Lectures (69)
Islam covers every aspect of life, it is not a religion that can be bought out and polished on a Sunday or for specific celebrations. Islam, through the words of God in the Quran, and the traditions of Prophet Muhammad, offers advice and guidance from dawn til dusk, from birth until death. Islam even teaches the believers the best way to greet each other; it is a complete way of life.
What exactly does the word Islam mean? It is an Arabic word that comes from the root, sa - la – ma, meaning peace. However, it is a descriptive word that entails more than tranquillity and calmness, it also encompasses the concepts of safety, security and submission. In fact, Islam could be said to mean submission to the One God through who comes, safety, security, peace and harmony. The word Muslim also derives from the same root, so too does the Islamic greeting - Assalam.
In previous articles we have discussed the fact that all believers are linked together by various means. Most importantly is the belief that there is no god but God and that Muhammad is his messenger. This is what distinguishes believers from non believers. However, believers are also reminded of the bonds between them whenever they greet one another. The Islamic greeting of peace - Assalam, encourages believers to be a worldwide community unencumbered by tribal or nationalistic loyalties and bound together by peace and unity.
Prophet Muhammad suggested we greet those we do not know as well as our friends and acquaintances.[1] Thus believers try to establish peace and friendly relations by greeting and meeting one another. When Muslims of any nationality, ethnicity or colour meet they will greet each other as family. Believers also have rights over one another.
The Muslim has five rights over his fellow-Muslim: he should return his salaams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him when he sneezes.[2]
The Islamic greeting is Assalam Alaikum (May God’s peace be upon you). The response to this is wa Alaikum Assalam (and may His peace also be upon you). It is more than a greeting, it is also a prayer or supplication. These brief Arabic words let Muslims know that they are among friends, not strangers. A few words of greeting reveal so much.
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, God is Ever a Careful Account Taker of all things.” (Quran 4:86)
Better Islamic greetings include, Assalam Alaikum wa Rahmatullah, which means, May the peace and mercy of God be upon you, and Assalam Alaikum wa Rahmatullah wa Barakatuh, which means, May the peace, mercy, and blessings of God be upon you. Greeting in return with something better would be, for example, after hearing the words Assalam Alaikum you would respond, wa Alaikum Assalam wa Rahmatullah.
Making that small effort to greet others with peace and blessings at every opportunity increases rewards. Each time a believer says the words Assalam Alaikum or responds to this greeting, his bank of good deeds is increased.
One day a man passed by the Prophet Muhammad while he was sitting with some men, and said “Salam Alaikum”. The Prophet said “He will have 10 rewards”. Another man passed by and said “Salam alaikum wa rahmatullah”. The Prophet said he will have 20 rewards”. Another man passed and said “ Assalam alaikum wa rahmat ullaah wa barakaatuh”. The Prophet said, and he will have 30 rewards.[3]
In addition, throughout the Quran, God repeatedly points out that this is the Islamic greeting. God assures us that struggling to please Him will result in peace and security in Paradise, and when the believer enters paradise he will be greeted by the words Assalam Alaikum.
“And those who believed (in the Oneness of God and His Messengers and whatever they brought) and did righteous deeds, will be made to enter Gardens under which rivers flow, - to dwell therein for ever (i.e. in Paradise), with the Permission of their Lord. Their greeting therein will be, salam (peace!).” (Quran 14:23)
“Salam Alaikum for you persevered in patience! Excellent indeed is the final home!” (Quran 13:24)
“When those who believe in Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) come to you, say, “Assalam Alaikum” (peace be on you); your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying God), then surely, He is Oft-Forgiving, Most Merciful.” (Quran6:54)
“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but God Alone) saying (to them), Assalam Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world).” (Quran 16:52)
“But when you enter the houses, greet one another with a greeting from God, As-salamu Alaikum - peace be on you, blessed and good.” (Quran 24:61)
“And those who kept their duty to their Lord will be led to Paradise in groups and when they reach it the its gates will be opened and the keepers will say, Salam Alaikum, you have done well, so enter here to abide therein.” (Quran 39:73)
Prophet Muhammad reiterated God’s message when he said, “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I tell you about something which, if you do it, will make you love one another? Spread salams amongst yourselves”.[4]
Footnotes:
[1] Saheeh Al-Bukhari, Saheeh Muslim
[2] Saheeh Al-Bukhari
[3] Saheeh Al-Bukhari
[4] Saheeh Muslim
Before a Muslim moves another step forward or performs any act or deed, he is obliged to acquire knowledge in the path that will lead him to the best end, that is, having his good deeds accepted by Allah, Allah willing. It is important to note that what counts is not the number of good deeds or acts of worship performed, for there may be a person wh performs many good deeds, yet, all what he gains is tiredness in this life and hardships in the Last Life. The Messenger said, what translated means, "There may be a Sa'im (fasting person) who only gains hunger from his Siyam (fast), and there may be a Qa'im (who stands up in prayer at night) who only gains Sahar (staying up late) from his Qiyam!" [Ibn Majah]. Rather, what truly counts is knowing and implementing the conditions that will ensure Allah's acceptance of the performed good deeds and various acts of worship.
There are two essential conditions that must both be present in every performed good act or deed, so as to ensure their acceptance by Allah. First, a Muslim must seek Allah alone in the good deeds that he performs. Second, this good deed must be in total accordance with what Allah has legislated in His Book and what His Messenger has commanded in his Sunnah.
Whenever one of those two conditions is absent from any righteous act or deed, then this good deed or act is neither good nor accepted, for Allah said, what translated means, "So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [18:110]
In this Ayah, Allah has decreed that any good act or deed must be righteous, that is, being in accordance with His Religion, and that He alone is sought by this good act or deed.
In his Tafsir (explanation) of the Quran, ibn Kathir said, "these are the two conditions that ensure the acceptance of any righteous act: it must be performed for the sake of Allah alone and according to the Sunnah of the Messenger of Allah."
A Ramadhan Checklist
1. Ask Allah to enable you to reach Ramadan and to get the most out of it as the Salaf used to do.
2. Intend to fast every day with Iman and pure intention seeking the reward from Allah alone. The Prophet peace be upon him said, "Whoever fasts in Ramadan with Iman and seeking reward (from Allah) his past sins will be forgiven". (Bukhari)
3. Read the whole Qur'an at least once as the Prophet peace be upon him did.
4. Have Suhoor as the Prophet peace be upon him said, "Have Suhoor because it is blessed".
5. Make Du'a during the fast because the Prophet peace be upon him said that three people's supplication is not rejected one of them is the fasting person. Ask for the good of this life and the next for yourself, your family and Muslims in general.
6. Make Dua before opening the fast. The Prophet peace be upon him said, "The fasting person has a supplication that is answered when he opens his fast".
7. Give Sadaqah and be good to people. The Prophet peace be upon him was the most generous of people and he was most generous in Ramadan.
8. Avoid anything that diminishes the fast such as, lying, backbiting, cheating, getting angry. The Prophet peace be upon him said "Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink." [Bukhari] 9. Do not eat too much after Iftar.
10. Ask for forgiveness since this is the month Allah frees people from the fire.
11. Pray At-Tarawih with Khushoo. If you pray in the Masjid complete the Salah with the Imam. If you pray at home prolong the Salah as long as you can. The Prophet peace be upon him said, "Whoever prays during Ramadan with Iman and seeking reward (from Allah) his past sins will be forgiven".
12. Feed the poor and invite others for Iftar. The Prophet peace be upon him said, "Whoever gives Iftar to someone fasting he will have the same reward without decreasing the reward of the person fasting".
13. Try harder the last ten nights especially the odd nights. The prophet would strive in Ramadan more than he would in any other month and more so in the last ten days.
14. Say this Dua in the nights that Laitul-Qadr is likely to fall on: Allhumma innaka afuwun tuhibbul-afwa fa'fu anni (O Allah you are Forgiving and love forgiveness so forgive me).
