Prophecy Heredity

Prophecy Heredity

       That, who is like them, inherits, what does he inherit? He will inherit knowledge, light, enlightenment, revelation, inspiration and bounties, from the inheritance of the prophet, as he said: "We bequeath knowledge and light."   I.e. takes his share from knowledge and light. 

       What’s the knowledge, the prophet left?

       They are the knowledge of the Quran, the knowledge of facts, the inspiration, the bounties, the enlightenment and the revelation.

       Imam Abu Al-Aza’im said about this knowledge: 

"If I tell people about some of my knowledge, I will set the fire of love in the whole world. I will fire the hearts with the love of that, who decorated all seekers."

       He also says: "If the far people tasted some of my drinks, they will leave argument and burn their material (physical) knowledge."

      Knowledge Imam Ali, said about it: "If I interpret Al-Fateha chapter (the first chapter of the Quran) as I know, you will load seventy camels." 

       These are endless kinds of knowledge, where did they come from? 

       This is inheritance from the messenger of God not a study. Because inheritance knowledge differs from the studied knowledge.

       Studied knowledge, someone may spend all his lifetime without achieving the extreme, only in one field of it, as we see.

       But the inheritance knowledge, someone can collect what he wants from it in less than the twinkling of an eye, if they opened the door and let him in, dressed him like their beloved and beautified him like them, and then the limitless treasures of The Most High and The Granter’s bounties come to him.  

      "And Allah provides without measure to whom He wills." (Surat Al-Nur, verse 38) 

       The prophet’s companions lived in and with this knowledge. 

       People say, according to the most modern educational theory, in the ministry of education and high education, that: We direct the student to get the piece of information himself; this is the Quranic (Islamic) theory, our sir, the messenger of God (May the blessings and peace of Allah be upon him) used to indicate them and they learn, i.e. from the highest world. Others used to learn from the signs in creatures.

( 1) Sonan Abi-Dawood and Sonan Ibn-Maja by Abi-Aldardaa as: Prophets don't bequeath Dinar or Dirham but they bequeath knowledge, whoever takes it, he is lucky

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if you ask God that you want to die

The Prophet (peace and blessings of Allaah be upon him) said: “The best of people is the one who lives long and does good.” Narrated by Ahmad and al-Tirmidhi, 110; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And he (peace and blessings of Allaah be upon him) said: “Glad tidings to the one who lives long and does good.” Narrated by al-Tabaraani and Abu Na’eem, classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3928. 

Ahmad (8195) narrated that Abu Hurayrah (may Allaah be pleased with him) said: Two men became Muslim with the Prophet (peace and blessings of Allaah be upon him). One of them was martyred, and the other remained for another year. Talhah ibn ‘Ubayd-Allaah said: I was shown Paradise (in a dream), and in it I saw that the one who was delayed was admitted before the martyr. I was surprised by that, so the next morning I told the Messenger of Allaah (peace and blessings of Allaah be upon him) about that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Did he not fast Ramadaan after he was gone, and pray six thousand rak’ahs, or such and such a number of rak'ahs, the prayers of one year?” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2591. al-‘Ajlooni said in Kashf al-Khafa’: its isnaad is hasan. 

A man said: “O Messenger of Allaah, which of the people is best?” He said: “The one who lives long and does good.” He said: “Which of the people is worst?” He said: “The one who lives long and does evil.” Narrated by Ahmad and al-Tirmidhi, 2330; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Al-Teebi (may Allaah have mercy on him) said: Time is like the capital of a businessman, and it should be invested in such a way as to make a profit.  The greater the capital, the greater the profit. Whoever benefits from his life by doing good deeds will succeed and prosper, but whoever wastes his capital and does not prosper will evidently lose out. End quote. 

Hence it was said to one of the salaf: Death is a good thing. 

He said: O son of my brother, do not do that, for an hour of life in which you ask Allaah for forgiveness is better for you than an eternity of death. 

It was said to an old man among them: Would you not like to die? He said: No, for youth and its evil have gone, and old age and its goodness have come. When I get up, I say Bismillaah (in the name of Allaah), and when I sit I say Al-hamdu Lillaah (praise be to Allaah), and I would like this to continue. 

Many of the salaf would weep when they were dying, in sorrow for the cessation of their righteous deeds. 

Hence the Prophet (peace and blessings of Allaah be upon him) forbade wishing for death, because it deprives the believer of the goodness of obedience and the joy of worship, and of the opportunity to repent and make up for what one has missed. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one of you should wish for death or pray for it before it comes, for when one of you dies, his good deeds come to an end and for the believer a long life will not increase him in anything but good.” Narrated by Muslim, 2682 

So he mentioned the prohibition of wishing for death alongside the prohibition on praying for one's own death. 

A version narrated by al-Bukhaari says: “No one of you should wish for death. Either he is a doer of good and will do more, or he is a doer of evil but perhaps he may stop.” 

Al-Nawawi said: This hadeeth clearly indicates that it is makrooh to wish for death because of some harm that has befallen one, such as loss or distress caused by an enemy, or other such hardships of this world. But if a person fears harm or fitnah with regard to his religious commitment, it is not makrooh to wish for death, according to this hadeeth, and several of the salaf did that. 

