بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِ-
-
O Allah! Reform conditions of Your servant and caliph with those means
by which You have reformed conditions of Your messengers and prophets.
Surround him with the angels and support him with the Holy Spirit.
Appoint protectors from the front and behind him, (those) who would
guard him from all troubles and calamities. Convert his fear into
security, (so that) he may worship only You and doesn't associate
anybody with You. Do not make any of Your creatures an authority over
Your vicegerent. Permit him tofight against Your enemies and his
enemies and include me among his helpers. Surely You possess power
over everything.
--
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General Articles]
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Monday, January 14, 2013
Story - Novel The Fever CHAPTER 7
everyone was asleep.
I quietly slipped down the hallway into my bedroom, being careful not
to wake any of the family. I quietly moved into my bedroom and
stripped down quick and jumped into bed. Jennifer turned over, aware
of my presence.
"Oh you're home."
"Yes, dear and I'm okay."
"You smell like alcohol."
"I'm sorry, I'll brush my teeth."
"Thank you," she whispered and turned over on her other side.
I once again, I snuck down the hallway, into the bathroom, so that I
could brush my teeth. Afterwards I rinsed with Listerine, the heavy
glass bottle difficult to hold after I sucked down a few beers that
were finally getting into the bloodstream. I could barely keep it in
my mouth it burned so bad. Ibrushed my teeth a second time to put some
life back into my mouth.
Soon after, I crawled back into bed, and Jen was inquisitive about how
the night went.
"Not bad, not bad at all."
"Did you play poker?"
"Yes, I played for a little bit."
"Paul..."
"I didn't lose any money. I actually gained money."
"How much money?"
"Well I spent twenty and came back with one-hundred fifty."
Silence.
"It was easy; like taking candy from a baby."
Silence.
"It was a fun night, though. I had a few beersand I hung out with the
guys and we watched theIllinois-Wisconsin game. Next week they are
doing the same thing at Mike's house."
"Paul, be careful. I've heard terrible stories about people who have
become addicted to gambling and it catches up with them. I don't want
anything to happento you."
"Don't worry, Jen. As soon as I start losing money, I back out. I play
my odds. I'm smart about it. Like I said before, it's easy."
Silence.
"I'm going to sleep; I'm not really in the mood to argue right now."
"Okay, well goodnight babe."
"Night, Hun."
A few times a month became a few times a week. A few times a week
became every day. It wasn't just cards, either. I was addicted to
gambling. I couldn't help it. I would be listening to a Big Ten game
on the radio and I would gamble with my customers and 'bet them five
bucks' that a certain play would happen. Eventually, it became greater
and greater value. I started going to casinos and different places to
play poker, having one-hundred dollars for a buy in instead of ten or
twenty. I had surpassed the mark of the money that had been given to
me, and I was well on my way to the $250,000 mark- and ithadn't even
been a year yet. And Jen? She didn't have to know. She brought home
her paycheck and I brought home mine. I took care ofthe bills, taxes,
and bank statements. We hadn't ever worried about money since we had
our first income wallop. As far as she was concerned,I had gotten
promoted and had to go to numerous business meetings and was
alwayslate because I was checking up on my drivers night after night.
Really, I had just receiveda small raise for being with the business
for six months. I didn't consider it lying. I was helping outthe
family. I was doing what was necessary to help them and keep themsafe.
The debt I owed and the money I needed to get was a distant thought. I
needed one year's salary to get the money, something that poker
provided in a few months.
Then the letter came.
I opened a strange letter,completely plain except for a typed version
of my name and address on thefront. It didn't even have a postage
stamp. Once inside, I found a typed sheet of paper with nothing else
but a location and time. I knewthe place; it was the restaurant that
we had steaks at the night after our inheritance. The letter was
signed in the same type as the rest of the letter, and it was signed
"Uncle Jack." Something felt very wrong.
I went to the restaurant after work the next day, hiding the letter
from Jen. I didn't need to worry her. When I walked into the
restaurant, the host took me to a table and threw another letter down
in front of me and then left at a brisk pace. I opened the envelope.
The letter read:
Do you remember when you said that you would do anything? Well, now
isyour time to prove it. As we speak, your bus is being loaded with
fifty-million dollars that needsto be transported to the north side of
Chicago. Inside the package loaded in your bus is a small bomb and a
locator in the package. If you do something stupid or do no comply,
the bomb willbe detonated and your bank account will be emptied. You
will do this before your route. This is the address that you will
deliver to:
I finished reading the letter and folded it up and stuck it in my rear
pocket. I was now going to be involved in crime, and if I wanted my
familyor myself to survive, I needed to do this.
I started to second guess my decision all the way home, wondering if
the hundred-grand was worth the risk.
I quietly slipped down the hallway into my bedroom, being careful not
to wake any of the family. I quietly moved into my bedroom and
stripped down quick and jumped into bed. Jennifer turned over, aware
of my presence.
"Oh you're home."
"Yes, dear and I'm okay."