15. Ask Allah to accept all your good actions during this month.
By Abu Talha
Just a Few More Days to Ramadhan:What Should You Do?
Written by editor1Just a Few More Days to Ramadhan:What Should You Do?
Days pass by, from one year to another, bringing the glad tidings of the coming of the blessed month of Ramadhaan and announcing various forms of blessings: ease in performing acts of righteousness, and abdundance in mercy, forgiveness, and finally, salvation from Hell. In Ramadhaan, the values of love, brotherhood, tolerance, patience, open-handedness, and generosity prevail, the ranks of the believers are raised, and the manners of the fasting people are refined – all out of the Mercy of Allaah The Almighty, Lord of the Worlds.
Al-Hasan Al-Basri says, "Allaah The Almighty made the month of Ramadhaan a racetrack where His creatures compete in obeying Him to attain His Pleasure. Some people come first and thus have won; others remain behind and thus have lost. How amazing is the runner who laughs on the day when the doers of good win and the doers of falsehood lose!"
As the month of Ramadhaan approaches, I advise myself and you to do the following:
Supplicate Allaah The Almighty to keep you alive until the coming of Ramadhaan:
It was narrated on the authority of Anas ibn Maalik that when the month of Rajab comes, the Prophet, sallallaahu ‘alayhi wa sallam, said: "O Allaah, bless Rajab and Sha‘baan for us, and let us live till the coming of Ramadhaan."[Ahmad and At-Tabaraani] For that reason, Ibn Rajab says, "The hearts of the believers long for the coming of this month and feel pained at its departure."
Thank Allaah The Almighty for witnessing this month:
Obeying Allaah The Almighty is the greatest blessing Allaah The Almighty grants the slave. The Prophet, sallallaahu ‘alayhi wa sallam, said: "Ramadhaan has come to you. It is a blessed month that Allaah The Almighty prescribed fasting during it and wherein the gates of heavens are open, the gates of Hell are shut, and the rebellious devils are chained. Allaah placed a night, which is better than one thousand months, in this month. The Muslim who misses the goodness of this night is the real loser." [A-Nasaa’i and Al-Bayhaqi]
Ibn Rajab says, "This Hadeeth is the basis for congratulating Muslims on the coming of Ramadhaan. Why should it not be when the believer is given the glad tidings of opening the gates of Paradise? Why should it not be when the sinner is given the glad tidings of closing the gates of Hell? Why should it not be when the wise man is given the glad tidings of a period of time in which the devils are chained?"
In his book Al-Athkaar, Imaam An-Nawawi says, "It is recommended for the person who experiences an obvious favor or is protected from an obvious curse that he prostrates in gratefulness to Allaah The Almighty or praises Him duly."
Rejoice at the special virtues of the month:
The virtues of the month of Ramadhaan include opening the gates of Paradise, closing the gates of Hell, forgiveness of sins, showering with mercy, and granting safety from Hellfire. Here is an amazing story teaching us that a single month of Ramadhaan may unimaginably raise a person's degree in Paradise.
It was narrated on the authority of Talhah ibn ‘Ubaydillaah that there were two men from the tribe of Baliyy who came to the Prophet, sallallaahu ‘alayhi wa sallam, and embraced Islam at the same time. One of them was more active in worship than the other, and it happened that the active one was martyred in a battle and the other one lived for one more year. Talhah said, "I saw in my dream that I was at the gate of Paradise and the two men were standing there. Someone came out and gave permission to the man who lived for one more year to enter Paradise, then gave permission to the martyr. He then returned to me and told me to go back for permission had not been given to me yet."
In the morning, Talhah related to the people what he saw and they were surprised to know this. When the news of this story reached the Prophet, sallallaahu ‘alayhi wa sallam, he said:"Why should you be surprised?"They said, "O Messenger of Allaah, the man who was martyred was more active in worship, but the other one entered Paradise before him." The Prophet, sallallaahu ‘alayhi wa sallam, said:"Did he not live for one more year?"They answered in the affirmative."Did he not fast for one more Ramadhaan,"the Prophet, sallallaahu ‘alayhi wa sallam, continued,"and prayed such-and-such a number of prostrations in this year?"They answered in the affirmative. The Prophet, sallallaahu ‘alayhi wa sallam, said:"The difference between them is equal to the distance between the heavens and the earth." [Al-Munthiri: Hasan and Ibn Hibbaan: Saheeh]
Determine to give up sins and repent
Ramadhaan is considered the actual beginning of the year because the deeds of the year are submitted in the month of Sha‘baan. In that sense, Ramadhaan marks the beginning of a new year after the submission of deeds. Therefore, the Muslim needs to turn over a new leaf with Allaah The Almighty, and this requires repentance from all sins, giving them up, and not returning to them. Ramadhaan is the month of repentance, and if a person misses this opportunity, when will he repent? Allaah The Almighty Says (what means):
- {And turn to Allaah in repentance, all of you, O believers, that you might succeed.} [Quran 24:31]
- {O you who have believed, repent to Allaah with sincere repentance.} [Quran 66:8]
O Allaah, I repent to You from the countless sins I have committed, and I complain to You from the misdeeds and faults that afflict me!
Everything in existence is subject to Allah’s will and power. For Muslims, this goes without saying. It is an essential tenet of every Muslim's faith. Allah says: "Indeed, Allah has power over all things."
However, this is no excuse for human beings to evade responsibility for their own decisions. No one can argue that it was their fate to sin. We know this from firsthand experience. We know instinctively that we make our own decisions. We choose to do some things and refrain from doing other things. We carry out intentional actions. We intend, for instance, to travel or stay at home, to eat or to sleep. When we carry out these and other intentional actions, we recognize that we are doing so of our own volition.
It is on the basis of these intentions of ours that Allah judges us. We are not judged for the involuntary actions of our bodies, nor for what we are forced to do under compulsion or duress.
This is why we see that Allah says: “Whoever disbelieves in Allah after having believed – save one who is coerced (to make an utterance of unbelief) but whose heart is still fully resolved upon faith – but whoever finds ease in unbelief: on them is Allah’s wrath, and they will have an awful punishment.” [Sūrah al-Nahl: 106]
Whoever is coerced into something to the point that he or she has no choice but to comply, then he or she is legally exempt for that action in this world and sinless for it in the Hereafter. We are taken to account for what we do of our own free choice.
Many people put forth questions about free will and predestination with the sole aim of justifying their sinful tendencies. Whenever someone admonishes them for their sins, they say: “What I did was fated for me. It was Allah’s will. I had no choice.”
When we consider what the Qur’an says about our actions, we see that Allah connects our free will to His permitting us to carry out actions by our own choice. Allah says: "But you do not exercise you will, except that Allah wills it; for Allah is full of Knowledge and Wisdom." [ Sûrah al-Insân: 30]
We are furthermore told in the Qur’an that no one could believe or disbelieve except with Allah’s permission. Allah has permitted us to make the choice. If Allah had willed to subdue our wills, He could have compelled us to do one thing or another. Instead, He has permitted us to make our own choices and formulate our own intentions. This means we cannot avoid taking responsibility for the decisions we make.
Allah, in His wisdom, has given us an indisputable proof of our free will. This proof is our own unavoidable recognition that we make our own decisions. We can tell the difference between the involuntary movements of our body, like our heartbeats, and the free choices that we make. Therefore, those who wantonly goes about sinning, exercising their free choice all the way, cannot then turn around and say that Allah compelled them to sin.
- Sheikh Salman al-Oadah
Free mixing Between the Sexes
Shaykh Muhammad Bin Ibrahim Aal-Al Sheikh [1311-1389 H (1893-1969 AD)], the former Grand Mufti of Saudi Arabia, said:
Introduction:
Free mixing between men and women can be of three types:
Mixing of women with men who are their Mahram (husband and men whom she may never marry, e.g. father, brother, son etc). There is no doubt that this is permissible in Islam.
Mixing of women with non-Mahram men for evil and depraved purposes. There is no doubt that this type is not allowed (haram) in Islam.