There is another reason why wishing for death is not allowed: 

The throes of death are very hard, and the terror of seeing one's end draw nigh is immense. Man is faced with nothing else like it. Moreover, no one knows what awaits him after death. We ask Allaah to keep us safe and sound. Wishing for death is seeking something which is unknown.  Perhaps if he wishes for death because of some hardship that he has fallen into, he may end up like one who jumps out of the frying pan and into the fire, and after death he may find himself in an even worse situation. In that case, wishing for death is akin to seeking to hasten calamity before it happens. No wise man should do that, as the Prophet (peace and blessings of Allaah be upon him) said: “Do not wish to meet the enemy, and ask Allaah to keep you safe and sound.” (Agreed upon). A hadeeth to this effect has been narrated, but it is da’eef (weak).  

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not wish for death, for the terror that follows death is immense. It is a sign of blessing to live long and be guided by Allaah to repent.” Narrated by Ahmad; classed as da’eef by al-Albaani in Silsilat al-Ahaadeeth al-Da’eefah, 885. 

Ibn ‘Umar heard a man wishing for death and he said: “Do not wish for death, for you are going to die. Ask Allaah to keep you safe and sound, for the dying person is exposed to great terror.”  

Ibn Rajab (may Allaah have mercy on him) said: Many righteous men have wished for death when they were healthy, then when it came they hated it because it is so difficult, such as Abu’l-Darda’ and Sufyaan al-Thawri, so what do you think about people other than them? 

Wishing for death, if the reason for it is difficulties in worldly matters, is forbidden because wishing for death in that case is indicative of impatience or panic as a result of the calamity that has befallen. 

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No one of you should wish for death because of some harm that has befallen him, but if he must do that then let him say: ‘O Allaah, keep me alive so long as life is good for me, and cause me to die when death is good for me.’” Agreed upon. 

What is meant by “some harm that has befallen him” is worldly harms such as sickness, loss of wealth and children, and the like. But if he fears harm to his religious commitment, such as fitnah, then there is nothing wrong with wishing for death in that case, as we shall see below. 

Perhaps the one who wishes for death in order to find relief from the harm that has befallen him will only increase in exhaustion and pain, he does not know.  

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: It was said: “O Messenger of Allaah, So and so has died, and has found relief.” The Messenger of Allaah (peace and blessings of Allaah be upon him) got angry and said: “Only the one who is forgiven finds relief.” Narrated by Ahmad, 24192; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1710. 

Secondly: There are some cases in which it is prescribed to wish for death, such as the following: 

1 – One who fears for his religious commitment because of fitnah 

Undoubtedly death which takes a person away from fitnah (tribulation, temptation that takes one away from religious commitment), even if his righteous deeds are few, is better for him than being subjected to tribulations with regard to his religious commitment. We ask Allaah to keep us safe and sound. 

It was narrated from Mahmoud ibn Labeed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are two things that the son of Adam dislikes: death, although death is better for a believer than fitnah; and he dislikes having little wealth, but less wealth means less reckoning.” Narrated by Ahmad; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 813. 

The fact that wishing for death in this situation is also prescribed is  indicated by the words of the Prophet (peace and blessings of Allaah be upon him) in his du’aa’: “If You should decree fitnah for Your slaves, then take my soul (in death) before I am put to trial.” Narrated by al-Tirmidhi, 3233; classed as saheeh by al-Albaani in Saheeh al-Jaami’. 

Ibn Rajab (may Allaah have mercy on him) said: This is permissible according to the majority of scholars. 

Based on this, the reports of the salaf wishing for death are to be understood as meaning that they wished for death for fear of fitnah. 

Maalik narrated that Sa’eed ibn al-Musayyab said: When ‘Umar ibn al-Khattab came from Mina, he made his camel kneel at al-Abtah, and then he gathered a pile of small stones and cast his cloak over them and dropped to the ground. Then he raised his hands to the sky and said, 'O Allaah! I have become old and my strength has weakened. My flock is scattered. Take me to You with nothing missed out and without having neglected anything.'

Sa’eed said: Dhu’l-Hijjah did not end before ‘Umar (may Allaah be pleased with him) was murdered. 

Abu Hurayrah (may Allaah be pleased with him) said: Whoever sees death offered for sale, let him buy it for me! 

Al-Thabaat ‘inda al-Mamaat, by Ibn al-Jawzi, p. 45 

2 – When his death is martyrdom for the sake of Allaah, may He be glorified and exalted. 

There are many ahaadeeth which indicate that wishing for death in this case is prescribed, such as the following: 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Were it not that it would be too hard for my ummah, I would not have stayed behind from any campaign. Would that I could be killed for the sake of Allaah, then brought back to life then killed, then brought back to life then killed.” Agreed upon.  

The Messenger (peace and blessings of Allaah be upon him) wished to be killed for the sake of Allaah, and that was only because of the great virtue of martyrdom. 

Muslim (1909) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever asks Allaah sincerely for martyrdom, Allaah will cause him to attain the status of the martyr, even if he dies in his bed.”  

The salaf (may Allaah be pleased with them) loved the idea of dying for the sake of Allaah. 

Abu Bakr (may Allaah be pleased with him) said, concerning the liar Musaylimah, when he claimed to be a prophet: “By Allaah, I will fight him with people who love death as they love life.” 

Khaalid ibn al-Waleed (may Allaah be pleased with him) wrote to the people of Persia saying: “By the One besides Whom there is no other god, I shall send against you people who love death as you love life.” 

