3b. - Islamic politics @ Does Islam regard non-Muslimswith mercy and compassion?

3b.
It is not part of Islam to force the non-Muslim to enter this religion, because sincerity is oneof the conditions of accepting Islam. And Allah, may He be exalted, says (interpretation of the meaning):
“There is no compulsion in religion”
[al-Baqarah 2:256].
(d)
Islam prescribes stoning for the married adulterer, cutting off the hand for the thief, and flogging for the one who slanders the honour of a woman who is chaste. We do not feel ashamed of these laws; rather we firmly believe that thewhole world is in need of application of these laws. If theydo that, they will live in an atmosphere of safety with regard to their honour, their wealth and their lives, safe fromtransgressions against them. Any wise person who ponders these rulings will realise that they were prescribed, first of all,so that no one will dare to do these things. Anyone who looks at the state of other nations, andsees how widespread the crimes of rape, theft and murderare, will realise that there is an urgent need to put a stop to that, and that the rulings of Islam are based on wisdom, mercy, justice and care.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

3a. - Islamic politics @ Does Islam regard non-Muslimswith mercy and compassion?

3a.
What is meant is one who has a deal with the Muslims, whether that is by paying jizyah or a peace treaty with the Muslim ruler or a guarantee of safety from a Muslim.
There is a hadeeth that speaks of that. The Messenger of Allah (blessings and peace of Allah be upon him) said: “If anyone wrongs a mu‘aahid, detracts from his rights, burdens him with more work than he is able to do or takes something from him without his consent, I will plead for him (the mu‘aahid) on the Day of Resurrection.” Narrated by Abu Dawood, 3052;classed as saheeh by al-Albaani in Saheeh Abi Dawood.
If any of the non-Muslims comesto our country for work or business, and has permission (from the authorities), he is either a mu‘aahid (one who has a treaty with the Muslims) or a musta’min (one who has been granted security by the Muslims). So it is not permissible to transgress against him. It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills amu‘aahid will not smell the fragrance of Paradise.” We are Muslims who submit to the command of Allah, may He be glorified and exalted, and we respect those whom Islam instructs us to respect of those who have treaties and guarantees of security. Whoevertransgresses against them has misrepresented Islam and has given Islam an image of terrorism, treachery and betrayal. The one who adheres to the rulings of Islam and respects treaties and covenants is one for whom it is hoped thathe will do well and succeed.
Concerning that Allah, may He beexalted, says (interpretation of the meaning):
“and let not the hatred of some people in (once) stopping you from Al-Masjid al-Haram (at Makkah) lead you to transgression (and hostility on your part)”
[al-Maa’idah 5:2]
“and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety”
[al-Maa’idah 5:8].
Look at what these verses contain of noble characteristics and the command to respond tothe one who disobeys Allah concerning you by obeying Allah concerning him.
However, in addition to what has been stated above, it is essential to confirm some important points:
There is no comparison whatsoever between what this world has seen the “non-Muslims” do and what the Muslims have done. The two World Wars in which 70 million people were killed were “Christian” wars.
Then there is the occupation of Muslim lands and the exploitation of their resources, which was and still is happeningat the hands of “non-Muslims” of all religions. This should be borne in mind when speaking of the Islamic view of humanity and of love and compassion. Fair-minded historians should compare the Islamic conquests of other lands with the Crusades, for example, and whathappened in each case. They willsee a clear difference between compassion and cruelty, love and hatred, life and death.
What was mentioned above about Islam and how it regards non-Muslims, and what was mentioned about rulings is the highest level of love, compassion and mercy. However, that does not mean that we should neglect some rulings that some ignorant people want us to neglect.
For example:
(a)
In Islam it is forbidden to love non-Muslims and take them as close friends. Anyone who has common sense can distinguish between kindness, fairness, compassion and mercy, on the one hand, which we have been enjoined to show towards a non-Muslim who is not in a stateof war with us, and love on the other hand, which we are not allowed to feel towards disbelievers because of their disbelief in Allah, the Lord of the Worlds, and because of their notbeing Muslims.
(b)
It is not permissible for us to give our daughters, sisters and other womenfolk in marriage to any non-Muslim, no matter whathis religion is, whereas it is permissible for us (Muslim men) to marry only women from the People of the Book, Jews and Christians, who are chaste. Undoubtedly ‘aqeedah (belief) and Tawheed (affirming the Oneness of Allah) play a major role in this ruling, because it is very likely and possible that a kitaabi (Jewish or Christian) woman who is married to a Muslim may become Muslim, whereas it is very possible and likely that a Muslim woman may be tempted away from her religion by marrying a non-Muslim. This ruling is entirely in accordance with the compassion and mercy of the rulings of this great religion: it represents compassion towards the Jewish or Christian woman in the hope that she might become Muslim and towards theMuslim woman lest she leave her religion.
(c) ...
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3. - Islamic politics @ Does Islam regard non-Muslimswith mercy and compassion?