"You smell like alcohol."
"I'm sorry, I'll brush my teeth."
"Thank you," she whispered and turned over on her other side.
I once again, I snuck down the hallway, into the bathroom, so that I
could brush my teeth. Afterwards I rinsed with Listerine, the heavy
glass bottle difficult to hold after I sucked down a few beers that
were finally getting into the bloodstream. I could barely keep it in
my mouth it burned so bad. Ibrushed my teeth a second time to put some
life back into my mouth.
Soon after, I crawled back into bed, and Jen was inquisitive about how
the night went.
"Not bad, not bad at all."
"Did you play poker?"
"Yes, I played for a little bit."
"Paul..."
"I didn't lose any money. I actually gained money."
"How much money?"
"Well I spent twenty and came back with one-hundred fifty."
Silence.
"It was easy; like taking candy from a baby."
Silence.
"It was a fun night, though. I had a few beersand I hung out with the
guys and we watched theIllinois-Wisconsin game. Next week they are
doing the same thing at Mike's house."
"Paul, be careful. I've heard terrible stories about people who have
become addicted to gambling and it catches up with them. I don't want
anything to happento you."
"Don't worry, Jen. As soon as I start losing money, I back out. I play
my odds. I'm smart about it. Like I said before, it's easy."
Silence.
"I'm going to sleep; I'm not really in the mood to argue right now."
"Okay, well goodnight babe."
"Night, Hun."
A few times a month became a few times a week. A few times a week
became every day. It wasn't just cards, either. I was addicted to
gambling. I couldn't help it. I would be listening to a Big Ten game
on the radio and I would gamble with my customers and 'bet them five
bucks' that a certain play would happen. Eventually, it became greater
and greater value. I started going to casinos and different places to
play poker, having one-hundred dollars for a buy in instead of ten or
twenty. I had surpassed the mark of the money that had been given to
me, and I was well on my way to the $250,000 mark- and ithadn't even
been a year yet. And Jen? She didn't have to know. She brought home
her paycheck and I brought home mine. I took care ofthe bills, taxes,
and bank statements. We hadn't ever worried about money since we had
our first income wallop. As far as she was concerned,I had gotten
promoted and had to go to numerous business meetings and was
alwayslate because I was checking up on my drivers night after night.
Really, I had just receiveda small raise for being with the business
for six months. I didn't consider it lying. I was helping outthe
family. I was doing what was necessary to help them and keep themsafe.
The debt I owed and the money I needed to get was a distant thought. I
needed one year's salary to get the money, something that poker
provided in a few months.
Then the letter came.
I opened a strange letter,completely plain except for a typed version
of my name and address on thefront. It didn't even have a postage
stamp. Once inside, I found a typed sheet of paper with nothing else
but a location and time. I knewthe place; it was the restaurant that
we had steaks at the night after our inheritance. The letter was
signed in the same type as the rest of the letter, and it was signed
"Uncle Jack." Something felt very wrong.
I went to the restaurant after work the next day, hiding the letter
from Jen. I didn't need to worry her. When I walked into the
restaurant, the host took me to a table and threw another letter down
in front of me and then left at a brisk pace. I opened the envelope.
The letter read:
Do you remember when you said that you would do anything? Well, now
isyour time to prove it. As we speak, your bus is being loaded with
fifty-million dollars that needsto be transported to the north side of
Chicago. Inside the package loaded in your bus is a small bomb and a
locator in the package. If you do something stupid or do no comply,
the bomb willbe detonated and your bank account will be emptied. You
will do this before your route. This is the address that you will
deliver to:
I finished reading the letter and folded it up and stuck it in my rear
pocket. I was now going to be involved in crime, and if I wanted my
familyor myself to survive, I needed to do this.
I started to second guess my decision all the way home, wondering if
the hundred-grand was worth the risk.
35 hadith found in ' Shortening the Prayers (At-Taqseer) ' of Sahih Bukhari.
186
Narrated Ibn Abbas : The Prophet once stayed for nineteen days and
prayed shortened prayers. So when we travel led (and stayed) for
nineteen days, we used to shorten the prayer but if we travelled(and
stayed) for a longer period we used to offer the full prayer.
187
Narrated Yahya bin Ishaq: I heard Anas saying, "We travelled with the
Prophet from Medina to Mecca and offered two Rakat (for every prayer)
till we returned to Medina." I said, "Did you stay for a while in
Mecca?" He replied, "We stayed in Mecca for ten days."
188
Narrated 'Abdullah bin 'Umar: I offered the prayer with the Prophet,
Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the
early days of his caliphate did the same, but later on he started
praying the full prayer.
189
Narrated Haritha binWahab: The Prophet I ledus in the prayer at Mina
during the peace period by offering two Rakat.
190
Narrated 'Abdur Rahman bin Yazid: We offered a four Rakat prayer at
Mina behind Ibn 'Affan . 'Abdullah bin Masud was informed about it. He
said sadly,"Truly to Allah we belongand truly to Him we shall return."