This status is something desirable – may Allaah not deprive us of it – and seeking it is something that is praiseworthy, because the one who is given it will not be deprived of the reward for righteous deeds for which a person may want to live and which may be better for a person than death. Moreover Allaah will spare the one who attains this status from the torment of the grave. 

It was narrated that Salmaan (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Standing on guard at the border for one day and one night is better than fasting and praying qiyaam for a month, and if he dies, will be given the reward for the good deeds that he used to do, and he will be given provision, and he will be kept safe from al-fattaan [i.e., Munkar and Nakeer, the two angels who question the deceased in the grave].”  

Muslim, 1913. 

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Islamic ethics

 Islamic ethics

God Almighty sent Hz. Muhammad (pbuh) as a messenger giving people glad tidings and warning them regarding issues like belief, worshipping, law and punishment along with ethics in order to improve them and to lead to perfection.

Man's duties and responsibilities toward Allah have been determined by the principles of belief and worshipping. However, the duty of fulfilling the principles of belief and worshipping has more religious characteristics rather than ethical ones. Although the principles of belief and worshipping are essentially religious, they have very important ethical functions, too. The main aim in the duties and responsibilities toward Allah is to make man sensitive toward their responsibilities to others and to elevate and develop him spiritually.

For instance, financial worship like hajj, umrah, fitr, ashar, sadaqah in Islam are fulfilled because they are ordered by Allah but they also have ethical virtues like helping others, sharing one's bounties and thanking since they are given to other people.

A person who fulfills the principles of belief and worshipping acquires a nice character structure with which he can fulfill his ethical duties and responsibilities easily. Therefore, the principles of belief and worshipping, which are regarded to be part of the "Duties toward Allah", play a very important role in the ethical education of man.

The principles of belief in the religion of Islam are in a position of a pushing force that encourages man to do good deeds, to avoid bad deeds and to fulfill his responsibilities. Worshipping is like a means that maturates man in terms of serving his Creator and in terms of ethics and that keeps him away from bad deeds. 

Education through theoretical knowledge is not enough to make a man attain high ethics. What is necessary is deep-rooted education containing both theory and practice, longtime working and continuous practice.

They are all present in Islamic ethics. Belief and worshipping principles of Islam form the sound infrastructure the ethical education having the qualities we have mentioned above. What is essential in ethics is practice. Man needs to maintain both his spiritual and bodily health in order to have an ethical lifestyle. To this end, man needs to keep away from intoxicating and narcotic things that harm both his bodily and spiritual abilities.  

The religion of Islam is a movement of great change and advancement against the understanding of Ignorance (Jahiliyya) in ethics as well as other issues. From this point of view, the greatest change of understanding that Islam realized is probably to lead people to the principles of universal values and high ethics by breaking the ties of racism, tribalism and regionalism.

Indeed, Islam suggested and showed that all human beings originally came from the same man and woman - Hz. Adam and Eve (Hawwa) - that they were "made into nations and tribes so that they may know each other "(1), not to compete one another personally or based on their races, that biological differences related to creation could not be regarded as a reason for superiority in ethical and spiritual sense, that superiority could be attained only through personal efforts of man and that sincere religiousness is based on the virtues defined by the word "taqwa", which is the main concept of the religious and ethical virtues.     

Islam rejects all of the claims of the superiority of families, clans, tribes and races, which are the foundations of racism. After Muslims ordered to hold fast by the religion (rope) of Allah in verse 103 of the chapter of Aal-i Imran, it is stated that the fact that Allah transformed the enmity originating from the racism of Jahiliyya into brotherhood and saved them from the brink of "the pit of fire" was Allah's "favor" on them.

In another verse, an ethical order of the Quran that can be described as systematic and universal is expressed as follows:

"Help ye one another in righteousness and piety, but help ye not one another in sin and rancor."(2)

In the following hadith, Hz. Prophet (pbuh) both eliminates the spirit of racism and emphasizes the attitude of Islam that rejects Jahiliyya ethics by meaning racism and tribalism:  "One who is killed under the banner of a man who is blind to his just cause and who raises the slogan of family or supports his own tribe dies the death of one belonging to the days of Jahiliyya." (3)

The religion of Islam dealt with the concepts 'justice' and 'oppression' in a way different from the understanding of the middle age and made justice gain a 'universal' dimension. As it is understood from verse 15 of the chapter of ash-Shura, the Quran presents justice as a stable honesty that is not affected by the arbitrary requests and suggestions of others and a spiritual balance and ethical perfection that is realized by obeying the law of ethics.   

Then, with the formation of this balance and maturity expressed as 'moderation' and 'justice' and sometimes as 'middle' by Islamic scholars of ethics, the deeds of man will be away from extremism. The word "wasat" in the phrase "ummatan wasatan" in the Quran as a quality of the Islamic society is understood as justice in all tafsirs.

Accordingly, Islamic ethics teaches a balanced and harmonious lifestyle that is away from extremism in the society. In the Quran, a person who lacks justice is likened to a dumb and good for nothing slave and it is stated that such a person cannot be considered equal to a person who has the virtue of justice and has found the right path; thus, it is indicated that justice is an attribute of perfection (maturity and loftiness). In the religion of Islam, the ethical deeds that man is asked to gain are generally called 'virtues' and 'good deeds'; the deeds that man is asked to avoid are called 'bad deeds' and 'evil'.  