3.
What is the Islamic view of humanity? Does it encourage us to love and respect others as human beings, regardless of their religion or race?
Praise be to Allah.
The Islamic view of humanity is filled with mercy and compassion, and it cannot be otherwise, because the Islamic religion is the last of the religions that were prescribed by Allah, may He be exalted, and He commanded all of mankind to enter this religion. He revealed this religion and sent it down to the most compassionate of mankind, Muhammad (blessings and peace of Allah be upon him). This is confirmed in the Book of Allah, where He says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alameen (mankind, jinns and all that exists)”
[al-Anbiya’ 4:107].
With regard to that, there are commands in the Qur’aan and Sunnah to the Muslims, instructing them to call people toaffirm the Oneness of Allah (Tawheed), and to offer their wealth, time and selves for that purpose. This is only out of compassion and mercy towards all people, so as to save them from worshipping people and calling them to worship the Lordof all people; to save them from the constraints of this world andbring them to the abundance of this world and the Hereafter, even if they (parents) were to try hard to keep their children away from Islam and tell them to associate others with Allah and to disbelieve. Concerning that Allah, may He be exalted, says (interpretation of the meaning):
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behavewith them in the world kindly, and follow the path of him who turns to Me in repentance and inobedience. Then to Me will be your return, and I shall tell you what you used to do”
[Luqmaan 31:14-15].
Islam advises us to treat neighbours kindly, even if they are not Muslim.
Al-Qurtubi (may Allah have mercy on him) said:
I say: based on that, kind treatment of neighbours is enjoined and is recommended, whether they are Muslim or not. And this is the right thing to do. Kind treatment may be in the sense of helping or it may be in the sense of being kind, refraining from annoyance and standing by them. Al-Bukhaari narrated from ‘Aa’ishah that the Prophet (blessings and peace of Allah be upon him) said: “Jibreel kept urging me to treat neighbours kindly until I thought that he would make them heirs.” And it was narratedfrom Abu Shurayh that the Prophet (blessings and peace of Allah be upon him) said: “By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.” It was said: O Messenger of Allah, who is that? He said: “The one whose neighbour is not safe from his annoyance.” This is general in meaning and applies to all neighbours, and the Prophet (blessings and peace of Allah be upon him) affirmed thatthe neighbour should not be annoyed by swearing three times and stating that the one who annoys his neighbour is not a believer in the complete sense. So the believer should avoid annoying his neighbour and refrain from doing what Allah and His Messenger have forbidden; he should strive to do that which pleases Him and encourage others to do likewise.
Concerning that Allah, may He beexalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with thosewho fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity”
[al-Mumtahanah 60:8].
In other words, Allah does not forbid you to be kind, uphold ties, return favours and be fair towards the mushrikeen (polytheists),whether they are relatives and others, so long as they are not fighting you because of your religion or seeking to drive you out of your homes. So there is nothing wrong with you upholding ties with them, because upholding ties with them in this case does not involve anything that may lead to negative consequences. It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills amu‘aahid (a non-Muslim living under Muslim rule) will not smell the fragrance of Paradise, although its fragrance may be detected from a distance of forty years.” Narrated by al-Bukhaari, 2995. ...

2a. Ruling on prayer in congregationfor men

2a.
What is meant is that the believeris required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby.
The fact that only two men pray in the mosque reinforces the factthat you have to attend the congregational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people constitutes a congregation.
Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imamand the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155
Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of twoor more, and we know of no difference of opinion concerningthat.”
And Allaah knows best.