And added, "I prayed two Rakat with Allah's Apostle at Mina and
similarly with Abu Bakr and with 'Umar (during their caliphates)." He
further said, "May I be lucky enough to have two of the four Rakat
accepted (by Allah)."
191
Narrated Ibn Abbas: The Prophet and his companions reached Mecca in
the morning of the 4th Dhul-Hijja reciting Talbiya (O Allah! We are
obedient to your orders, we respond 4 to your call) . . . intending
toperform Hajj. The Prophet ordered his companions to assume the lhram
for Umra instead of Hajj, exceptingthose who had Hadi (sacrifice) with
them.
192
Narrated Ibn 'Umar: The Prophet said, "A woman should not travel for
more than three days except with a Dhi-Mahram (i.e. a male with whom
she cannot marry at all, e.g. her brother, father, grandfather, etc.)
or her own husband.)"
193
Narrated Ibn'Umar: The Prophet said, "A woman should not travel for
more than three days except with a Dhi-Mahram."
194
Narrated Abu Huraira: The Prophet (p.b.u.h) said, "It is not
permissible for a woman who believes in Allah andthe Last Day to
travel for one day and night exceptwith a Mahram."
195
Narrated Anas bin Malik : offered four Rakatof Zuhr prayer with the
Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e.
shortened the 'Asr prayer).
Narrated Ibn Abbas : The Prophet once stayed for nineteen days and
prayed shortened prayers. So when we travel led (and stayed) for
nineteen days, we used to shorten the prayer but if we travelled(and
stayed) for a longer period we used to offer the full prayer.
187
Narrated Yahya bin Ishaq: I heard Anas saying, "We travelled with the
Prophet from Medina to Mecca and offered two Rakat (for every prayer)
till we returned to Medina." I said, "Did you stay for a while in
Mecca?" He replied, "We stayed in Mecca for ten days."
188
Narrated 'Abdullah bin 'Umar: I offered the prayer with the Prophet,
Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the
early days of his caliphate did the same, but later on he started
praying the full prayer.
189
Narrated Haritha binWahab: The Prophet I ledus in the prayer at Mina
during the peace period by offering two Rakat.
190
Narrated 'Abdur Rahman bin Yazid: We offered a four Rakat prayer at
Mina behind Ibn 'Affan . 'Abdullah bin Masud was informed about it. He
said sadly,"Truly to Allah we belongand truly to Him we shall return."
And added, "I prayed two Rakat with Allah's Apostle at Mina and
similarly with Abu Bakr and with 'Umar (during their caliphates)." He
further said, "May I be lucky enough to have two of the four Rakat
accepted (by Allah)."
191
Narrated Ibn Abbas: The Prophet and his companions reached Mecca in
the morning of the 4th Dhul-Hijja reciting Talbiya (O Allah! We are
obedient to your orders, we respond 4 to your call) . . . intending
toperform Hajj. The Prophet ordered his companions to assume the lhram
for Umra instead of Hajj, exceptingthose who had Hadi (sacrifice) with
them.
192
Narrated Ibn 'Umar: The Prophet said, "A woman should not travel for
more than three days except with a Dhi-Mahram (i.e. a male with whom
she cannot marry at all, e.g. her brother, father, grandfather, etc.)
or her own husband.)"
193
Narrated Ibn'Umar: The Prophet said, "A woman should not travel for
more than three days except with a Dhi-Mahram."
194
Narrated Abu Huraira: The Prophet (p.b.u.h) said, "It is not
permissible for a woman who believes in Allah andthe Last Day to
travel for one day and night exceptwith a Mahram."
195
Narrated Anas bin Malik : offered four Rakatof Zuhr prayer with the
Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e.
shortened the 'Asr prayer).
Brilliant Examples from the History of Muslim Women
Allaah The Almighty Says (what means):
· } O you who have believed, fear Allaah as He should be feared anddo
not die except as Muslims [in submission to Him]. { [Quran 3:102]
· } O you who have believed, fear Allaah and speak words of
appropriate justice. He will [then]amend for you your deeds and
forgive you your sins. And whoever obeys Allaah and His Messenger has
certainly attained a great attainment. { [Quran 33:71]
A regrettable problem has surfaced in our societies, and scholars are
receiving complaints from righteous women about thetrouble they are
facing in their commununities. Who is troublingour sisters? Jews?
Christians? Secularists? No, unfortunately, these provocations are
from some Muslims, may Allaah The Almighty guide us all.
This problem is not widespread so far, but one worries that it might
escalate to an extent that we will not be able to treat it. Thus, it
is best to tell those who criticize righteous sisters: When you
criticize righteous sisters, you are criticizing the Sunnah
(tradition) of the Prophet, sallallaahu 'alayhi wa sallam .