Every Muslim needs to learn these good deeds and do them; he also needs to avoid the deeds that are regarded as evil. Therefore, he needs to know the good and the bad in a balanced way. We see that this criterion is meticulously observed. For, the beauty or ugliness of something is understood better through its opposite.  

Thus, the meaning and purpose that is wanted to be expressed is stated more clearly and easily. Man is asked to ponder over these kinds of examples and similar ones and take lessons from them:

"Seest thou not how Allah sets forth a parable?― a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the leave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition. And the parable of an evil Word is that of an evil tree. It is torn up by the root from the surface of the earth: it has no stability." (4)

In this beautiful example, which people from all walks of life can understand, it is stated that good and useful words are permanent and the they are always useful; it is necessary to pay attention to the fact that a large tree, under which everybody wants to sit, whose shade and fruits everybody wants to make use of, is chosen as an example.   

When a tree is cut down, it is nothing but wood that prevents people from passing no matter how tall and grand it once was. The goodness of spending one's money and property for the sake of Allah and its benefits for man is explained through the metaphor of a mature grain of corn, which makes man happy with its appearance and inspires him nice feelings as follows: 

"The parable of those who spend their wealth in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth; and Allah careth for all and He knoweth all things."(5)

It is a good deed to give one's property to the poor and the needy for the sake of Allah but if a donation is given by embarrassing a person, breaking his heart and by reminding him the donation, it is worthless. 

This act is criticized by a simile like the following as an unlikable thing: 

"O ye who believe! Cancel not your charity by reminders of your generosity or by injury― like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in Parable like a hard, barren rock, on which is a little soil; on it falls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith"(6)

To speak behind other people's backs, to backbite them through the words that cannot be uttered in their presence is an ugly deed according to Islamic ethics. The example that the Quran gives in order to make people avoid this immoral act and to show how disgusting it is is very significant:

"O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...but fear Allah: for Allah is Oft-Returning, Most Merciful." (7)

The most important resources regarding the understanding of ethics of Arabs living before Islam are Jahiliyya poetry, proverbs and samples of rhetoric, the Quran, hadith and other Islamic documents related to the first period, and the resources of other nations like Rome, Byzantium and Iran. According to the information obtained from especially the poetry, proverbs and samples of rhetoric of Jahiliyya, the word ethics (akhlaq and its singular form khuluq) is not used very often in Jahiliyya literature.

The struggle to survive was probably the main pursuit of the people of the Arab tribal community; it was based on the spiritual power and prestige of the tribe along with human and financial power; therefore, honor, bravery and generosity were superior to the other virtues in Jahiliyya ethics.  

They were alienated from the thought of religious responsibility and working for salvation in the hereafter because there was no widespread belief in the hereafter. As a matter of fact, Tarafa, a famous Jahiliyya poet,  stated in his work, Muallaqa, that the best thing to do for man was to enjoy all of the pleasures of life since eternality is not in question, expressing the hedonistic ethics of that period.   

Doubtlessly, there was some understanding of halal and haram in that period but it was determined by customs only. Customs changed from tribe to tribe and they were far from being inclusive. Justice changed depending on power. As a result of this understanding, children, women, mentally ill people and those who had no power to fight could not receive any shares from inheritance.

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Reference:

(1) al-Hujurat, 49/13.

(2) al-Maida, 5/2.

(3) Muslim, Imara, 57.

(4) Ibrahim, 14/ 24-26.

(5) al-Baqara, 2/ 261.

(6) al-Baqara, 2/264.

(7) al-Hujurat, 49/12.

Prophet Muhammad, peace be upon him, said

“If you placed your trust in Allah [God] as He should be relied on, He would provide for you as He provides for birds. They go out hungry in the early morning, and return full in the evening." 
Prophet Muhammad
[Source: Tirmidhi]
“Once there was a dog moving around a well, suffering from thirst so much that he was nearly dying. Then, a prostitute from among the Children of Israel happened to see him, so she drew water in her shoe and made him drink. Because of this act, Allah [God] forgave her." 
- Prophet Muhammad . 
[Source: Sahih Muslim]
“Whenever a believer privately prays for his believing brother, God will appoint an angel to pray for him and say: “You will also get whatever you asked for your believing brother.”"
Prophet Muhammad (peace be upon him)
Source: Sahih Muslim
Remember to keep your brothers and sisters of this Ummah in your prayers!
“Shall I tell you something that will make your palaces in Paradise higher and that would raise you in degrees? To be forgiving and to control one’s self in the face of someone provoking you, to forgive a person who was unfair or unjust to you, to give to someone in need who did not give you when you were in need, and to keep contact with someone even though it was not reciprocated.”
- Prophet Muhammad. [Tabarani]

"Good and evil deeds are not equal. Replace evil deeds with virtuous ones and you will certainly find your enemy becomes an intimate friend." God [Quran 41:34]

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Islamic method of slaughtering animal

The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people.

One may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with sharp object (knife)

The animal has to be slaughtered with a sharp object (knife) and in a fast  way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck

Zabiha is an Arabic word which means ‘slaughtered’. The‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.

c. Blood should be drained

The blood has to bedrained completelybefore the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut  because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood isa good medium for germs and bacteria

Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering ismore hygienic as most of the blood  containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time

Meat slaughtered by Islamicway remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain

The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying,the animal struggles, writhers,shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.

(Answer By world famous orator of Islam and comparative religion Dr. Zakir Naik)

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Women and Islam

Women and Islam.