Mixing of women with non-Mahram men in educational institutes, shops, offices, hospitals, get-togethers, parties etc. At first a questioner (asking fatwa) really might think that this does not lead to one gender tempting the other. To expose the reality of this type, we will reply (to the questioner) both briefly and in detail.
Brief Reply:
The brief answer is that Allah made men to have a natural inclination towards women and gave them power over the females. He made women to be naturally inclined towards men though He made them weak and soft in nature. Hence, when free mixing occurs between women and (non-Mahram) men, its effects result in bad intentions, since the human self is inclined towards evil and (carnal) desires make a person blind and dumb, while Satan commands people to do indecent and evil things.
Detailed Reply:
The detailed answer is that Islamic Law (Shari’ah) is based on objectives and the means to achieve them. The means for an objective have the same rulings as the objective itself. Women are the object of desire for men, and Islam blocks the doors leading to members of one sex becoming attached to the members of the opposite gender. The evidence from the Qur’an and Sunnah that we will now mention for you will show this clearly.
a) Proofs from the Qur’an:
There are six proofs for this from the Qur’an:
Allah says, “
And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: “Come on, O you.” He said: “I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zalimoon (wrong and evil-doers) will never be successful.” ” (Surah Yusuf 12:23)
It is a proof (for saying that the third type of free mixing is prohibited) because when there was free-mixing between the wife of the Egyptian minister and Prophet Yusuf (peace be upon him), she displayed what was hidden (her love for him) and asked him to have illicit sexual relations with her. However, Allah had Mercy on Yusuf and saved him from her (advances), as He said,
“So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.” (Surah Yusuf 12:34).
Similarly, if free-mixing occurs between men and women, members of both genders pick for themselves the one they please from members of the opposite gender and use all means to get that person.
Allah commanded men and women to lower their gaze. He said,
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things)…”
(Surah Al-Noor 24:30-31). This verse is a proof for what we say since Allah ordered believing men and women to lower their gazes, and His ordering something means it is obligatory. Then Allah tells us that it is purer and that only an accidental (unintentional) glance will be forgiven. ‘Ali bin Abi Talib, may Allah be pleased with him narrated that the Prophet (peace be upon him) said,
“O ‘Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second.”
(Reported by Al-Hakim in Al-Mustadrak (2/212 and 3/133), Ahmed (5/351,353 and 357), al-Tirmithi and others. Al-Hakim said it is authentic according to standard of Muslim, and Al-Dhahabi agreed with him in Talkhis). There are many hadiths with the same meaning. Allah did not order people to lower their gaze except for the fact that looking at objects that are forbidden to see is counted as adultery (zina). Abu Hurairah (may Allah be pleased with him) said,
“The adultery of the eyes is the sight (to gaze at a forbidden thing), the adultery of the tongue is the talk,… and the inner self wishes and desires and the private parts testify all this or deny it.”
[Sahih Al-Bukhari (no. 6612), Muslim (no. 2657), Ahmed (2/276)]. Gazing at forbidden things is adultery since it is enjoying the sight of charms of a woman, results in these images becoming etched in the heart of the person and he tries to commit actual adultery with her. If Islam forbids gazing at her due the resultant evil, then the same evil results from free mixing. Hence, free mixing too is forbidden, since it is the means to the same evil consequences as the forbidden gaze.
The evidences that we mentioned earlier that it is not permissible to gaze at women means that it is obligatory upon a woman to cover her entire body, since exposing it or part of it results in (forbidden) glances towards it, which in turn leads the heart to become attached to her and then utilizing the means to obtain her (for illicit relations). This is also the case with free mixing.
“And let them (Muslim women) not stamp their feet so as to reveal what they hide of their adornment.” (Surah Al-Noor 24:31).
Even though the act of stamping feet itself is permissible, still Since Allah forbade women from stamping their feet so that it does not become a reason for men to hear the sound of anklets worn by women. This would arouse men’s desire for women, and the same evil consequences result from free mixing.
Allah says,
“Allah knows the fraud of the eyes, and all that the breasts conceal.” (Surah Ghafir 40:19).
Ibn ‘Abbas and others said,
“It is (about) a man who visits the house of a family, which includes a beautiful woman too who passes by him. When the members of the family are not watching him, he looks at her, but when they are alert, he lowers his gaze from her. When they are not watching, he gazes at her and when they are observing him, he lowers his gaze. Allah knows that in his heart he wishes to see her naked and if he could, he would commit adultery with her.” (Tafsir Ibn Kathir).
If Allah described the eye which steals a glance towards what is not permissible for it to look as ‘fraud’, then how about free mixing?
Allah ordered women to stay in their homes. He said,
“And stay in your houses, and do not display yourselves like that of the times of ignorance.” (Surah Al-Ahzab 33:33).
Allah commanded the wives of the Prophet (peace be upon him), who were the most pure and chaste women, to stay in their homes. This commandment is addressed to Muslim women in general too, since it is a well established principle of Islamic jurisprudence (fiqh) that directed speech is general in scope, except if there is an evidence proving that it is specific to whom it is addressed. However, there is no evidence to make it specific (the Prophet’s wives) in this case. Hence, if women are commanded to remain at home except in case of a necessity that required them to go out, then how can free mixing between them and men of the kind mentioned earlier be permissible? Moreover, in our times women have become too headstrong, have left modest all-covering garments and expose themselves wantonly to the extent of nudity in front of un-related (non-Mahram) men. Husbands and other guardians of women have little control over women whose well-being they are entrusted with.
b) Proofs from the Sunnah
As for the evidence from the Prophet’s (peace be upon him) words and actions, we will mention just ten:
Imam Ahmed narrated It was narrated that Umm Humayd the wife of Abu Humayd al-Saa’idi came to the Prophet (peace and blessings of Allah be upon him) and said,
“O Messenger of Allah, I like to pray with you.” He said, “I know that you like to pray with me, but your prayer in your room is better for you than your prayer in your courtyard and your prayer in your courtyard is better for you than your praying in your house, and your prayer in your house is better for you than your prayer in the mosque of your people, and your prayer in the mosque of your people is better for you than your prayer in my mosque.” So she issued orders that a prayer-place be prepared for her in the furthest and darkest part of her house, and she used to pray there until she met Allah (i.e., died).”
[Narrated by Ahmad(6/371), Ibn Khuzaymah in his Saheeh (no. 1689)and others]. Ibn Mas’ood (may Allah be pleased with him) said,
“The woman’s prayer (salah) most beloved to Allah is the one she offers in the darkest part of her home”
[Narrated by Ibn Khuzaymah (no. 1691, 1692) and Al-Tabarani in Al-Mu’jam (2/35)]. There are many other narrations to this effect that it is better for a woman to pray at home than the mosque. Hence, because Islam advises women to pray at home and that it is better than even praying in the Prophet’s Mosque behind the Prophet (peace be upon him) himself, it free mixing should be forbidden with even more reason!
Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said,
“The best rows for men are the first rows, and the worst ones the last ones, and the best rows for women are the last ones and the worst ones for them are the first ones.”
[Sahih Muslim (no. 440), Abu Dawud (no. 678), Al-Tirmithi (no. 224). Al-Tirmithi declared it authentic]. Hence, the Prophet (peace be upon him) told the women that if they came to the mosque, they should firstly remain separate from the worshiping men. Then he described their foremost rows to be worst and the last rows as the better ones. This was only to keep the women praying behind away from mingling with, seeing and having their hearts attached to the men in front of them on hearing voices or watching movements of the men. The Prophet (peace be upon him) described the last rows of men as the worst if there were women in the mosque. The reason behind this is that men in the last rows missed being near the Imam (prayer leader) and instead found positions near the women who are a cause of distraction and may even spoil the prayers by making these men lose concentration and sincerity in worship. Hence, if the Prophet (peace be upon him) expected this to happen in a place of worship, then how about free mixing? Free mixing in which men and women are much closer!