When you criticize a certain person, the criticism is not directed to
the person himself, but to the methodology that he adopts. Such
conduct could be quite serious because some of the criticism or
mockery may be regarded as disbelief in Allaah The Almighty Who Says
(what means): } Say, "Is it Allaah and His verses and His Messenger
that you were mocking?" Make no excuse; you have disbelieved afteryour
belief. { [Quran 9:65, 66]
The Prophet, sallallaahu 'alayhi wa sallam , said: "A man may
heedlessly utter a word that angers Allaah with him, which makes him
fall in Hell for seventy years." [At-Tirmithi, Ibn Maajah and Ahmad]
Such conduct has serious repercussions not just for the observant
Muslim woman alone, but for the person who mocks her as well, because
it may lead to the loss of their religion if theydo not turn to Allaah
The Almighty in repentance.
Being observant and religious is the right thing to do, whereas
religious non-observance and mocking observant people is extremism and
deviation.
Women in the Quran and Sunnah (tradition)
The best and most brilliant examples of Muslim women are the women who
are mentioned in the Quran and the Sunnah (tradition). We may know
about them, but let us contemplate these great examples.
Many Soorahs (chapters) in the Quran have names that are related to
women. One of the longest Soorahs of the Quran is Soorat An-Nisaa'
(The Women). Another Soorah is Al-Mujaadilah (She that Disputes/ The
Pleading Woman), Maryam (Mary) and Al-Mumtahinah (Examining her).
There are numerous verses that deal with women. Allaah The Almighty
Says (what means):
· } And their Lord responded to them, "Never will I allow to be lost
the work of [any] worker among you, whether male or female; you are of
one another. { [Quran 3:195]
· } The believing men and believing women are allies of oneanother. {
[Quran 9:71]
· } Would substitute for him wivesbetter than you - submitting [to
Allaah ], believing, devoutly obedient, repentant, worshipping, and
traveling - [ones] previously married and virgins. { [Quran 66:5]
· } For men is a share of what theyhave earned, and for women is a
share of what they have earned. { [Quran 4:32]
· } So righteous women are devoutly obedient, guarding in [the
husband's] absence. { [Quran 4:34]
There are also many other verses and stories in the Quran about issues
concerning women, but I will only refer to some of them.
In Soorat Al-Ahzaab , there are the verses that refer to the wives and
daughters of the Prophet, sallallaahu 'alayhi wa sallam . andthe
believing women. Allaah The Almighty Says (what means): } O wives of
the Prophet.. { [Quran 33:32]
Moreover, the story of Maryam (Mary), may Allaah exalt her mention,
was mentioned in morethan one Soorah of the Quran. The story of the
mother of Prophet Moosa (Moses), may Allaah exalt his mention, was
mentioned in Soorat Al-Qasas . The story of the Ifk (falsehood)
incident was mentioned in SooratAn-Noor . This story is considered to
be a declaration of the innocence of 'Aa'ishah, may Allaah be pleased
with her, and of virtuous Muslim women.
The incident of the Ifk (falsehood)is related to what I have mentioned
earlier, because observant women may encountersimilar harm from
hypocrites anddeviant people, so they should beready to face it. If
women assume that they will be saved from a trial like this, it must
be remembered that 'Aa'ishah, may Allaah be pleased with her, would
have been worthier of being safe from such slander.
A long time ago, I saw a shameful cartoon in a newspaperin Kuwait and
I thought to myselfthat the Kuwaiti press had gone beyond the bounds
of propriety and had taken too much liberty. Perhaps such actions
could be to blame for what befell Kuwait.
Some years ago, when young women who attended the University of Kuwait
began adhering to the Islamic dress code, by putting on Hijaab
(Islamic covering), the Kuwaiti press expressed annoyance. The press
launched campaigns against religiously observant Muslim women. As part
of the campaign, the famous cartoonist,Nagi Al-Ali, who later faced
his doom when he was shot dead in Britain, drew a cartoon of a young
woman in Hijaab with a strand of hair on her chest, beingasked by
another young woman, who did not cover up, whose beard hair that was.
This cartoon slandered women in Hijaab and accused them of having
unlawful relationships with men with beards. The cartoon mocked
religiously observant men and women. The cartoonist in question has
already received his punishment in the worldly life and will be
reckoned by Allaah The Almighty, The Just for what he did.
The incident of the Ifk (falsehood)shook the house of the Prophet,
sallallaahu 'alayhi wa sallam , to the extent that some of the
Companions, may Allaah be pleased with them, thought ill of 'Aa'ishah,
may Allaah be pleased with her, until Allaah The Almighty declared her
innocence. Let me advise Muslim women who are attacked and falsely
accused of wrongdoing to be patient just like 'Aa'ishah, may Allaah be
pleased with her.
The wife of Fir'awn (Pharaoh), was a believing woman who observed
patience. This woman ismentioned in Soorat At-Tahreem .
Also, the wife of Ibraaheem (Abraham), may Allaah exalt his mention,
was mentioned in morethan one Soorah .