I. Introduction

The status of women is one of the most controversial issues in the West when dealing with Islam. The West has a negative image of the Muslim woman (as, in fact, of lot of issues related to Islam). The image is that of an oppressed woman in the name of that religion.

One cannot deny that, effectively, 

a lot of Muslim women are oppressed, but this is not due to Islam. On the opposite, it is due to the fact that Muslim societies have deviated from the Islamic precepts concerning so many aspects of their lives for so long. There is a wide gap between what Muslims are supposed to believe in and do and what they actually practice. This gap is not a recent phenomenon. It began centuries ago and it has been widening with the time. This widening gap has had disastrous consequences on the Muslim world manifested in almost all aspects of life: political tyranny and fragmentation, economic backwardness, social injustice, scientific bankruptcy, intellectual stagnation, women oppression, etc…

The general non-Islamic status of women in Muslim world today is merely a symptom of a deeper illness. The Muslim World is in need for a change that will bring it closer to the ideals of Islam and not further from them. To sum up, the notion that the present poor status of Muslim women is due to Islam is an utter misconception. All the problems of Muslims are the results of a long and deep detachment from the principles of Islam and not, as Westerners may think, from a too much attachment to Islam.

 Muslims live now, mostly, in the underdeveloped world, with all the misery and the material problems people live in every second of their lives. The Globalization, a Western creation, will only worsen their conditions of living. There, not only women but also men are oppressed and deprived from their basic human rights. This includes Muslims, Christians, Buddhist, Hindus, Animists, etc… Muslims live in so vast geographic area that any generalization would be too simplistic. 

II. Normative teaching of Islam

Now, let us see the normative teachings of Islam with regard to the status and role of women in society. We will have thus the criteria by which one can judge the practice of Muslims and evaluate their compliance with Islam.

The principles extracted from the verses of the Quran and the words of the Prophet are in themselves, for Muslims, absolute, but the way they are implemented can differ to suit the diverse times, places, needs, the historical situations and 

the changes brought in the life of Muslims
more....
http://hassanelagouz.blogspot.com/2014/03/the-status-of-women-in-quran-and.html

http://hassanelagouz.blogspot.com/2014/03/the-status-of-women-in-quran-and-sunnah.html

http://hassanelagouz.blogspot.com/2014/03/the-status-of-women-in-quran-and-sunnah_24.html

http://hassanelagouz.blogspot.com/2013/11/rights-of-women.html

The status of women in the Quran and Sunnah 3. The Economical Aspect

3. The Economical Aspect
1. The Right to Possess Personal Property
Islam decreed a right of which women were deprived before Islam: The right of independent ownership. Islam acknowledged the woman’s right to her money, real estate or properties. This right undergoes no change whether she is single or married. She retains her full properties. It is nowhere suggested in the Quran or the Sunnah that a woman is a minor because she is female. The Muslim woman keeps, all her life, her maiden name, an indication of her independent legal entity.

2. Financial Security
Financial security is assured for women in all stages of their lives, as a daughter, wife, mother, sister and sister in faith.
a.  As a daughter: Her father is fully responsible of her until she can earn her sustenance or get married.
b.  As a mother: Her husband should provide for all her needs. If he cannot, her son takes over the responsibilities of his father.
c.  As a sister: If the father cannot meet his responsibilities, her brother replaces the father.
d.  As a sister in faith: All the Muslim community is responsible for the women in need. Zakat (the obligatory Alms) is there to provide for them.
e.  As a wife: She is entitled to full financial support during marriage, and during waiting period (Iddah) in case of divorce or widowhood. The divorcee is also entitled to alimony from her ex-husband. Her financial support does not depend on her own wealth but on the husband’s wealth.
3. Inheritance
Islam restored to the woman the right of inheritance, after having been herself an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband. Her share in most cases is one-half the man’s share with no implication that she is worth half a man. The variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially females. This responsibility is neither waived nor reduced because of his wife’s wealth or because of her access to any personal income gained from work, rent, profit or any other legal means. She has no obligation to spend on her family. An examination of the inheritance law reveals not only justice but also an abundance of compassion for women.
4. Employment
Nothing in the Quran or the Sunnah prevents the Muslim woman from practicing a job or a profession needed by her society, for her own benefit and the benefit of the society. Surely raising her own kids must come on top of her priorities.
After the death of the Prophet, when Umar Ibn Al Khattab was the Khalif, he nominated a woman “Alchiffa” as the supervisor of the town’s market. If a Muslim woman is able to carry out a job without causing or enduring any prejudice for her or for the society, she is entitled to have it.
4. The Political Aspect
1. Women, at the time of the Prophet, used to participate in the “Presidential elections”: The new converts had to give a pledge, personally, to the Prophet. Every one was responsible for the pledge she or he gave to the “President” they have chosen. No man could pledge on behalf of his daughter, wife, sister or mother, nor man could repudiate that pledge. This is true of any vow or pledge a woman makes. The young Muslim community grew in this way, thanks to the individuals who were choosing personally, the new leader, the Prophet Muhammad. This shows clearly the importance of women in the political life.
2.  Umm Salama, the wife of the Prophet, acted as his secretary of defense during the event of the truce of Hudaybeyah. The Muslims who were going to do the pilgrimage to Mekka were prevented by the pagans and the Prophet agreed to make a truce with them. But that truce did not seem acceptable to the Muslims. They stayed quiet but did not obey the Prophet’s orders. The Prophet told Umm Salama about that delicate situation and she suggested to him what to do. He carried on her suggestion and effectively he was obeyed.
3. The Quran gives the story of the Queen of Sheeba celebrating both her political and religious practices. The Quran demonstrates that her judgment was better than the norm, and she independently demonstrated that better judgment. The Quran shows that her faith and her politics were of a high level. They indicate one who has knowledge, acts on it, and can therefore accept the truth.
5. The Legal Aspect
1. It is true that the Quran has instructed the believers dealing in financial transactions to get two male witnesses or one male and two females [2:282]. The reason given in the same verse is “so that if one of them errs the other can remind her”. In the wording of this verse, both women are not called as witnesses. One woman is designated to “remind” the other: she acts as corroborator. Although the women are two, they each function differently. However, considering that women could be coerced in that society - and even in today’s societies - if one witness was female, she would be easy prey for some male who wanted to force her to disclaim her testimony. When there are two women, they can support one another, especially in view of the term chosen: if she “tudilla”, “goes astray”, “errs”, the other can “Tudhakkira” “reminds her”, or “recall her attention” to the terms of agreement. The single unit which comprises two women with distinct functions not only gives each woman significant individual worth, but also forms a united front against the others. Despite the social constraints, at the time of Revelation – inexperience and coercion of women – a woman was nevertheless considered a potential witness, with potential resources.
2. It is also true that the Quran in other situations accepts the testimony of a woman as equal to that of a man. In fact, the woman’s testimony can invalidate the man’s. If a man accuses his wife of unchastity, he is required by the Quran to solemnly swear five times as evidence of the wife’s guilt. If the wife denies and swears similarly five times, she is not considered guilty and the marriage is dissolved [24:6-9].
Conclusion
Islam, as we have seen, gave women an independent identity and declared that their moral and spiritual gains depended solely on their own performance. Like man, a woman’s failure or success rests on her own beliefs, attitude, behavior and conduct. She is a responsible being in her own rights and carries the burden of her moral and spiritual obligations. 