2. Ruling on prayer in congregationfor men

2.
Is it permissible to pray in one's home when the mosque is nearby?
Please note that there are only two of us praying.
Praise be to Allaah.
Prayer in congregation is obligatory for healthy men in themosque,
according to the more correct scholarly opinion. This is based on a
great deal of evidence, including the following:
1 - Allaah says (interpretation of the meaning):
"When you (O Messenger Muhammad) are among them, and lead them in
As-Salaah (the prayer), let one party of them stand up [in Salaah
(prayer)] withyou taking their arms with them; when they finish their
prostrations, let them take their positions in the rear and let the
other party come up which have not yet prayed, and let them praywith
you"
[al-Nisa' 4:102]
The following points are made on the basis of this verse:
Allaah commands them to pray incongregation, then He repeats this
command a second time with regard to the second party or group, as He
says, "and let the other party come up which have not yet prayed, and
let them praywith you". This indicates that prayer in congregation is
an obligation for all individuals, because Allaah did not absolve the
second group of this obligation as a result of the first group praying
in congregation. If prayer in congregation was Sunnah, it would be
more appropriate for people to be excused from it at times of fear
[the situation referred to in this verse], and if it were fard
kifaayah (a communal obligation), it would be discharged by the
actions of the first group. So this verse shows that it is an
individual obligation, and demonstrates that in three ways: it is
enjoined at the beginning, then it is enjoined a second time, and
there is no concession allowing them not to do it at times of fear.
From the words of Ibn al-Qayyimin Kitaab al-Salaah.
2 - In al-Saheehayn (the following version was narrated by
al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "By the One
in Whose hand is my soul, I had thought of ordering that wood be
gathered, then I would command the call toprayer to be given, and I
would appoint a man to lead the people in prayer, then I would go to
men [who do not attend the congregational prayer] and burn their
houses down around them. By the One in Whose hand is my soul, if
anyone of you had known that he would receive a bone covered with meat
or two (small) pieces of meat in a sheep's foot, he would come for
'Isha' prayer."
Al-Bukhaari, 7224; Muslim, 651.
Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he
was thinking of burning down the houses of people who did not attend
the prayer is the clearest evidence that attending prayer in
congregation is obligatory, because it would not be permissible for
the Prophet (peace and blessings of Allaah be upon him) to do this
with regard to something that was mustahabb and not obligatory.
Al-Awsat, 4/134
For more information on the evidence, please see question no.8918.
Once it is established that prayer in congregation is obligatory, it
isobligatory to perform this prayerin the mosque. It is not
permissible for a man who is able to attend the congregationalprayer
in the mosque to pray in his house even if he prays in congregation
with his family.
Shaykh Ibn Baaz said:
With regard to not praying in congregation, this is a reprehensible
action and is not permitted. It is also one of the attributes of the
hypocrites.
It is obligatory for the Muslim to pray in the mosque in congregation,
as it says in the hadeeth of Ibn Umm Maktoom - who was a blind man. He
said, "OMessenger of Allaah, I do not have a guide to lead me to the
mosque," and he asked the Messenger of Allaah (peace and blessings of
Allaah be upon him) to grant him a concession allowing him to pray in
his house, and he allowed him that, but when he turned away he called
him back and asked, "Can you hear the call to prayer?" He said, "Yes."
He said, "Then answer it." Narrated by Muslim inhis Saheeh, 635.
And it was narrated that the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever hears the call to prayerand does not come,
there is no prayer for him [i.e., his prayer is not valid], unless he
has an excuse." Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and
al-Haakim with a saheeh isnaad. It was said to Ibn 'Abbaas, what is an
excuse? He said, Fear or sickness.
In Saheeh Muslim (654) it is narrated that Ibn Mas'ood said: "At the
time of the Messenger of Allaah (peace and blessings of Allaah be upon
him) we used to think that no one failed to attend the prayer in
congregation but a hypocrite or one who was sick."...