Another story is that of the Queen of Saba' (Sheba) which wasmentioned
in Soorat An-Naml . A poet composed poems about thisqueen saying that
if all women were like this queen, women would be superior to men. It
is worth mentioning that this queen was a wise woman even before she
became a Muslim. As aruler, she was never a dictator, but she used to
consult her eminent helpers. Allaah The Almighty Says (what means): }
I would not decide a matter until you witness [for] me. { [Quran
27:32] She was not too proud to believe; because she had a sound mind
and thanks to the grace of Allaah The Almighty, she was guided to
believe in Prophet Sulaymaan (Solomon), may Allaahexalt his mention.
This story should be contemplated over, as it containsmany lessons
that have been pointed out by scholars and exegetes.
Women in the Sunnah
There are many Hadeeths of the Prophet, sallallaahu 'alayhi wa sallam
, that deal with women. The Prophet, sallallaahu 'alayhi wa sallam ,
said:
· "Be advised to be good to women." [Al-Bukhaari and Muslim]
· "Be gentle to women."
Abu Hurayrah, may Allaah be pleased with him, said, 'A man came to the
Messenger of Allaah and asked him, "Who is most entitled to my best
companionship?"The Prophet, sallallaahu 'alayhi wa sallam, said :
"Your mother." The man said, "Who is next?" The Prophet, sallallaahu
'alayhi wa sallam, said : "Your mother." The man further asked, "Who
is next?" The Prophet, sallallaahu 'alayhi wa sallam, said : "Your
mother." The man asked for the fourth time, "Who is next?" The
Prophet, sallallaahu 'alayhi wa sallam, said : "Your father."
[Al-Bukhaari and Muslim]
The Prophet, sallallaahu 'alayhi wa sallam , used to allocate sometime
to answering women's questions and to help them to solve their
problems.
One of the brilliant examples of women is that of the two women from
Al-Ansaar who participated in the pledge of Al-'Aqabah, despite the
arduous circumstances. This proves that women can be brave and that
they can fulfill important roles in certain situations.
Women in the past also participated in Jihaad and we can recall the
story of Umm 'Atiyyah, may Allaah be pleased with her, who
participated in seven battleswith the Prophet, sallallaahu 'alayhi wa
sallam . She used to treat the injured, serve the fighters and guard
their belongings. (The issue of the permissibility of working as a
nurse needs further discussion, as scholars have stated certain
conditions for this, but this is notthe suitable context to discuss
this issue.)
Thus, the status of women in the Sunnah is clear and one need not talk
about it at length.
· } O you who have believed, fear Allaah as He should be feared anddo
not die except as Muslims [in submission to Him]. { [Quran 3:102]
· } O you who have believed, fear Allaah and speak words of
appropriate justice. He will [then]amend for you your deeds and
forgive you your sins. And whoever obeys Allaah and His Messenger has
certainly attained a great attainment. { [Quran 33:71]
A regrettable problem has surfaced in our societies, and scholars are
receiving complaints from righteous women about thetrouble they are
facing in their commununities. Who is troublingour sisters? Jews?
Christians? Secularists? No, unfortunately, these provocations are
from some Muslims, may Allaah The Almighty guide us all.
This problem is not widespread so far, but one worries that it might
escalate to an extent that we will not be able to treat it. Thus, it
is best to tell those who criticize righteous sisters: When you
criticize righteous sisters, you are criticizing the Sunnah
(tradition) of the Prophet, sallallaahu 'alayhi wa sallam .
When you criticize a certain person, the criticism is not directed to
the person himself, but to the methodology that he adopts. Such
conduct could be quite serious because some of the criticism or
mockery may be regarded as disbelief in Allaah The Almighty Who Says
(what means): } Say, "Is it Allaah and His verses and His Messenger
that you were mocking?" Make no excuse; you have disbelieved afteryour
belief. { [Quran 9:65, 66]
The Prophet, sallallaahu 'alayhi wa sallam , said: "A man may
heedlessly utter a word that angers Allaah with him, which makes him
fall in Hell for seventy years." [At-Tirmithi, Ibn Maajah and Ahmad]
Such conduct has serious repercussions not just for the observant
Muslim woman alone, but for the person who mocks her as well, because
it may lead to the loss of their religion if theydo not turn to Allaah
The Almighty in repentance.
Being observant and religious is the right thing to do, whereas
religious non-observance and mocking observant people is extremism and
deviation.
Women in the Quran and Sunnah (tradition)
The best and most brilliant examples of Muslim women are the women who
are mentioned in the Quran and the Sunnah (tradition). We may know
about them, but let us contemplate these great examples.
Many Soorahs (chapters) in the Quran have names that are related to
women. One of the longest Soorahs of the Quran is Soorat An-Nisaa'
(The Women). Another Soorah is Al-Mujaadilah (She that Disputes/ The
Pleading Woman), Maryam (Mary) and Al-Mumtahinah (Examining her).