VII. General Conclusion 
    Thus we have seen some of the misconceptions the West had and still has about Islam. We had also seen how old they are and what is the real situation in Islam concerning these points.
     It is important for the world that Americans, know the Truth. The American Superpower cannot rest satisfied with some old prejudices and misconceptions about a billion and a half of Muslims. This Superpower which make Peace and War in the world cannot afford to ignore the Truth and to be manipulated by the Media which is exploiting the old prejudices and maximizing the sense of fear created by the recent so-called Islamic terrorism. We certainly run the risk of much more misery, much more senseless bloodshed and appalling mass destruction if goodwill, sanity, wisdom, love, understanding and respect fail to prevail.
    The world would certainly have been better if there were much more institutions like the Fulbright Commission to help us building bridges of understanding.

more....

http://hassanelagouz.blogspot.com/2014/03/the-status-of-women-in-quran-and.html

http://hassanelagouz.blogspot.com/2014/03/the-status-of-women-in-quran-and-sunnah.html

http://hassanelagouz.blogspot.com/2013/11/rights-of-women.html

References 
[1] Boisard, Marcel, Humanism In Islam, Kuala Lumpur, Islamic Book Trust, 2003.
[2] Daniel, Norman, Islam And The West: The making of an image, Edinburgh,                                                                                            (Univ.Press, 1960)
• Islam, Europe and Empire. Edinburgh, Univ.Press, 1966 
• The Cultural Barrier. Edinburgh, Univ. Press, 1975
• The Arabs and Medieval Europe. Librairie du Liban, (Beyrouth, 1975)
[3] Eaton, Gai, Islam And The Desting Of Man, Kusla Lumpur, Islamic Book Trust, 2001
[4] Nasr, Seyyed Hossein, Heart of Islam: enduring values for humanity, SanFranciso, Harper Collins Publishers, Inc., 2002 .

[5] Watt, Montgomery Watt, The Influence Of Islam On Medieval Europe, Edimburg, Univ. Press, 1972.

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The status of women in the Quran and Sunnah 2. The Social Aspect

2. The Social Aspect

What’s new Islam had brought to the social aspect of women’s life?

A. As a Daughter

1. The Quran ended the cruel pre-Islamic practice of female infanticide, “wa’d”.

2. The Quran went further and rebuked the unwelcoming attitude of some parents upon hearing the news of the birth of a baby girl, instead of a baby boy.

3. Parents are duty bound to support and show kindness and justice to their daughters.

4.  A crucial aspect in the upbringing of daughters that greatly influences their future is education.  Education is not only a right, but also a responsibility for all males and females.

B. As a Mother

1. The Quran elevates kindness to parents to a status second only to the worship of Allah: “And we have enjoined on every human being (to be good) to his/her parents: in travail upon travail did his/her mother bear him/her and years twain was his/her weaning: hear the command show gratitude to Me and to your parents: to Me is your final destination”[31:14].

2. Naturally, the Prophet specified this good behavior to his followers, rendering to mothers an unequaled status in human relationship. A man came to the Prophet asking: “O Messenger of Allah, who among the people is the most worthy of my good companionship?”. The Prophet said: “Your mother”, the man asked: “Then, who is next”. The Prophet said: “Your mother”, the man asked: “Then, who is next”. The Prophet said: “Your mother”, the man further asked: “Then, who is next”. The Prophet said: “Your father”.

