a great deal of wealth. This student wrote his teacher a letter explaining that he felt hesitant to pay zakat (alms) when it was due, due to fears of financial loss and hardship. He would of course pay the correct amount due every year but amid apprehension of losing his wealth. Maulana Ashraf Ali Thanvi (رحمة اللہ علیه) replied back that he would earn twice the reward of people who merely pay their zakat without a thought, for he was not only fulfilling the command of Allah, but also struggling with his nafs over the issue. Man will earn reward every time he struggles against his nafs or other circumstances to fulfill the Will of Allah سبحانه و تعالى. The nafs will always work hard to tempt man to act against the shariah; to fulfill unlawful desires. Shaitan in turn gives added strength to the nafs by tempting man from the outside, and hence together these two forces join in an ongoing effort to lead people astray. Man should stand determined against these forces and committed to obeying Allah سبحانه و تعالى. When he struggles against this onslaught it will be known as his personal struggle because he is fighting in the Path of Allah سبحانه و تعالى and will earn reward accordingly. Allah سبحانه و تعالى rewards each and every action because He says in the Holy Quran that He will not let any action go to waste. Man is an ingrate who enjoys the countless blessings of Allah سبحانه و تعالى without realizing their tremendous value or thanking Allah سبحانه و تعالى for them. Allah سبحانه و تعالى on the other hand places great value on every righteous deed and does not let anything go to waste. Man needs to realize the infinite bounties of his Creator that he takes for granted and he should return to worshipping his Lord instead of falling into the trap of worshipping his nafs. If man remains asleep at the time of Fajr then he abandons the command of Allah سبحانه و تعالى and becomes a worshipper of his nafs because his bed is dearer to him at that time. Likewise if he ignores the time of prayer like most of us do in gatherings like weddings then he has again abandoned the worship of Allah سبحانه و تعالى and given in to his nafs. Everything that takes away from the worship of Allah سبحانه و تعالى falls into the worship of the nafs, and man needs to fight against this so that he can again return to obeying Allah سبحانه و تعالى. All the false gods that man worships cannot even create a fly if they unite together, and moreover cannot take back something that the fly might steal from them. Idols and the nafs are all such false gods, whereas the One to be sought is something beyond these illusions and fabrications. The Holy Quran continues in stark candor that man does not realize the true worth of his Creator. Different Categories of the Nafs Nafs is man’s enemy and must be trained so it is brought towards righteousness. Mujahida of the lovers of Allah سبحانه و تعالى today and through the ages has been to train this nafs so that it becomes an ally in serving Allah rather than an enemy. There are three stages or types of nafs. Nafs ul Ammara is the worst category of nafs, in which a person not only commits sin but boasts of his sins and thus challenges Allah سبحانه و تعالى. This is an animalistic nafs that does not care about anything or anyone, least about pleasing Allah سبحانه و تعالى. This nafs is a close ally of Shaitan in pushing people away from Allah سبحانه و تعالى and Muslims should pray for deliverance from this type of evil. Nafs ul Luwwama is a stage somewhat improved from this such that this type of nafs feels shame when it commits sins and repents to Allah سبحانه و تعالى. This describes the average Muslim who desperately wants to obey and please Allah سبحانه و تعالى but slips into sin because his nafs overpowers him at times. However, after falling into sin he immediately repents because he feels deeply ashamed. Although this nafs is definitely an improvement from the previous one, man should always keep striving to improve his nafs beyond this. Nafs ul Mutma’inna is the best kind of nafs. It has been rectified and trained to obey Allah. Only the special lovers of Allah سبحانه و تعالى who have struggled their whole lives against their nafs are so blessed. This type of nafs now remains preoccupied with the sunnah and other ways by which to please Allah سبحانه و تعالى. Moreover, people with this type of nafs not only run from sin but Allah سبحانه و تعالى protects them from sin and keeps them on the path of the shariah. This nafs struggles so hard to improve itself that Allah سبحانه و تعالى will admit it into Paradise on the Day of Judgment as He promises in the Holy Quran. This is the nafs that man should beg for and beseech from Allah سبحانه و تعالى. Mujahida till Death Ever since Shaitan was exiled from Paradise, mujahida has been written in man’s destiny since Shaitan promised to lead man astray at every opportunity. Allied with Shaitan within man is his nafs, constantly urging him to act against Allah’s wishes and toward the fulfillment of evil base desires. Trapped alongside the nafs within the body is the ruh (spirit), which is inherently pure and constantly struggles to act according to Allah’s wishes. Hence man is destined to struggle between good and evil until he triumphs over his nafs by the mercy of Allah سبحانه و تعالى. Man is weak and cannot do anything alone; hence Muslims should constantly pray to Allah سبحانه و تعالى for help in making their nafs submit to His Will. Source