Zainab, the wife of ‘Abdullah, reported: The Messenger of Allah (may peace be upon him) said to us:
“When any one of you comes to the mosque, she should not apply perfume.”
[narrated by Muslim (no. 443), Ahmed (6/363)]. The Prophet (peace be upon him) also said
“Do not prevent the female servants of Allah from visiting the mosques of Allah, but they may go out (to the mosque) having no perfumed themselves.”
[Ahmed (2/475) and Abu Dawud (no 565)]. Ibn Daqeeq al-‘Eed said
“This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires, and it may even be a cause of provoking women’s desire (and sensuality)… The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewelery that can be seen and excessive adornments”. Ibn Hajar added, “and similarly, mingling with men.”
See Fath al-Baari, 2/279.
Usama bin Zaid reported Allah’s Messenger (may peace be upon him) as saying:
I have not left after me any (chance) of turmoil more injurious to men than the harm done to the men because of women.
[narrated by Al-Bukhari (no. 5069) and Muslim (2740)]. Since the Prophet (peace be upon him) described women as being a fitnah (temptation, trial) for men, how can the temptation and the temptable be placed together? This is not allowed!
Abu Sa’eed Al-Khudri (may Allah be pleased with him) reported that the Prophet (peace be upon him) said,
" The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act. So avoid the (allurement of) women: verily, the first trial for the children of Israel was caused by women.”
[Sahih Muslim (no. 2742)]. The Prophet (peace be upon him) made it obligatory upon Muslim men to avoid (non-Mahram) women. But how can we act on this hadith in the presence of free mixing? This is impossible, hence free mixing of the sexes is forbidden.
Abu Usayd Al-Ansari said he heard the Prophet of Allah (peace be upon him) say
when he was coming out of the mosque, and men and women were mingled in the road: ‘Draw back, for you must not walk in the middle of the road; keep to the sides of the road.’ Then women were keeping so close to the wall that their garments were rubbing against it.
[Abu Dawud (no. 5272)]. The Prophet (peace be upon him) forbade them from walking in the middle of the road since it leads to temptation, then how can one permit mingling in other places?
It is narrated from ‘Umar that when the Prophet of Allah (peace be upon him) built the mosque, he made a door for women and said,
“Men should not enter from this door.”
[Abu Dawud Al-Tialisi in his Sunan (no. 1829) and Al-Bukhari in his Al-Tarikh Al-Kabir (1/60)].Hence, the Prophet (peace be upon him) forbade men and women to mingle with each other when entering and exiting the doors of the mosque by forbidding them to use the same doors. This prohibition was enforced to block the means to free mixing. If free-mixing between the sexes is forbidden in such a condition, it should be forbidden at other places too with all the more reason!
Umm Salama (may Allah be pleased with her) said,
“Whenever Allah’s Prophet (peace be upon him) finished his prayers with Taslim (saying salam at the end of prayers), the women would get up and he would stay on for a while in his place before getting up.”
In another narration, the words are:
“When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah’s Apostle departed.”
In the third narration in Bukhari from her,
“In the lifetime of Allah’s Apostle the women used to get up when they finished their compulsory prayers with Taslim. The Prophet and the men would stay on at their places as long as Allah will. When the Prophet got up, the men would then get up.”
[Sahih Al-Bukhari (no. 849)]. Here, we see that the Prophet (peace be upon him) prevented mixing between men and women by his action. This action cautions us against free-mixing between the genders in places other than the mosque as well.
Mi’qal Bin Yasar (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said,
“If the head of one of you is pierced with an iron needle, it is better for him than to touch a woman who is not legal for him (to touch).”
[Narrated by Al-Tabarani in Al-Mu’jam Al-Kabir (20/213), Ibn Abi Shaybah in Al-Musannaf (4/341) and the narrators were declared trustworthy by Al-Haytami and Al-Mundhiri].
Abu Umamah (may Allah be pleased with him) narrated from the Prophet (peace be upon him) that he said,
“It is better for man to press (against himself) a pig smeared with clay and mud, than to press his shoulder against the shoulder of a woman not legal for him (to touch).” [Al-Tabarani 4/326, though Al-Mundhiri said that a narrator in the chain is extremely weak].
Hence, the Prophet (peace be upon him) forbade men from touching women (and vice versa), whether with or without a barrier (like a cloth etc) if he is not her Mahram due to its evil consequences. So, free mixing between the sexes too is forbidden for the same reason.
Conclusion:
A person who ponders on the evidence presented by us will clearly see that the opinion that free mixing among men and women does not lead to fitnah (trials, temptation) is a figment of imagination of a few people. However, in reality, it does lead to fitnah and that is why Islam forbade from it; in order to nip the evil in the bud. The special circumstances which are due to necessity or extreme need in places of worship, e.g. the mixing of men and women in the Grand Mosque at Mecca and the Prophet’s Mosque in Medina are exceptions to the rule. We ask Allah to guide the misguided among the Muslims and to increase the guidance of those Muslims who are guided. We ask Allah to make the Muslims rules to do good, leave evil and physically stop the foolish people. Indeed, Allah is All-Hearing, Near (by His Knowledge) and Responsive!.
by Muhammad Ibn Ibrahim
Translated by Abu Maryam Bilal
A Muslim thinks about the countless blessings that Allaah has bestowed upon him. He considers the numerous bounties that Allaah has given him -- from the time that he was a “drop of fluid” in his mother’s womb. These bounties continue until he meets His Lord. Therefore, a Muslim must thank Allaah for these bounties with his tongue, by praising Him in a proper manner. He must also thank Him with his limbs by using them in obedience to Him. This is how he should behave towards Allaah. Obviously, it is never considered proper etiquette to be ungrateful for the bounties one has received, or to reject the bounties of the One Who gives them. One also should never deny the goodness and bounties he has received. Allaah has Said in the Quran (what means): “And whatever of blessings or good things you have, it is from Allaah.” [Quran 16:53]
Allaah also Says (what means): “And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them.” [Quran 14:34]
Another verse states (what means): “Therefore remember Me (by praying and glorifying), I will remember you. Be grateful to Me and never be ungrateful to Me” [Quran 2: 152]
A Muslim thinks about Allaah’s Knowledge and the fact that He is watching everything, under every circumstance. The Muslim’s heart, then becomes filled with awe, respect and love for Allaah. He becomes shy and embarrassed to disobey Him. This is how he should behave towards Allaah. Obviously, it is not proper for a slave to go against his master by disobeying him or by treating him with disrespect, while his master is witnessing and watching him.
A Muslim also ponders over Allaah’s Power and Control over him, and submits to this control. He knows that there is no escape or fleeing from Him. Allaah is the only source of refuge and shelter. Therefore, the Muslim flees to Allaah and throws himself before Him. He leaves his affairs with Allaah and puts his trust in Him. This is how he should behave with respect to his Lord and Creator.