C. Towards Women in general

Prophet Muhammad taught kindness, care and respect towards all women, he said: “I commend you to be kind to women”. “It is the generous among  you  who is good to women and it is the wicked who insults them”.

D. As a Wife

-  Marriage:

1. Marriage in Islam is based on mutual peace, love and compassion.

2. The female has the right to accept or reject marriage proposals. Her consent is a prerequisite to the validity of the marital contract, according to the Prophet’s teaching. 

3. The woman is entitled to receive a marital gift, “Mahr” depending on the groom’s financial situation, which is to be included in the nuptial contract, and such ownership does not transfer to her father or husband.

4. The woman keeps her maiden name. She has separate identity from her husband’s. She keeps all her properties and enjoys full right to dispose of them.

5. In consideration of the physiological and psychological makeup of men and women, both have equal rights and claims on one another, except for one responsibility, that of Quewamah “maintenance”, “providing for, taking care of” as described in another verse [4:34]. This refers to that natural difference between the sexes that makes the man more suitable to “provide for” the woman, the only one capable of bearing children and bringing them into existence. It is important to fulfill all the needs, spiritual, intellectual and material of the woman so she can carry on this noble function. The Quran delineates another function for males to create a balance in human relations and to allow the continuation of human existence.

The Quran recommends kind treatment and consideration to the wife. Even if a wife falls out of favor with her husband, or disinclination for her arises within him. The Prophet Muhammad said: “The most perfect believers are the best in conduct and the best of you are those who are best to their wives.”

Should marital disputes arise, the Quran encourages couples to resolve them in a spirit of fairness and probity.

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The status of women in the Quran and Sunnah1- The Spiritual Aspect.

The Quran provides evidence that men and women are having the same human spiritual nature, and the same duties and responsibilities. 

a. The same human spiritual nature: 

1. God says in the Quran: “O Mankind! Fear your Guardian-Lord, who created you from one soul, and created of like nature, his mate, and from them two scattered countless men and women”[4:1]. 

2. Both men and women are recipients of the “divine breath”, because they are created with the same human spiritual nature as said above. 

3. Allah has invested both genders with inherent dignity and has made men and women, collectively, his trustees on earth. 

4. The Quran doesn’t blame women for “the fall of man”. Adam and Eve are hold equally responsible for their sin in the Garden. Eve is never singled out for blame. 

5. The Quran does not view pregnancy and childbirth as Eve’s punishment for having eaten from the forbidden tree. It rather esteems pregnancy and childbirth as sufficient reasons for the love and respect due to mothers from their children. 
b. Duties And Responsibilities:
Men and Women have the same religious and moral duties and responsibilities. The Quran says: “Never will I suffer to be lost the work of any of you, be he male or female: you are members of one another”[3:195].
According to Prophet Muhammad’s saying: “Women are but twin-halves of men”  (shaqa’iq). This hadith relates directly to the issue of gender equality: The male is worth one half and the female the other half. Can “one half” be better or bigger than the other half?

c. Criterion for “superiority”:

The Quran is quite clear about the claimed superiority or inferiority of any human. It says:  “O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is one who is the most righteous of you. And Allah has full knowledge and is well acquainted with all things”[49:13].
Our having been created by the One and Only creator implies our basic equality before Him: He is just to all. Being a faithful creature, servant and worshiper of the One God is at the heart of one’s real spirituality and humanness.
Being created “from a male and a female”, referring to Adam and Eve means that all mankind belongs to the same family, with one common set of parents. Each component of the pair is as necessary and as important as the other one and hence is equal to him or her.
Nowhere does the Quran state that one gender is superior to the other. Some interpreters of the Quran mistakenly take the Arabic word “Quewamah” for superiority. But “Quewamah” means in fact “to take care of”, “to provide for”.

The Quran makes it clear that the sole basis for the superiority of any person is piety and righteousness, not gender, color or nationality.

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From the sayings of the Prophet Muhammad

Prophet Mohammed said: 

“There are seven whom Allah [God] will shade in His Shade on the Day when there is no shade except His Shade [Day of Judgment]: 

1. A fair leader

2. A young person who grew up frequently worshiping Allah, Mighty and Majestic

3. A man whose heart is attached to the mosques

4. Two who love each other for Allah’s sake, gathering and parting for His Sake

5. A man who is called upon by a woman of beauty and position [for impermissible relations], but refrains saying: ‘I fear Allah.'