1a

1a.
at the appointed time, which was the coming of the Prophet Muhammad
(blessings and peace of Allah be upon him). A covenant had been taken
from the Prophets who came before him that if he was sent when anyof
them were still alive, they would abandon whatever they had and follow
him. God, may He be exalted, says (interpretation of the meaning):
"And (remember) when Allah took the Covenant of the Prophets, saying:
'Take whateverI gave you from the Book and Hikmah (understanding of
the Laws of Allah, etc.), and afterwards there will come to you a
Messenger (Muhammad (blessings and peace of Allah be upon him))
confirming what is with you; you must, then, believein him and help
him.' Allah said: 'Do you agree (to it) and will you take up My
Covenant (which I conclude with you)?' They said: 'We agree.' He said:
'Then bear witness; and I am with you among the witnesses (for this).
'
Then whoever turns away after this, they are the Fasiqoon (rebellious:
those who turn awayfrom Allah's Obedience)."
[Aal 'Imraan 3:81-82].
The law of the Qur'aan differs from all the laws that came before it
in that it is suitable for all kinds of people at all times until the
end of this world.
But if you were talking about theTorah as it exists now, then we have
no choice but to tell you of what we really believe – even if that may
upset you – but we hope that you have strong reason and sound thinking
that will help you to distinguish between truth and falsehood, and
that this may motivate you to investigate further until you reach the
truth.
This truth is that the Torah as it exists today is not that which God
sent down to Moses (peace be upon him). Rather it has been distorted
in all ways, adding, subtracting and changing the meaning. This is not
the place to expand upon this topic; we are just referring to it in
the hope that this might motivate you to enquire further.
The Torah as it exists today contains material that one must be
certain is not the words of God; rather it is distortions introduced
by those who attributed it falsely to God, may He be exalted.
For example:
-1-
It contains the ascription of shortcomings to the Lord, may He be
glorified and exalted, and likens Him to created beings. For example,
they say that God wrestled with Jacob for an entire night, then Jacob
overpowered Him! And they say that God regretted having created
mankind when He saw their disobedience, and He wept until His eyes
became swollen, then the angels came to visit Him and comfort Him.
Exalted be God far above what the wrongdoers say.
-2-
It contains insults and slander against the Prophets. For example,
they say that the Prophet of God Aaron made a calf and worshipped it
along with the Children of Israel. And they say that Lot drank wine
until he became drunk, then he committed incest with his two
daughters, one after the other! And they say that Solomon (peace be
upon him) apostatised at the end of his life and worshipped idols, and
built temples for them.
-3-
It includes exaggerations, impossible things and contradictions.
Among the books that have beenwritten on this topic are "What is the
Origin of Man?" and "The Bible, the Qur'aan and Science" by the French
scientist and medical doctor Maurice Bucaille, in which he proved the
existenceof scientific errors in the Torah and Gospel, and at the same
time he proved that there are no contradictions in the Qur'aan even
with modern science and scientific facts.
He says in the introduction to his second book (p. 29):
"It was in a totally objective spirit, and without any preconceived
ideas that I first examined the Qur'anic Revelation. I was looking for
the degree of compatibility between the Qur'anic text and the data of
modern science. I knew from translations that the Qur'an oftenmade
allusion to all sorts of natural phenomena, but I had only a summary
knowledge of it. It was only when I examined the text very closely in
Arabic that I kept a list of them at the end of which I had to
acknowledge the evidence in front of me: the Qur'an did not contain a
single statement that was assailable from a modern scientific point
ofview.
I repeated the same test for the Old Testament and the Gospels, always
preserving the same objective outlook. In the former Idid not even
have to go beyond the first book, Genesis, to find statements totally
out of keeping with the cast-iron facts of modern science."
Based on that, we have two reasons why the Torah as it exists now
differs from the Qur'aan:
1. Differences in the laws of the Prophets
2. Distortion that crept into the Torah and the tampering that
happened to it with the passage of time.
We ask God to show us the truth as truth and enable us to follow it,
and to show us falsehood as false and enable us to avoid it.
And Allah knows best.