Allaah has Said (what means): “There is not a moving (living) creature but He has grasp of its forelock.”[Quran 11:56]
Allaah also Says (what means): “So flee to Allaah. (from His Torment to His Mercy – Islamic Monotheism). Verily, I (Muhammad) am a plain warner to you from Him.” [Quran 51:50]
Allaah Says (what means): “Put your trust in Allaah if you are believers indeed.” [Quran 5:23]
A Muslim also considers how Generous and Compassionate Allaah has been to him in all of his affairs. He considers Allaah’s Mercy upon him and upon all of His creation. He desires to have more of that mercy. He then humbles himself to Allaah with sincere humility and supplications. He seeks a means of approach to Allaah with the best of speech and good deeds. This is how he should behave towards his Lord, Allaah. It is not proper to lose hope of receiving more of His Mercy, which encompasses everything, nor should one be pessimistic about receiving more of Allaah’s Generosity. Certainly, Allaah has Stated (what means): “My Mercy embraces all things.”[Quran 7:156]
Allaah also Says (what means): “Allaah is very Gracious and Kind to His slaves.” [Quran 42:19]
Allaah has also Said (what means): “Certainly, no one despairs of Allaah’s Mercy, except the people who disbelieve.” [Quran 12:87]
Another verse states (what means): “Despair not of the mercy of Allaah.”[Quran 39:53]
A Muslim always considers Allaah’s power to punish severely and His swift reckoning. He does his best to obey Allaah and tries to live without disobeying Him. This is all part of proper behavior towards Allaah. People of intelligence know that it is not proper for a weak and incapable slave to commit acts of disobedience towards the Lord Who is the Powerful, the All-Capable, the Strong, the Dominant. He has Said (what means): “But when Allaah wills a people’s punishment, there can be no turning back of it; and they will find besides Him no protector.”[Quran 13:11]
Allaah also Says (what means): “Verily, (O Muhammad) the seizure (punishment) of your Lord is severe and painful.” [Quran 85:12]
Allaah also Says (what means): “Allaah is All-Mighty, All-Able of Retribution.” [Quran 3:4]
A Muslim should also think about Allaah while he is disobeying Him, as if Allaah’s threat is already being applied to him, that His punishment has come upon him due to his action. He should also think about Allaah while obeying Him and following His Laws, as if His Promise has already come true for him, that Allaah’s Pleasure is being bestowed upon him. Having good expectations or thoughts about Allaah is part of the etiquette due to Allaah. It is not correct for a person to have bad thoughts about Allaah and disobey Him, and think that Allaah is not watching what he is doing or will not call him to account. Allaah has Said (what means): “But you thought that Allaah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction; and you have become (this Day) of those utterly lost!…”[Quran 41: 22-23]
Allaah also Says (what means): “And whosoever obeys Allaah and His Messenger, fears Allaah, and keeps his duty (to Him), such are the successful.”[Quran 24: 52]
In conclusion, a Muslim must be thankful to his Lord for the bounties He has given him; he must be shy towards his Lord whenever he is inclined towards committing a sin; he must sincerely turn to his Lord, put his trust in Him, hope for His Mercy and fear His punishment. He must have good expectations concerning Allaah fulfilling His Promises and carrying out His threat to any of His slaves if He wills. This is how he should behave toward Allaah. The more that he sticks to these matters and guards them, the greater his position will be and the higher his rank will be with his Lord. He shall be greatly blessed by Allaah; he shall become one of the devoted slaves of Allaah, and of those people whom Allaah protects. He shall be enveloped by Allaah’s Mercy and shall have Allaah’s Blessings bestowed upon him.
This is the utmost that any Muslim could hope to achieve and what he should strive for throughout his life.
O Allaah, make us Your devoted slaves. O Allaah, make us among those whom You protect. O Allaah, make us among those who are close to You, O Allaah, Lord of the worlds.
Contrary to whatever you may believe, Hijaab (Islamic covering) is not a free personal choice. As a Muslim woman, you are not free; you are a slave of Allaah The Almighty. What is the relationship between freedom and uncovering parts of your body, adorning yourself, and uncovering your face? Does the belief that 'beauty of the soul is the real beauty' entitle a woman to be indecently dressed?
The enemies of Islam have turned women into a cheap commodity; they despise you; they do not respect your mind, thought or character; they are only concerned about your body. Otherwise, let me know: What is the rationale behind an attractive woman appearing on an advertisement for razors or tires? Does this show respect for a woman’s mind? Or does this point to the fact that the media and marketing industry only think about exploiting her body? Why do they not let women who are covered in Hijaab be shown in their ads?
If you could listen to what your colleagues in the university or work say about you behind your back, you would be horrified. They speak about your looks. They do not care for your intelligence or personality; they are only concerned about your femininity. This is the nature of man, and whoever claims otherwise is either a liar or abnormal.
Wearing Hijaab is not a free personal choice, and you are certainly not free to do as you think fit; you are a slave of Allaah The Almighty. You have no right to disobey His orders. Allaah The Almighty Says (what means): {And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind." He will say, "My Lord, why have You raised me blind while I was [once] seeing?" [Allaah] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten." And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.} [Quran 20:124-127]
Hijaab is not a free personal choice because it is the command of Allaah The Almighty and His Messenger , and the consensus of the Muslim scholars. Furthermore, Hijaab gives you the chance to test the truthfulness of those who claim that they are only concerned with your mind and character. If the case is true as they claim, wearing Hijaab will help them focus on your character, not your make-up, clothes, or charms. At this point you will discover the truth, and you will not find any man paying you attention or speaking to you because they do not need anything from you except your femininity.
It is shameful that a woman who pretends to respect herself and cherish her honor and dignity seeks to impress people with her body. Surely, you humiliate your humanity by failing to adhere to correct Hijaab and by showing off your face in place.
An American woman says that she got fed up with such widespread corruption in her society, where a woman is judged only according to her appearance, and this greatly influences her field of work, promotions, and the opportunities of practical and emotional life. She adds that a woman has to always appear beautiful and attractive in order to attain easy success in every stage of her life.
This woman converted to three religions that could not soothe her agony. Now she adheres to a sect of Judaism because she admires the fact that this sect obliges women to dress modestly and admonishes them not to intermix with men except in case of necessity.
Another American woman says that she has embraced one of the old pagan religions of the Native Americans because that religion pays special respect to women, orders them to wear decent clothes and prohibits extramarital and premarital relationships. She adds that she feels that this religion respects women and protects values in society.
A practicing Muslim woman relates that she had been fully covered in Hijaab when she was obliged to travel to a European country with her family to receive medical care for her father. In the hospital, a nurse asked her permission to see her face, and when the nurse saw it, she was shocked. She thought that the woman covered her face because she was ugly or had a defect. When the nurse asked the woman why she was covering up, the woman explained to her that Islam sees women as a jewel that must be kept away from the eyes of strangers. The woman said that the nurse was listening attentively, and later, she said, "How wonderful! I wish I could cover myself up like you. I suffer a lot from people's looks at the details of my body and feel that I am a dummy; even here I feel that all people are staring at me."
Professor Sigrid Hunke, author of the famous book Allah's Sun Rises over the West , outlines the glory of the Arabs and Muslims and the influence of their civilization on the Western renaissance. In an Islamic conference, she was asked to give advice to a Muslim woman who wanted to discard her Hijaab. She said,
"A Muslim woman should not take the European or American women as role models. By doing so, she loses the elements of her character. Thus, she has to abide by the original guidance of Islam and follow in the footsteps of the early righteous women. She should cherish their values and adapt them to the needs of modern times. She should also focus on her significant mission of being a mother of the future Arab generation."
Helen Stanberry, an American writer and a freelance journalist for more than 250 American newspapers, publishes a daily article read by millions of Americans. She spent several weeks in an Arab country, and when she returned home, she said that the Arab society is perfect and sound, and it should adhere to its customs which limit the freedom of young women and men reasonably. She adds that the Arabs have inherited manners which necessitate limiting the freedom of the woman, respecting the mother and father, and, more than that, eliminating the immorality of the West which is destroying the society and families in Europe and America. She advises the Arabs to continue preventing the free intermixing between the two sexes, narrow the freedom of the girl, and adhere to Hijaab like the earlier generations did. This would be better for the Arabs than immorality, liberty and the profligacy of Europe and America.
Anger with this inferior look at women was condemned in the words of Meryl Streep, an American actress, and the 1983 Academy Award winner. In a press conference, she said that every time she visited a public place, people would scrutinize the measurements of her body to make sure that she was a beautiful and worthy of being the best American actress. This disturbed her a lot because she knew that people looked at her only to judge her body. .
She contested the so-called Women's Liberation Movement, saying that she does not like the present-day concepts about women because they view the ideal woman to be the one who has a slim body. [Excerpted from the book "Risaalah Ila Hawaa' by Rasheed Al-‘OOwayid]
A woman so fond of the Abaya that she wears it at home
A Korean girl wrote on the internet, “I love your dress…yes…I love this Abaya which fully covers the body. I love it so much and love to wear it. I asked my cousin, who works in the Gulf region to send me one. Once it was sent to me, I wore it immediately. Although many people mocked me and were surprised at my appearance, I still wear it from time to time and sometimes at home. I feel greatly comfortable and content when wearing it.”