There are numerous verses that deal with women. Allaah The Almighty
Says (what means):
· } And their Lord responded to them, "Never will I allow to be lost
the work of [any] worker among you, whether male or female; you are of
one another. { [Quran 3:195]
· } The believing men and believing women are allies of oneanother. {
[Quran 9:71]
· } Would substitute for him wivesbetter than you - submitting [to
Allaah ], believing, devoutly obedient, repentant, worshipping, and
traveling - [ones] previously married and virgins. { [Quran 66:5]
· } For men is a share of what theyhave earned, and for women is a
share of what they have earned. { [Quran 4:32]
· } So righteous women are devoutly obedient, guarding in [the
husband's] absence. { [Quran 4:34]
There are also many other verses and stories in the Quran about issues
concerning women, but I will only refer to some of them.
In Soorat Al-Ahzaab , there are the verses that refer to the wives and
daughters of the Prophet, sallallaahu 'alayhi wa sallam . andthe
believing women. Allaah The Almighty Says (what means): } O wives of
the Prophet.. { [Quran 33:32]
Moreover, the story of Maryam (Mary), may Allaah exalt her mention,
was mentioned in morethan one Soorah of the Quran. The story of the
mother of Prophet Moosa (Moses), may Allaah exalt his mention, was
mentioned in Soorat Al-Qasas . The story of the Ifk (falsehood)
incident was mentioned in SooratAn-Noor . This story is considered to
be a declaration of the innocence of 'Aa'ishah, may Allaah be pleased
with her, and of virtuous Muslim women.
The incident of the Ifk (falsehood)is related to what I have mentioned
earlier, because observant women may encountersimilar harm from
hypocrites anddeviant people, so they should beready to face it. If
women assume that they will be saved from a trial like this, it must
be remembered that 'Aa'ishah, may Allaah be pleased with her, would
have been worthier of being safe from such slander.
A long time ago, I saw a shameful cartoon in a newspaperin Kuwait and
I thought to myselfthat the Kuwaiti press had gone beyond the bounds
of propriety and had taken too much liberty. Perhaps such actions
could be to blame for what befell Kuwait.
Some years ago, when young women who attended the University of Kuwait
began adhering to the Islamic dress code, by putting on Hijaab
(Islamic covering), the Kuwaiti press expressed annoyance. The press
launched campaigns against religiously observant Muslim women. As part
of the campaign, the famous cartoonist,Nagi Al-Ali, who later faced
his doom when he was shot dead in Britain, drew a cartoon of a young
woman in Hijaab with a strand of hair on her chest, beingasked by
another young woman, who did not cover up, whose beard hair that was.
This cartoon slandered women in Hijaab and accused them of having
unlawful relationships with men with beards. The cartoon mocked
religiously observant men and women. The cartoonist in question has
already received his punishment in the worldly life and will be
reckoned by Allaah The Almighty, The Just for what he did.
The incident of the Ifk (falsehood)shook the house of the Prophet,
sallallaahu 'alayhi wa sallam , to the extent that some of the
Companions, may Allaah be pleased with them, thought ill of 'Aa'ishah,
may Allaah be pleased with her, until Allaah The Almighty declared her
innocence. Let me advise Muslim women who are attacked and falsely
accused of wrongdoing to be patient just like 'Aa'ishah, may Allaah be
pleased with her.
The wife of Fir'awn (Pharaoh), was a believing woman who observed
patience. This woman ismentioned in Soorat At-Tahreem .
Also, the wife of Ibraaheem (Abraham), may Allaah exalt his mention,
was mentioned in morethan one Soorah .
Another story is that of the Queen of Saba' (Sheba) which wasmentioned
in Soorat An-Naml . A poet composed poems about thisqueen saying that
if all women were like this queen, women would be superior to men. It
is worth mentioning that this queen was a wise woman even before she
became a Muslim. As aruler, she was never a dictator, but she used to
consult her eminent helpers. Allaah The Almighty Says (what means): }
I would not decide a matter until you witness [for] me. { [Quran
27:32] She was not too proud to believe; because she had a sound mind
and thanks to the grace of Allaah The Almighty, she was guided to
believe in Prophet Sulaymaan (Solomon), may Allaahexalt his mention.
This story should be contemplated over, as it containsmany lessons
that have been pointed out by scholars and exegetes.
Women in the Sunnah
There are many Hadeeths of the Prophet, sallallaahu 'alayhi wa sallam
, that deal with women. The Prophet, sallallaahu 'alayhi wa sallam ,
said:
· "Be advised to be good to women." [Al-Bukhaari and Muslim]
· "Be gentle to women."
Abu Hurayrah, may Allaah be pleased with him, said, 'A man came to the
Messenger of Allaah and asked him, "Who is most entitled to my best
companionship?"The Prophet, sallallaahu 'alayhi wa sallam, said :
"Your mother." The man said, "Who is next?" The Prophet, sallallaahu
'alayhi wa sallam, said : "Your mother." The man further asked, "Who
is next?" The Prophet, sallallaahu 'alayhi wa sallam, said : "Your
mother." The man asked for the fourth time, "Who is next?" The
Prophet, sallallaahu 'alayhi wa sallam, said : "Your father."