1. The reason for the differences between the rulings of the Torah and of the Qur’aan

1.
A central belief of both Islam and Judaism is the belief in one God
and the prohibition of the worship of idols.
The main difference between these two purely monotheistic religions is
the book of each religion, the Koran and the Torah.How do the
teachings of the Koran differ from the teachings of the Torah.
Praise be to Allaah.
Firstly:
We welcome you to our website and we ask Allah to help us to present
useful information to you, and that this will be beneficial to you in
both spiritualand worldly terms.
Secondly:
If you are speaking about the Judaism that was prescribed by God and
the Torah that God revealed, then Islam and Judaism are agreed – as
you said – on theworship of God alone, with no partner or associate,
and on the prohibition of worshipping anything or anyone else, no
matter what it is. Similarly, they are agreed on matters of belief
inthe Prophets and Messengers, theLast Day, the Reckoning,
Paradise,Hell… and so on.
But when it comes to rulings such as what is permissible and what is
prohibited, and the details of acts of worship, this is where Islam
differs from Judaism and the Qur'an differs from the Torah. God, may
He be exalted, says in the Holy Qur'an (interpretation of the
meaning): "To each among you, We have prescribed a law and a clear
way"[al-Maa'idah 5:48]. So each nation has its own laws concerning
what is permitted and what is forbidden, as it has its own acts of
worship by whichit worships Allah.
Our Prophet (blessings and peaceof Allah be upon him) gave the
likeness of the agreement of all the Prophets on the basic matter of
religion, which is affirmation of the Oneness of God (Tawheed),
beliefs and worship of God alone, with no partner or associate, and
the differences between their laws, when he said: "The Prophets are
half-brothers; their mothers differ but their religion is one."
Narrated by al-Bukhaari and Muslim.
Half-brothers refers to brothers from the same father, with different mothers.
So the basis of the religion of theProphets is one, namely affirmation
of the Oneness of God (Tawheed), and worshippingGod with no partner or
associate,but the details of laws and rulings is what is different.
And this is what is in accordance with wisdom.
Adam (peace be upon him) had a law that was suited to him and his
children, and was suited to the time in which he lived. In his law –
for example – a brother could marry his sister, because it was not
possible to perpetuate the family and produce offspringat that time in
any other way.
Then as time passed, the laws changed to suit the new nations and new
times. Hence in the lawsof the Jews it is forbidden for a brother to
marry his sister, even though that was permitted in thelaw of Adam.
For Jacob (peace be upon him), allkinds of food were permissible and
he was the one who forbadesome things to himself, and those
prohibitions became entrenched and became a law forhim and his
children. Concerning that God, may He be exalted, saysin the Holy
Qur'aan (interpretation of the meaning): "All food was lawful to the
Children of Israel, except what Israel made unlawful for himself
before the Taurat (Torah) was revealed" [Aal 'Imraan 3:93].
Then came the law of Jesus (peace be upon him), which was more lenient
than the law of Moses. God permitted to the Christians (the followers
of the Messiah, peace be upon him) some things that had been forbidden
in the law of Moses. Concerning this God, may He be exalted, tells us
that Jesus (peace be upon him) said (interpretationof the meaning):
"and to make lawful to you part of what was forbidden to you" [Aal
'Imraan 3:50].
Then came the law of the Qur'aan, the law of Muhammad (blessings and
peace of Allah be upon him) which also differed from previous laws in
some rulings, as had happened before that in the case of Judaism and
Christianity.
Because the law of the Qur'aan isthe final law that will abide until
the Day of Resurrection, it is the most complete of laws, the best and
the most lenient, and in it is flexibility that is suited to all times
and places until the Hour begins.
This is the reason for the differences between the rulings of the
Torah and the rulings of the Qur'aan, as the Torah was specifically
for the Children of Israel alone, and its rulings were not meant to be
permanent and ongoing until the Day of Resurrection. Although most of
the rulings of the Torah remained in effect after that in
Christianity, and only differed in making permissible some things that
had been forbidden, the rulings of the Torah, and the Gospel after it,
were limited in terms of time and all of that cameto an end at the
appointed time,...