At a time when women all over the world are searching for their identity by returning to decency and covering up, many Muslim women are trying to find ways and justifications to say that Hijaab is not a religious obligation, or that the essence is more important than appearances.
Muslim sister, do not sacrifice the everlasting life in the Hereafter; do not risk it. You cannot do that. It is either everlasting bliss or everlasting doom. Many women before you followed the way of liberation and pride, but they reaped loss, failure, depression and misery. What will you lose if you put on Hijaab? What will you lose if you cover your hair, arms and legs? Please, answer: What loss will you incur? What has your friend who puts on Hijaab lost? Do not expose yourself to the anger of Allaah The Almighty; otherwise, you live in suffering, misery and pain. You have to put on Hijaab and quit the futile argument. Just put it on. You are not wiser than the women who wore it, nor are you more beautiful or smarter than they are. You may ask them about it. O slave of Allaah, The Compeller, return to your Lord, submit and surrender to Him; beware of the anger of Allaah The Sovereign. Hijaab is not a free, personal choice and you are not free. Islam has its rules and principles, so whoever claims to adhere to it is not allowed to violate its rules. Whoever accepts Islam as a religion should submit to its orders and avoid its prohibitions. Allaah The Almighty Says (what means): {Whoever does righteousness, whether male or female, while he is a believer, We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.} [Quran 16:97]
1.An act of obedience.
The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an: `It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).
Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.
2.The Hijab is IFFAH (Modesty).
Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59). In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.
3.The hijab is Tahara (Purity)
Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab: `And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).
The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)
4.The hijab is a Shield
The prophet (pbuh) said: "Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).
5. The hijab is Taqwah (Righteousness)
Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).
6.The hijab is Eemaan (Belief or Faith)
Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."
7. The hijab is Haya' (Bashfulness)
There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.
8.The hijab is Ghayrah
The hijab fits the natural feeling of Ghayrah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Ghayrah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Ghayrah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Ghayra in men. Islam considers Ghayrah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.
The manners of welcoming the new-born child in Islam
Written by Manager
Children are a source of delight and an adornment for the world granted by Allaah to their parents. They give vigor to the hearts, joy to the souls and pleasure to the eyes. They are the fruit from whom good is to be hoped for when they frequently supplicate."My Lord, have mercy upon them as they brought me up [when I was] small."
They are the ones in every nation upon whom hope for the future lies, and they are the youth of tomorrow upon whose shoulders the call to Islam is carried. Indeed Islam has elevated the status of children and has laid down manners for their treatment through different stages, which start with the manners of welcoming the new born child.
Our Prophet was a living example, educating, cultivating the Muslims upon the practices of Islam, teaching them how to worship their Lord in the best of ways. But a number of Muslims have strayed from his pure teachings and have substituted that which is gold for that which is worthless.
Encouragement to have children:
Allaah, Almighty, Says (what means): "…So now, have relations with them and seek that which Allaah has decreed for you…" [Quran 2: 187]
The Prophet said: "Marry the loving and fertile because through you, I will compete with the nations for superiority in numbers."[Abu Daawood, Ahmad and Ibn Hibbaan]
It is important that the parents bring up their children upon righteousness, so that the parents will benefit from them during their lives and after their death.
What has preceded applies equally to both boys and girls, and indeed Islam has encouraged the bringing up of girls, and Allaah c
ondemns those that are distressed at the birth of a girl. The Messenger said: "Whoever takes care of two girls until they reach adulthood - he and I will come together on the Day of Resurrection (like this) - and he interlaced his two fingers." [Muslim]
Giving the good news of the birth:
The near of kin who are anxiously waiting should be informed so that they can stop worrying and congratulate the parents and s
upplicate for the baby. Allaah mentions this good news being conveyed to a number of His Prophets, such as Zakariyyaa' of his son Yahyaa, may Allaah exalt their mention. Allaah Says (what means): "So the angels called him while he was standing in prayer in the chamber, 'Indeed, Allaah gives you good tidings of John, confirming a word from Allaah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous'."[Quran 3: 39]
Calling the Athaan in the ear of the newborn:
The first practice to do is to call the Athaan in the ear of the baby, so that the first words that the baby hears is the name of Allaah, and the Kalimah (There is no god but Allaah, Muhammad is the Messenger of Allaah).
It is to be called immediately after the birth, or very soon afterwards as he did with his grandson Al-Hasan, as is related by Abu Raafi' who said: "I saw the Prophet call the Athaan in the ear of Al-Hasan Ibn ‘Ali when his mother Faatimah gave birth to him." [Ahmad, At-Tirmithi and Abu Daawood]
It should be given with its usual wording in a voice which is audible to the baby, not so loudly that it risks harm to the baby or alarms it.
The Sunnah has not specified as to which ear it should be given, however the Messenger of Allaah used to love to do good actions starting from the right, so it would be more appropriate to give the Athaan in the right ear.
The Tahneek:
This means to softening or chewing a date and then rubbing the palate of the new-born with it just after the birth or soon after. This is done by putting a piece of the softened date on the finger and rubbing it from left to right in the mouth of the baby.
Ibn Hajr said: "if one is not able to find a dry date, then a fresh date should be used, and if that is not available then anything sweet."
It is not essential to chew the date rather it may be softened in any way.
It is done by the father or the mother or anyone from the people of knowledge whose supplication is hoped would be accepted. So he should perform Tahneek and supplicate for the child as was the practice of the Companions .
Imaam An-Nawawi said: "Scholars are agreed upon the recommendation of performing Tahneek upon the baby after its birth." [Sharh Saheeh Muslim]
Aa'ishah reported: "New-born children used to be brought to the Messenger of Allaah and he would supplicate for blessings for them, and rub a chewed date upon their palate." [Muslim]
Naming the child:
The baby may be named on the day of its birth, third day, or later on the seventh day or past the seventh day, as this is what is clear after study of all the evidences from the Sunnah.
It is the father or the mother who choose the name for the baby. If they differ amongst themselves then it is the father who has the choice, he may name it himself or give his wife the right to choose. The fact that this is the right of the father is shown by the principle that the child is ascribed and attributed to the father, as Allaah Says (what means): "Call them by [the names of] their fathers; it is more just in the sight of Allaah…" [Quran 33: 5]
It is also allowed for the parents to allow others to name the child, since our Prophet used to name some of the children of his Companions .
The name should carry a good and praiseworthy meaning as the Messenger said: "On the Day of Resurrection, you will be called by your names and your fathers' names, so make your names good." [Abu Daawood]
It is recommended to call oneself Abdullaah (a servant of Allaah) or the servant of any of the names of Allaah. Then it is recommended to name a child after a Prophet, due to the Hadeeth: "Call yourselves by the names of the Prophets." [Abu Daawood]
And the hadeeth: "A son was born to me this night and I called him after my forefather Ibraheem." [Muslim]
Then it is recommended to name the child after any pious person in the hope that it will become like him/her. Then it is recommended to name by any name which has good meaning.
It is forbidden to name a child with a name that denote servitude to other than Allaah, for example Abd An-Nabi, Abd Ar-Rasool etc., just as it is forbidden to name them with names that are particular to the non-Muslims like George, Michael, Susan, etc.
The names of tyrants and evil personalities should be avoided such as Pharaoh, Qaroon, Abu Lahab etc. Likewise it is disliked to name with the names of the chapters of the Quran like 'Taa Haa' or 'Yaa Seen' as is reported from Imaam Maalik and others. There is no authentic Hadeeth which ascribes the above two as being names of the Prophet .