[Al-Bukhaari and Muslim]
The Prophet, sallallaahu 'alayhi wa sallam , used to allocate sometime
to answering women's questions and to help them to solve their
problems.
One of the brilliant examples of women is that of the two women from
Al-Ansaar who participated in the pledge of Al-'Aqabah, despite the
arduous circumstances. This proves that women can be brave and that
they can fulfill important roles in certain situations.
Women in the past also participated in Jihaad and we can recall the
story of Umm 'Atiyyah, may Allaah be pleased with her, who
participated in seven battleswith the Prophet, sallallaahu 'alayhi wa
sallam . She used to treat the injured, serve the fighters and guard
their belongings. (The issue of the permissibility of working as a
nurse needs further discussion, as scholars have stated certain
conditions for this, but this is notthe suitable context to discuss
this issue.)
Thus, the status of women in the Sunnah is clear and one need not talk
about it at length.
Religious Wisdom - II
Rules Pertaining to Religious Wisdom
1- Religious wisdom is either obligatory or recommended to use. When
this term is mentioned, many people think it refers to details of
religious wisdom and avoiding doubtful matters. Therefore, they think
that religious wisdom is not an obligation and that it is specifically
for people who have been selected and righteous, and that it is not
obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah said,
The religious wisdom that is recommended in the Sharee'ah and with
which Allaah The Almighty sent His Prophet Muhammad is refraining
fromwhat might make a person deserve to be dispraised or punished,
even though there is nothing in the Sharee ' ah that prohibits these
acts in the absence of what contradicts it. This includes performing
obligations and acts which seem to be obligatory, and avoiding
prohibitions and acts which seemto be prohibited. Also, if the
unfavorable acts are preformed then it may be a cause of imperfection
and punishment.
Obligatory religious wisdom is refraining from all that results in
dispraise and punishment. In other words, performing obligations and
avoiding prohibitions. The difference between the recommended and
obligatory forms of religious wisdom is in relation to the acts that
seem to be obligatory but not evidently and the acts that seem to be
prohibited but not evidently.
2- There is no religious wisdom inmatters that are absolutely and
patently permissible. Rather, religious wisdom in these matters is an
undue form of exaggeration. Ibn Taymiyyah said, "Religious wisdom does
not include avoiding absolutely permissible acts, just as there is no
religious wisdom in committing acts that are absolutely
impermissible."
3- Just as refraining from certain acts is considered to be religious
wisdom, performing certain acts is also regarded as religious wisdom,
as some people believe that it only includes refraining from
particular acts. Shaykhul-Islam Ibn Taymiyyah said,
People may misunderstand religious prudence from three aspects: first,
many people think that it is concerned with avoidingcertain acts only.
In other words, they believe that religious wisdom requires refraining
from prohibitions, not performing obligations. Many religious and wise
people have this misunderstanding, and you may see them refraining
from uttering a lie, or gaining a Dirhamwhich is not for certain
lawfully obtained as it came from the property of an oppressor or a
corrupt transaction; or that he refrains from inclining to wrongdoers
due to their religious innovations and wicked people; while he does
not observe the acts that are either individual or communal
obligations that have become an individual duty on him. For example,
maintaining ties of kinship, observing the rights of the neighbor, a
needy person, a friend, an orphan, or the rights ofa Muslim, a person
in authority orof knowledge. He may also neglect enjoining good and
forbidding evil, or the obligation of performing Jihaad or other
obligatory acts that benefit Muslims in their religion and life. He
might perform these acts sometimes, not as acts of worship dedicated
to Allaah The Almighty, but as a duty on him, or something to that
effect.
4- Religious wisdom depends upon evidence from the Quran and Sunnah .
Ibn Taymiyyah said,
The second aspect of misunderstanding religious wisdom is that when
the person performs the obligations and acts that appear to be
obligatory and refrains from prohibitions and the acts that appear to
be prohibited, this obligation or prohibition should be based on
evidence from the Quran and Sunnah and knowledge, and not on one's
whims. In fact, many people are repulsed by things that are done out
of habit or custom, so that they become strongly prohibited or
doubtful to them. Some of them may even live in fantasies and false
assumptions based on invalid religious wisdom and in such cases would
be among those whom Allaah The Almighty Says concerning them(what
means): } They follow not except assumption and what [their] souls
desire. { [Quran 53:23]
This includes the type of religiouswisdom that the Prophet dispraised
in an authentic Hadeeth. When the Prophet consented to particular acts
and knew that some people refrainedfrom them, he said: "Why do some
people deny themselves what I have made permissible formyself? I hope
that I am the most knowledgeable and fearful of Allaah The Almighty
amongst you." In another narration, the Prophet said : "I am the
person who fears Allaah The Almighty most and is most awareof what He
has made prohibited and permissible for them." Also, there is the
Hadeeth of the man who kissed his wife while he wasfasting and became
very angry, even though he was informed that the Prophet used to kiss
his wives while fasting. Therefore, the religious person who is wise
needs a great deal ofknowledge of the Quran and Sunnah and
understanding of religion. If he fails to do this, his invalid
religious wisdom may ruinhim more than benefitting him. This is the
case with the disbelievers and religious innovators from the Khawaarij
and Raafidhah and others.