The Distorted Image of Muslim Women

Since the height of the feminist movement in the late 70's there has
been a magnifying glass placed over the status of Muslim women.
Unfortunately, themagnifying glass that has been used is an unusual
one. Unusual in the sense that it is very selective about which items
it will magnify; other items it will distort to such a degree that
they will no longer look familiar. I remember once reading in an "in
depth" article about the lives of Muslim women. This
article"explained" that at any time a man can divorce hiswife by
simply stating "I divorce you, I divorce you, I divorce you". This
article can lead anyone ignorant of the Islamic ruling regarding
divorce to believe that in less than five seconds the woman is left
with no husband and is left to care for herself (and possibly
children) by any means necessary. The question that immediatelypopped
up in my mind was, "Did the author innocently write that out of
sincere ignorance or was it another of the many attempts to degradethe
religion of Islam and its followers (muslims)?" Itmay be my own
paranoia, but I tend to believe it wasthe latter of the two.
The truth of the matter is that Islam has the most humane and most
just system of divorce that exists. Firstly, many options are taken
and tried before coming to the decision of the divorce. If the man and
woman decide that they can no longer live together successfully as a
husband and wife, the husband (in most cases, not always) pronounces
the divorce by saying "I divorce you". At this point the waiting
period begins. The waitingperiod lasts for three menstrual cycles to
assure the woman is not pregnant. This period allows the couple time
to think about what they are doing and if this is what they really
want to do. There are no lawyers involved to antagonise an already
delicate situation.
In the case that it is realised, that the woman is pregnant, the
waiting period lasts the entire timeshe is pregnant. During thewaiting
period (whether the woman is pregnant or not) the man is obligated to
provide food, clothing and shelter to the woman as he did before the
divorce pronouncement. If the couple carries the divorce through to
the birth of the child and the woman suckles the baby, the man is
obligated to feed and clothe both his ex-wife for the time the woman
suckles (the maximum being two years). After this weaning, the child
will be provided for by the father until he/she is no longer in needof
support.
It is quite ironic that in such an "advanced society"as America, there
are divorce cases in which women are being forced to pay alimony to
their ex-husbands. Can this and many other things we know about the
American system of divorce compareto the Islamic system of divorce?
I have also read stories wherein it is stated that women are forced to
marry men without their consent. This in no way resembles the marriage
system in Islam. In Islaam the woman marries the man of her choice.
She may even marry someone that her mother and/or father objects to.
The pointis that it is the woman who makes the final decision as to
whom she will marry. Once the man and the woman decide that they are
interested in one another for marriage, a dowry is decided upon.
Adowry is not a brides price but, it is a gift from the groom to the
bride. They agree upon a gift that is affordable by the groom. In the
time of the Prophet (sas), often things such as livestock and money
were given. This is a wise decision in the event that a woman becomes
divorced or widowed, she has some financial securityto fall back on
even if it is for a limited amount of time. Once the man and woman are
married, the man is required to clothe, feed, shelter and educate her
(or allow her to be educated) in the same manner as he does himself.
The last distorted image that I will cover is that of the Muslim
women's dress.The western influenced media portrays our dress to be
outdated and oppressive. Needless to say however, I differ with these
adjectives. Our dress code does not hinder us from doing anything
productive in our lives. Muslim women maintain avariety of jobs, non
of which are devalued nor hampered due to their dress code. And as for
the timing of muslims women's dress during these contemporary times,it
seems most appropriate due to decreasing morals in the world today.
For those who say that Islamic dress is outdated, they speak from
great ignorance. The decreasing morality and trials of this time makes
Hijaab even more in need. More than ever before sex crimes are
rampant. Although this society tells women they can wear what they
want to wear, anytime a rape occurs the woman is the one put on trial
an one of the first questions is,"What were you wearing?"

Hazrat Hafsah (R.A)