The 'Aqeeqah:
After the seventh day of the arrival of the new-born, as a form of welcome for it and to give thanks to the One who gave the blessings, it is prescribed to slaughter a sheep. The Messenger said: "Every child is in pledge for it's 'Aqeeqah which is sacrificed for it on its seventh day, and it is named on it, and its head is shaved." [Abu Daawood and At-Tirmidhi]
If the new-born is a boy then two sheep are to be sacrificed, and if it is a girl then one sheep. This is the position of the majority of the scholars and Companions . The Prophet said: "For the boy two equal sheep, and for the girl, a single sheep." [Ahmad and At-Tirmithi]
The sacrifice is done by the father or a close relative, for our Prophet performed the 'Aqeeqah for his two grandsons. It is also obligatory to mention the name of Allaah over it while sacrificing, and if a close relative is performing the 'Aqeeqah then he adds, 'this 'Aqeeqah is the 'Aqeeqah of so and so' mentioning the name of the person on whose behalf he is performing the 'Aqeeqah, as is reported in a Hadeeth related by Al-Bayhaqi.
Shaving the baby's head:
On the seventh day after the birth, the head of the baby should be shaved. So when Al-Hasan was born, the Prophet told his daughter, Faatima : "Shave his head and give the weight of his hair in silver to the poor."[Ahmad, At-Tabaraani and Al-Bayhaqi]
It is not permissible to shave a part of the head and leave a part, as this was prohibited by the Messenger as reported by Al-Bukhaari.
The shaving should be done after the sacrifice, and our pious predecessors liked to rub some perfume over the baby's head after the shaving.
Then it is prescribed to give the value of the baby's weight of hair in silver in charity, and it is recommended to give this charity on the seventh day also, but it is not necessary to do so, and may be delayed.
Circumcision:
It is prescribed that the boy be circumcised, it is recommended that the circumcision take place on the seventh day, but it is obligatory to circumcise before the boy reaches puberty.
More...
The most important question that a Muslim can ask: What Does Allah want from me as a Muslim? What am I supposed to do in this worldly life I have been granted? We can rephrase this same question in more general terms, revealing that it is indeed the Big Question for all human beings: What is the purpose of my life?
As Muslims, we often hasten to answer this question by quoting the verse of the Qur’an where Allah tells us: “I only created human beings and jinn to worship me.” [Sûrah al-Dhâriyât: 56]
We are certainly right in doing so. It is right for us as Muslims to look for our answer in the words of Allah. Certainly, this verse is one of the most important and relevant verses in the Qur’an addressing the question of what Allah wants from us.
But have we really answered our question yet?
No, we have not. The term “worship” needs to be properly understood. In Islam, worship is defined as everything that we do that Allah loves and is pleased with. It can be in what we do or what we say. It includes both inward and outward actions.
Everyone agrees that prayer, fasting, remembering Allah, purifying the heart, and similar devotional activities are part of worship. It is, therefore obvious that these acts of worship are something that Allah wants from us. However, it is a mistake to forget that our worship – in other words, what we do, say, and think that pleases Allah – is limited to these personal devotions alone. Our worship also includes how we deal with others.
So we must ask our question again: What does Allah want from me as a Muslim in my dealings with others? To answer this question, we must return to the Qur’an and Sunnah. When we do, we find there can be no doubt that the texts point us to at least two types of concerns. First, it is obvious that we are supposed to propagate the faith and convey the message of Islam to others. There are many verses of the Qur’an and Prophetic hadith that call us to this duty. However, that is not all. There are also numerous texts that call upon us to serve humanity. How often are we told to respect, honor, and assist others? These texts help us to complete the picture of how we are expected to worship Allah in our daily lives.
Let us consider some of the main themes:
Helping Others:
Prophet Muhammad (peace be upon him) said: “Whoever is engaged in fulfilling his brother’s needs, then Allah will be fulfilling his needs.” [Sahīh al-Bukhārī]
Likewise, he said: “Allah loves best the one who benefits people the most. The most beloved deed to Allah is to make a Muslim happy, remove his distress, pay off his debt, or placate his hunger. For me to go forth in fulfilling my brother’s need is dearer to me than to observe a retreat in this mosque (in Madinah) for worship for a month... And whoever goes forth to fulfill his brother’s need until it is taken care of, then Allah will make his feet tread steadily on that Day when feet will slip.” [al-Silsilah al-Sahihah]
Prophet Muhammad (peace be upon him) is also reported to have said: “Whoever goes forth to fulfill his brother’s need and makes headway in fulfilling that need, it is better than observing a retreat in the mosque for ten years.” [al-Tabarānī, al-Bayhaqī and al-Hākim]
Being Kind and Well-Mannered:
Prophet Muhammad (peace be upon him) declared: “I was sent only to perfect good conduct.” [al-Silsilah al-Sahīhah]
The Prophet (peace be upon him) stressed just how important it is to show kindness to people and exhibit good manners by describing an ill-mannered person as “bankrupt” even if that person was devoted to prayer and fasting:
Allah’s Messenger (peace be upon him) asked: “Do you know who is bankrupt?”
His Companions replied: “The bankrupt person is one who has neither money nor property.”
The Prophet (peace be upon him) then said: “The bankrupt person is one who will come on the Day of Judgment having to his credit much prayer, fasting, and charity. But alas, he will have against him that he ridiculed this person, falsely accused that one, stole the property of another, shed the blood of another, and assaulted another. They will each be compensated from his good deeds, and if his good deeds run out, some of their sins will be transferred to him and he will be consigned to Hell.” [Sahīh Muslim]
Upholding and Defending Justice:
Allah says: "O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort justice or decline to do justice, verily Allah is well-acquainted with all that you do." [Sûrah al-Nisâ’: 135]
Allah also says: "O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]
Indeed, Allah tells us in the Qur’an that establishing justice was part of the mission of all the Prophets: “Indeed, We had sent Our Messengers with clear proofs and sent down the scriptures and the balance with them so that people could establish justice.” [Sūrah al-Hadīd: 25]
Prophet Muhammad (peace be upon him) described the greatest for of struggle for the faith as follows: “The greatest struggle is to speak a true word in front of an unjust ruler.” [Sunan al-Nasā’ī, Sunan al-Tirmidhī, and Sunan Abī Dāwūd]
By helping others, showing kindness, and being just we engage in the worship of Allah, just like we do when we pray and fast. Therefore, these are also part of what it means to fulfill the purpose for which we were created. .
The ideal personality of the Muslim
The ideal Muslim character is distinct and balanced. The Muslim is the embodiment of the teachings of the Quran and the ‘Sunnah’ (sayings, actions and the approvals of the Prophet Muhammad ). He follows the teachings of the Book of Allaah (i.e. Quran) and the example of the Prophet Muhammad in all affairs, relations, and situations – starting with his relationship with his Lord, his own self, his family and the people around him.
In what follows is a brief overview of some qualities of the ideal Muslim personality.
His attitude towards Allaah
One of the most distinguishing features of the (ideal) Muslim is his deep faith in Allaah, The Exalted, and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of Allaah. The Muslim is closely connected to Allaah, constantly remembers Him, puts his trust in Him and is obedient towards Him.
His faith is pure and clear, uncontaminated by any strain of ignorance, superstition or illusion. His belief and worship are based on the Quran and the authentic ‘Sunnah’.
The Muslim is alert and open-minded to the magnificence of Allaah. He knows that it is Allaah who is in control of the affairs of the universe and of mankind, and He (Allaah) Knows all and Witnesses every secret.
A Muslim feels in the depths of his soul that he is in constant need of the help and support of Allaah, no matter how much he may think he can do for himself. He has no choice in his life but to submit to the will of Allaah, worship Him, strive towards the Right Path and do good deeds.
This will guide him to be righteous and upright in all his deeds, both in public and in private.
A Muslim recognizes the signs of the unlimited power of Allaah in the universe, and so his faith in Allaah increases: Allaah, The Exalted, Says (what means): “Verily! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding. Such as remember Allaah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! You created not this in vain. Glory be to You! Preserve us from the doom of Fire.” [Quran 3: 190-191]
His attitude towards his body, mind and soul
The Muslim pays due attention to his body’s physical, intellectual and spiritual needs.