Islamic Ruling On Beating One's Wife We acknowledge that Islām give rights to husband to beat his wife, but what if he does so unlawfully? What if he oppresses his wife and beats her unnecessarily? What if he slaps her on her face? Answer Wa’alaykum as Salām wa raḥmatullāhi wa barakātuhu, There is no doubt that a woman has been given equal rights to that of a man in Islām. A man cannot oppress, tyrannize or manipulate his wife as he wishes. Rather, Islām advocates that a man should treat his wife with utmost love, respect and dignity. Our illustrious Fuqahā permit a husband to hit his wife slightly on a few occasions. The following four occasions (and occasions which are similar to them) are mentioned in the books of fiqh: 1) If she refuses to beautify herself for her husband, 2) If she refuses to share the bed with him, 3) If she leaves the house with no necessity without his consent, 4) If she omits her compulsory prayers or omits performing ghusl after attaining purity from ḥayḍh. (There is difference of opinion on this last point; Some jurists permit the husband to slightly hit his wife while others disagree.) Although there are certain times (there are four times in the Ḥanafi maḍhab) permission is granted for a husband to hit his wife. However, the books of Ḥadīth are emphatic that he may only hit her slightly, in such a way that he does not bruise her or cause her any injury. It should be remembered that he can only hit her after first admonishing her, (and if that does not have an effect) then sleeping in a separate bed/room. If still she does not comply, the husband will be permitted to beat his wife slightly without causing any wounds, injury or harm. Again, this is only what is permissible and not what is commendable. It is preferable that the couple should be broadminded, forbearing and tolerate each other. Hitting should be the last step after exhausting all avenues. If the husband abuses this ‘responsibly’ and beats a wife without respecting the limits set down by the Qurān and Ḥadīth, then she can take him to an Islāmic court and the judge will decide accordingly. She cannot take revenge on her own (this is for her betterment, otherwise, the husband will fight back and a war will burst out in the house). This would however, only apply if here were bruises and injuries. If he slapped her on the face and it did not cause any injuries, she would not be permitted to take him to court, although he will be sinning for violating the laws of Islam. However, if she gets injured, she may take legal action. The mere cause of injuries and wounds is enough for the wife to take the husband to court, even though these wounds will heal in a short period of time. Of course, the judge would give an adequate ruling. وفيها من أخر الجنايات ادعت على زوجها ضربا فاحشا وثبت ذلك عليه يعزر الزوج اه وظاهره أنه لو لم يكن فاحشا وهو غير المبرح فإنه لا يعزر فيه (البحر الرائق – (3 / 237) ضرب الزوج زوجته لترك مطاوعته في الفراش فهلكت ضمن (المحيط البرهاني – (3 / 124) لو ضرب امرأته على المضجع أو في أدب فماتت يضمن إجماعا وعليه الكفارة (البحر الرائق – (8 / 392) ولو ضرب امرأته للنشوز فماتت منه يضمن (بدائع الصنائع – (6 / 381) قال في البحر وصرحوا بأنه إذا ضربها بغير حق وجب عليه التعزير اه أي وإن لم يكن فاحشا (رد المحتار – ط. بابي الحلبي – (4 / 79) ضرب امرأته تأديباً لها فماتت 1390 ولو ضرب امرأته في الأدب فماتت فإنه يضمن (عيون المسائل – (1 / 280) والزوج إذا ضرب امرأته بنشوز معتاد أو غير معتاد فماتت كان ضامناً عند الكل ولا يرثها في قولهم (فتاوى قاضيخان – (2 / 179) رجل ضرب امرأته في أدب فماتت قال أبو حنيفة رحمه الله تعالى عليه الدية و الكفارة (فتاوى قاضيخان – (3 / 273) وإن عزر زوج عرسه) على ترك الزينة، أو الإجابة إذا دعاها إلى فراشه، أو على الخروج من بيته فماتت (لا) أي لا يهدر دمها بل يضمن، لأن تعزيره إياها على هذه الأشياء مباح ترجع منفعته إليه لا إليها، فيتقيد بشرط السلامة وعلى هذا ينبغي أن لا يضرب امرأته على ترك الصلاة، أو على ترك غسل الجنابة، لأن منفعة ذلك عائدة إليها. وقد ذكر الحاكم: أنه لا يضرب امرأته على ترك الصلاة، ويضرب ابنه عليها (فتح باب العناية – (6 / 40) And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source