Hafsah was the daughter of 'Hadhrat Umar (Radhiyallaho anho) who was
born in Mecca five years before the Nubuwwat. She was first married to
Hadhrat Khunais bin Huzaifah (Radhiyallaho anho), who was one of the
very early Muslims. He first emigratedto Abyssinia and then to Madinah
. He participated in Badr, and was fatally wounded in Badr (or in
Uhud) and died of the wound in the year l or 2 A. H. Hadhrat Hafsah
(Radhiyallaho anha) had also emigrated to Madinahwith her husband.
When her husband died, Hadhrat Umar (Radhiyallaho anho) went to
Hadhrat Abu Bakr (Radhiyallaho anho) and said:
"I want to give Hafsah in marriage to you." Hadhrat Abu Bakr
(Radhiyallaho anho) kept quiet and said nothing. Meanwhile Ruqayyah
(Radhiyallaho anha) the daughter of the Prophet Mohammad (Sallallaho
Alaihe Wasallam) and the wife of Hadhrat Usman (Radhiyallaho anho)
died.
Hadhrat Umar (Radhiyallaho anha) went to Hadhrat Usman (Radhiyallaho
anho) and offered Hadhrat Hafsah (Radhiyallaho anha's) handto him. He
declined by saying, "I have no mind to marry for the present." Hadhrat
Umar (Radhiyallaho anho) complained of this to the Prophet Mohammad
(Sallallaho Alaihe Wasallam).
The Prophet Mohammad (Sallallaho Alaihe Wasallam) said: "I tell you of
a husband for Hafsah better than Usman and of a wife for Usman better
than Hafsah."
He then took Hadhrat Hafsah (Radhiyallaho anha) as (next wife, and
gave his own daughter Hadhrat Umme Kulsum (Radhiyallaho anha) in
marriage to Hadhrat Usman (Radhiyallaho anho). Hadhrat Abu Bakr
(Radhiyallaho anho) later said to Hadhrat Umar (Radhiyallaho anho):
"When you offered Hafsah's hand to me, I keptquiet as the Prophet
Mohammad (Sallallaho Alaihe Wasallam) had expressed to me his
intention of marrying her. I could neither accept youroffer nor
disclose the Prophet Mohammad's (Sallallaho Alaihe Wasallam) secret to
you. I, therefore, kept quiet. If theProphet Mohammad (Sallallaho
Alaihe Wasallam) had changed his mind, I would have gladly married
her."
Hadhrat Umar (Radhiyallaho anho) says: "Abu Bakr's silence over the
offer was in fact more shocking to me than 'Usman's rejection."
Hadhrat Hafsah (Radhiyallaho anha) was a very pious woman, and very
much devoted to Salaat. She would often fast during the day and spend
the night in prayers.Once the Prophet Mohammad (Sallallaho Alaihe
Wasallam) , for some reason, was displeased with Hafsah and even
pronounced the first divorce to her. �Hadhrat Umar (Radhlyallaho anho)
was naturally very much shocked over this. Jibraeel Alayhis came to
the Prophet Mohammad (Sallallaho Alaihe Wasallam) and said: �Allah
wants you to take Hafsah back, as she is fasting often and spending
her nights in Salaat, and also Allah wants it for Hadhrat Umar's
(Radhiyallaho anho) sake.�
The Prophet Mohammad (Sallallaho Alaihe Wasallam) therefore took her
back. Hadhrat Hafsah (Radhiyallaho anha) died in Jamadil oola, 45 AH,
at the age of 63.

Bibi Karimah bint Ahmad Maruzi

She had been a world reputed scholar in fifth century Hijrah. She was
daughter of Ahmad ibnMuhammadibn Abi ... Spain, Abu Bakr Muhammad ibn
Sabaq Saqli was a devoted learner from her. He, after the Muslim rule
at Saqqlyah (Sicily) ended, had gone to Makkah where he achieved
learning of Hadith from her. He, afterwards went to Spain and made her
abode in Granada to narrate Ahadith, he had learnt at Makkah. Ibn
Bashkwal says…
(Abu Bakr Muhammad reported Ahadith from Karimah bint AhmadAl-Maruzi
and others, He came to Andalus and the people of Granada passionately
learned from him).
AIlama Khatib Baghdadi says in Tarikh Baghdad (History of Baghdad)
that he, in 463H, during the days of Hajj, heard Sahih Bukhari from
Karimah. Hundreds of seekers participated in the Dars session of
Muhaddithah Karimah and quenched their thirst of learning. Besides Abu
Bakr Muhammad, Allama KhatibBaghdadi and Allama Abu Talib Zaynabi, a
number ofother scholars of great esteem attained knowledge of Hadith
from her. Bibi Karimah was said to have achieved perfection in
mysticism besides other faculties of studies. She presumabty died
about 464H with the controversy on the exactness of the date.
(Khazinat-ul-Asfia, Tarikh Saqqlya)