6. One who gives in charity and conceals it, such that his left hand does not know what his right hand gives

7. One who remembered Allah in private to the point where his eyes shed tears."

[Source: Bukhari]
مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ لَيُوَرِّثَنَّهُ
Gabriel continued to advise me to treat neighbors well until I thought he would make them my heirs.
Source: Sahih Muslim 2624, Grade: Sahih
Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said:
إِذَا طَبَخْتَ مَرَقًا فَأَكْثِرْ مَاءَهُ ثُمَّ انْظُرْ أَهْلَ بَيْتٍ مِنْ جِيرَانِكَ فَأَصِبْهُمْ مِنْهَا بِمَعْرُوفٍ
When you make soup, then add extra water to it and take it to the people of the neighboring house and give them some of it courteously.
Source: Sahih Muslim 2625, Grade: Sahih
Abu Shuraih reported: The Messenger of Allah, peace and blessings be upon him, said:
وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ
By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!
It was said, “Who is it, O Messenger of Allah?” He said:
الَّذِي لَا يَأْمَنُ جَارُهُ بَوَايِقَهُ
He whose neighbor is not safe from his evil.
Source: Sahih Bukhari 5670, Grade: Sahih
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
لَا يَدْخُلُ الْجَنَّةَ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ
He will not enter Paradise whose neighbor is not secure from his evil.
Source: Sahih Muslim 46, Grade: Sahih
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
يَا نِسَاءَ الْمُسْلِمَاتِ لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسِنَ شَاةٍ
O Muslim women, do not belittle any gift for your neighbor, even the hoof of a sheep.
Source: Sahih Muslim 1030, Grade: Sahih
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ
Whoever believes in Allah and the Last Day, let him speak goodness or be silent. Whoever believes in Allah and the Last Day, let him honor his neighbor. Whoever believes in Allah and the Last Day, let him honor his guest.
Source: Sahih Muslim 47, Grade: Sahih
In another narration, the Prophet said:
مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يُؤْذِي جَارَهُ
Whoever believes in Allah and the Last Day, let him not harm his neighbor.
Source: Sahih Muslim 47, Grade: Sahih
Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:
خَيْرُ الأَصْحَابِ عِنْدَ اللَّهِ خَيْرُهُمْ لِصَاحِبِهِ وَخَيْرُ الْجِيرَانِ عِنْدَ اللَّهِ خَيْرُهُمْ لِجَارِهِ
The best companion to Allah is the best to his companions, and the best neighbor to Allah is the best to his neighbors.

Source: Sunan At-Tirmidhi 1944, Grade: Sahih

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The Noble Koran

Question: What is the Koran? And who wrote it?

The noble Koran is the book of God revealed by the angel Gabriel to prophet Mohammed (Blessings and peace of Allah be upon him), it is the word of God to his apostle (Blessings and peace of Allah be upon him) including everything a Muslim needs in his life, describing everything will happen to him in the hereafter, showing the great favors prepared for believers and the great torture prepared for disbelievers, the Koran is as God says:

“It is sent down by One Full of Wisdom, Worthy of all Praise (God)” Surat Fosselat, Verse 42.

The apostle (Blessings and peace of Allah be upon him) used to get it by revelation and when it was coming to him he felt a sentimental status seen by all people around him, after that he says the verses revealed to him by God, soon the people who could read and write amongst his companions receive them and write them down on pieces of leather or bones or stones and add them to each other according to his orders (Blessings and peace of Allah be upon him), following the instructions of Gabriel, he used to tell him the places of verses when revealed to him. He used to recite all revealed Koran upon him once a year in Ramadan, in the year he died he recited the whole Koran twice upon him in the month of Ramadan, this is among the secrets by which God protects His book.

Some people allege that Prophet Mohammed wrote the Koran by himself, this is a weak plea doesn’t depend on a single true evidence. The prophet was an illiterate man, he didn’t know how to read or write, he wasn’t educated in a university or by teachers, he only left Mecca twice to trade in Syria, he never gone to universities or to learn at nearby towns. Then how did he get the history of previous nations and the news of the following ages and these great legislations that astonish modern scientists as they match the modern actual life? How did he know the most recent scientific theories only discovered nowadays? How did he analyze the human soul and mentioned emotions and obsessions inside man whereas psychology and its theories only appeared at this time?

Many other things also assure that these words are the talk of The Creator and The All Powerful (God).

The Divine Revelation to the Prophet Muhammad

 The Prophet Muhammad received the Divine Order to call the people, once more, for the last time, to the same true religion, that’s of worshipping and submitting to the One true God, Allah in Arabic. God ordered him in the Quran: “Say, we believe in Allah, and that which has been revealed to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which was given to Moses and Jesus, and to the Other Prophets from their Lord. We make no distinction between any of them, and to Him we submit” [3:83].

      The creed of Islam is summed up in the Testimony of Faith: There is no deity but God and Muhammad is His messenger.

      The Revelation the Prophet Muhammad received from God is called the Quran, which means the Reading or the Recitation. God sent down the Quran on the heart and soul of the Prophet Muhammad through the Angel Gabriel. The Revelation began in the month of Ramadan of the year 610c.e. in the cave of Hira`, in the mountains surrounding Mecca, where the Prophet used to retreat for meditation. It continued for 22 years, until the death of the Prophet, at the age of 62, in Medina.

     The Revelation was brought in clear and distinct Arabic verses “Ayaat”. They came in an intermittent manner, whenever God found it necessary to reveal how the problems, the circumstances, the needs, the important issues related to the new faith should be dealt with, or to reveal the ways of worshipping, salvation, preparation for death and resurrection on the Day of Judgment.

     The Prophet was transmitting faithfully the Words of God to the believers, as those Words were engraved forever in his heart and memory. The companions of the Prophet were memorizing and writing down all the Revelations dictated by the Prophet. All the verses constituting the Quran were put in the order they exist now, under the instructions of the Angel Gabriel who had transmitted to the Prophet the Will and the Words of God as embodied today in the Quran.

     The Quran is the first and most authentic source of Islam. The Quran is the Word of God whereas the traditions, the Sunnah, of the Prophet Muhammad are the practical interpretations of the Quran. The role of the Prophet was to convey the Quran as he received it, to interpret it and to practice it fully. These interpretations and practices produced what is known as the Sunnah, the Traditions of the Prophet. They are considered to be the second source of Islam and must be in complete harmony with the first source, the Quran.