He takes good care of his body, promoting its good health and strength. He is active, doesn’t eat in excess; but he eats enough to maintain his health and energy. He understands that a strong believer is more loved by Allaah than a weak believer. Allaah, The Exalted, Says (what means): “…Eat and drink; but waste not by excess, for Allaah loves not the wasters.” [Quran 7: 31]
The Muslim keeps away from drugs and stimulants. He also does not forget to exercise regularly to maintain his physical fitness.
The Muslim also keeps his body and clothes very clean. He bathes frequently. The Prophet placed a great emphasis on cleanliness and bathing. Cleanliness makes the Muslim more likeable to people. He also takes care of his mouth and teeth.
It is no surprise that the Muslim is concerned with his clothing and appearance. The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of exaggeration and negligence.
Allaah Says (what means): “Say: Who has forbidden the adornment of Allaah which He has brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.” [Quran 7: 32]
As for his intellectual care, the Muslim takes care of his mind by perusing beneficial knowledge. He is responsible to seek knowledge whether it is religious or secular, so he may understand the nature and the essence of things. Allaah Says (what means): “…and say: My Lord! Increase me in knowledge.” [Quran 20: 114]
The Muslim does not forget that man is not only composed of a body and a mind, but that he also possesses a soul and a spirit, and feels a longing for higher things that make him rise above this materialistic life and scale the heights of goodness, virtue and light.
Therefore, the Muslim pays as much attention to his spiritual development as to his physical and intellectual development, in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.
His attitude towards people
With his parents, the Muslim is an example of sincere filial piety. He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude. He recognizes their status and knows his duties towards them. Allaah Says (what means): “And serve Allaah. Ascribe nothing as partner unto Him. (Show) kindness unto parents…” [Quran 4: 36]
With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.
With his children, the Muslim is a parent who understands his great responsibility towards them which is, as well as flooding them with love and compassion, to pay attention to anything that may influence their Islamic development and give them proper education, so that they become active and constructive elements in society, and a source of goodness for their parents, community, and society as a whole.
With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them. He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.
With his neighbors, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.
The Muslim relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of Allaah. He is loving, not cold towards them; he is loyal and does not betray them; he is sincere and does not cheat them; he is gentle and never harsh; he is tolerant and forgiving; he is generous and he supplicates for them (his brothers and friends).
In his social relationships with all people, the Muslim is well-mannered, civil and noble, characterized by the attitudes which Islam encourages.
The Muslim does not envy others. He fulfils his promises. He has the attitude of shyness. He is cheerful. He is not pushy. He is patient. He avoids slandering or uttering obscenities. He does not unjustly accuse others. He is shy and modest. He does not interfere in that which does not concern him. He refrains from gossiping, spreading slander and stirring up trouble. He avoids false speech and suspicion. When he is entrusted with a secret, he keeps it. He is modest and never arrogant. He does not make fun of anyone. He respects his elders. He mixes with the best of people. He strives to reconcile between the Muslims. He calls others to Islam with wisdom and beautiful preaching. He visits the sick and attends funerals. He returns favors and is grateful for them. He guides people to do good. He always likes to make things easy and not difficult.
The Muslim is fair in his judgments. He is not a hypocrite, a sycophant or a show-off. He does not boast about his deeds and achievements. He is straightforward and is never devious or twisted, no matter what the circumstances. He loves noble things and hates foolishness. He is generous and does not remind others of his gifts or favors. He is hospitable and does not complain when a guest comes to him. He prefers others to himself as much as possible. He relieves the burden of the debtor. He is proud and does not think of begging.
The position of woman in islam
In Islaam, the woman is accorded a high position which she was not accorded in any of the previous religions and which no nation will accord her but Islaam. This is because, the honour that Islaam conferred on mankind is shared by both man and woman on equal basis.
Mankind are equal before rules of Allaah in this world as they will be equal as regards His reward and recompense on the Last Day. Allaah says, “And indeed, We have honoured the children of Adam.”[1] He also says, “There is a share for men and a share for women from what is left by parents and those nearest related.”[2] “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable.”[3] “The believers, men and women are auliya (helpers, supporters, friends, protectors) of one another.”[4] “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.
If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them a wing of submission and humility through mercy, and say; ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young.’[5] “So their Lord accepted their supplication (saying); ‘Never will I allow to be lost the work of any of you, be he male or female.’[6] “Whoever works righteousness – whether male or female – while he or she is a true believer (of Islaamic monotheism) verily, to him we will give a good life (in this world with respect, contentment and lawful provision), and we shall pay them certainly a reward in proportion to the best of what they used to do.’[7] ‘And whoever does righteous good deeds, male or female, and is a true believer (in the Oneness of Allaah), such will enter paradise and not the least injustice, even to the size of a speck on the back of a date-stone, will be done to them.’[8]This honour that the woman enjoys in Islaam has no equal in any other religion, creed or law. Roman civilization had had it established that woman should be a slave and a subordinate of man and that she should absolutely has no rights at all. There was even a great conference in Rome where affairs of the woman were discussed.
The conclusion reached at the conference was that, the woman was a lifeless being and as such could not have share in the life of the hereafter and that she was impure.In Athens, woman used to be regarded as a scraps. She would be sold and bought like any other commodity and she was being regarded an abomination of Satan’s handiwork. According to the ancient Indian statutes, the plague, death, hell, poison of serpents and fire are all better than woman. Her right to live used to end with the death of her husband – who was regarded as her master. When she saw the corpse of her husband being burnt, she must throw herself into it and if she did not, she would be accursed. As for Judaism, the following judgement was passed on her in the Old Testament. “I moved around with my heart in order to know, search and look for wisdom and intelligence, and in other to know that evil is ignorance and that stupidity is madness. And I found that worse than death is woman who is a snare and her heart is like a shoelace and her hands are shackles."[9] Such was the condition of woman in the ancient times. As for medieval and contemporary times, the following events explain that.The Danish writer, Wieth Kordsten explained the position of the Catholic Church as regards woman when he said, “During the medieval times, the concern that was had for European woman was very limited and this is in conformity with the view of the Catholic creed that used to regard woman as a second-class human being.”
In France, a conference was held in the year 586 A.D. where the issue of woman was discussed as to whether she should be regarded as a human being or not. At the end of the discussion, the discussants concluded that she was a human being but that she was created for the service of man.In French law, article 217 says; “The married woman- even if her marriage is based on separation between her right of ownership and that of her husband- should not give anyone ownership of anything of her property with or without compensation except with the participation of her husband in the transaction or his written consent to that.”In England, Henry the VIII prohibited the English woman from reading the Holy Book, until 1850, women were not considered citizens of England and up till 1882, they had no personal rights.[10]As for the condition of woman in contemporary Europe, America and other industrial nations, she is regarded as a common creature that should be utilized for commercial purposes, for she is a part of commercial advertisement. This has even reached a situation where she is stripped naked in order to advertise commodities on her body. Her body and honour have become desecrated based on regulations laid down by men in order to make her an object of enjoyment everywhere.
The contemporary woman is an abject of care and attention as long as she is able to give out her wealth, intelligence and body. But when she becomes old and loses her means of giving, the society individually and collectively abandons her and she lives lonely in her house or in the sanatorium.Compare the above – although they cannot be equal – with what the Noble Qur’aan says, “The believers men and women are friends of one another.”[11] “And they (woman) have rights (over their husbands) similar (to those of their husbands) over them.”[12] “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them your mercy as they did bring me up when I was young.’[13]While Allaah honours woman, He makes it clear to all mankind that He created her to be mother, wife, daughter and sister; and ordained for these roles, special regulations that are peculiar to her.
ByDr. Muhammad bin Abdullaah As-SuhaymTranslated byAbdur-Raafi Adewale Imaam