Three Different Trees

By Ibnul Qayyim (r.a)
The year is a tree, the months are its branches, the days are its
twigs, the hours (and minutes) are itsleaves and every breath man
takes is a fruit of the tree. Thus the fruit of the trees of a person
who breathes in obedience to Allah will be sweet and thefruit of the
tree of a personwho breathes in disobedience to Allah will be bitter.
However, the fruit of this tree will only be harvested on the Day
ofMa'aad (the day when Manwill return to Allah) and the sweet fruit
will only bedifferentiated from the bitter fruit when it will be
harvested.
Ikhlaas and Tauheed are a tree in the heart (of the Believer). The
branches of this tree are good actions and its fruits are a
pleasantlife in the world and never-ending comfort in the Hereafter
and just as the fruit of Jannah will never come to an end nor will it
be held back, the same can be said regarding the fruits of Ikhlaas and
Tauheed in theDunyaa.
Shirk, lies and Riyaa (doinggood actions for show) arealso a tree in
the heart. The worldly fruits of the tree are fear, worry, sorrow,
narrowness of the heart (discontent, cowardice, etc) and darkness of
the heart. In the Hereafter the fruits of this tree will be Zaqqoom
and everlasting punishment.
These two trees have beenmentioned by Allah in the following Aayaat of
Surah Ibrahim:
"Did you not see how Allahpresented an example? A pleasant word is
like a pleasant tree; its roots are firm and its branches are (high)
in the sky, it yields its fruit all the time with the command of its
Sustainer. And Allah presents examples to the people so that they may
take heed. And the example of a bad word is that of a bad tree that
has been uprooted from abovethe earth having no firmness." (Verse 24 –
26)

Prophet Musa and Fir’awn

Prophet Musa and his brother Harun had been called upon by Allah to
deliver a message to the leader of the Egyptians, Fir'awn (Pharaoh),
who considered himself a god and insisted that his subjects worship
him.
Prophet Musa told Fir'awn that he, Musa, was a messenger of the Lord
of the Worlds and that he had clear proof of it. Therefore, Fir'awn
should let the people of Israel go with him. Prophet Musa showed
Fir'awn the staff that turned into a serpent and the hand which turned
shining white when placed under his arm. Fir'awn consulted with all
his chiefs and theydecided that perhaps Musawas just a very good
magician. They called together all their best magicians to compete
with Prophet Musa. The magicians were promised a reward if they won.
The magicians went first inthe contest and they were good, really
good. They made their ropes and sticks appear to run in front of their
audience. Prophet Musa was afraid that he couldn't surpass their
skills, but Allah told him not to be afraid. WhenProphet Musa threw
downhis staff, it ate up all that the magicians had made. When the
magicians saw this, they bowed down and proclaimed their beliefin the
Lord of Prophet Musa and Harun.
Fir'awn was not very happy about this turn of events. He threatened to
cut off the hands and feet of the magicians and to crucify them. But
the magicians would not change their opinion. Theywere convinced by
the clear proofs which ProphetMusa had shown to them and they told
Fir'awn that he could only end for them their life in this world. For
those who believe there would be another life after death , ingardens
beneath which rivers flow.
Following this there begananother period of persecution against the
followers of Allah. Fir'awn had all of their sons killed. Prophet Musa
had to encourage the children of Israel to continue strong intheir
belief in Allah and to pray to Allah faithfully.
Whenever good fortune befell the Egyptians, they took credit for it.
When misfortune came, they blamed Prophet Musa and his people. They
failed to see that everything, both good and bad, comes fromAllah.
Allah sent all kinds of hardships against the Egyptians- famine, loss
of fruits, floods, locusts, pests,frogs, and blood- as signs to them.
They would promise to free the peopleof Israel if Musa would pray to
his God for deliverance from the pestilence. But as soon as the
hardship had been removed, they would go back on their promise.
Finally Prophet Musa was instructed by Allah to lead the followers of
Allah away by night. When they came to the sea, the waters parted so
that theycould pass to the other side without getting wet. However,
when Fir'awn and his armies pursued them, the waters of the sea closed
in on them and they were all drowned. In this way did Allah punish
Fir'awn for leading his people away from Allah.
Insha Allah in the next issue we shall relate the conclusion of the
story of Musa , when we tell what befell the children of Israelafter
they left Egypt. You can read about Musa and Fir'awn in al-Quran
7:103-137; 20:49-79; 26:16-67; and 43:46-56.

Being Corrected

Being offended when we are corrected, seriously reduces our chances of
improving or achieving heights in any field.
We must always welcome those who correct us and show us where we are
going wrong.
In most cases, those who regularly correct our ways and habits or
errors in any filed are those who truly care for us.
People who intentionally do not correct us are eitherinsincere or
fearful of our reaction due to being offended.