5- Religious wisdom is not fulfilled except with sincerity. Perhaps
there are certain considerations that drive a person to be religiously
wise. He may have a particular status or consideration with which he
feelsthat it is not proper for someone of his rank to do certain
things. In this case, ostentation is his motive. The motive might also
bethe person's needs or desires or any other urge. Like all acts of
worship that man offers to AllaahThe Almighty, religious wisdom
requires sincerity. Shaykhul-IslamIbn Taymiyyah said, "Religious
wisdom does not benefit man or grant him a reward except with him
attainingsincerity."
6- Strictness in matters related toreligious wisdom is exclusive to
selected people and not just anyone. Al-Haafith Ibn Rajab said,
There is an important issue that people should be aware of, whichis
strictness in refraining from doubtful matters, as this is only for
those whose actions are steadfast and for those whose deeds are
similar while in a state of piety and religious wisdom.However, it
does not befit the person who violates the obvious prohibitions of
Allaah The Almighty and who wants to refrain from doubtful matters.
Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their
behavior. For instance, a man from the people of Iraq asked Ibn 'Umar
about the blood of mosquitoes. He answered, "They are asking me about
the ruling of the blood of mosquitoes while they have murdered
Al-Husayn ! I heard the Prophet saying: 'They [Al-Hasan and Al-Husayn]
are my fragrant flowers in this world.' "
Ibn Rajab compiled many traditions from the righteous predecessors to
this effect, and added that Bishr ibn Al-Haarith was asked about a man
whose mother ordered him to divorce his wife. He replied, "If heis
dutiful to his mother in everything except in her order to divorce his
wife, let him divorce her. However, if he wants to be dutiful to his
mother by divorcinghis wife but he beats his mother, he should not
divorce her."
Imaam Ahmad was asked about a man who bought greens and demanded to
pay the price ofthe band that these greens were tied with. Imaam Ahmad
said: "What a strange issue!" People replied: "It is Ibraaheem ibn Abu
Nu'aym who does so." Hesaid: "If it is Ibraaheem ibn Abu Nu'aym, then
it is not strange for him to do so [as he was known for his religious
wisdom.]" Imaam Ahmad denounced such issues from people whose actions
do not resemble that of Ibraaheem.
Imaam Ahmad himself used to follow such religious wisdom, as he used
to order the person who bought grease for him to return the paper in
which the grease was put on back to the seller. Likewise, he did not
used to take ink from the inkwell of his companions, but would only
use his own inkwell. Once a man asked his permission to use his
inkwell to write something and Imaam Ahmad said: "Write, for this is
invalid religious wisdom." Another man asked thesame request, but
Imaam Ahmad smiled and said: "Your religious wisdom and mine do not
reach this level." Imaam Ahmad said so out of modesty, since he
himself used to follow such religious wisdom. On the other hand, he
would denounce it when it was adoptedby a person who had not
reachedsuch a high level of righteousness, and who committed acts that
are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when
reading some narrations on the religious wisdom of the righteous
predecessors. This is necessary in order to avoid making mistakes,
which negatively affect our souls. We are in desperate need of
following the obligatory form of religious wisdom. We also need to
avoid clearly prohibited acts, and try to reform our hearts. If we
occupy ourselves with such tiny details of religious wisdom, they
would negatively affect us. For instance, we may feel proud and hold
people in contempt. This would cause us to view people as lacking
religious wisdom and this would distract the person from doing more
significant acts such as reformingthe heart and following the
obligatory form of religious wisdom.
1- Religious wisdom is either obligatory or recommended to use. When
this term is mentioned, many people think it refers to details of
religious wisdom and avoiding doubtful matters. Therefore, they think
that religious wisdom is not an obligation and that it is specifically
for people who have been selected and righteous, and that it is not
obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah said,
The religious wisdom that is recommended in the Sharee'ah and with
which Allaah The Almighty sent His Prophet Muhammad is refraining
fromwhat might make a person deserve to be dispraised or punished,
even though there is nothing in the Sharee ' ah that prohibits these
acts in the absence of what contradicts it. This includes performing
obligations and acts which seem to be obligatory, and avoiding
prohibitions and acts which seemto be prohibited. Also, if the
unfavorable acts are preformed then it may be a cause of imperfection
and punishment.
Obligatory religious wisdom is refraining from all that results in
dispraise and punishment. In other words, performing obligations and
avoiding prohibitions. The difference between the recommended and
obligatory forms of religious wisdom is in relation to the acts that
seem to be obligatory but not evidently and the acts that seem to be
prohibited but not evidently.
2- There is no religious wisdom inmatters that are absolutely and
patently permissible. Rather, religious wisdom in these matters is an
undue form of exaggeration. Ibn Taymiyyah said, "Religious wisdom does
not include avoiding absolutely permissible acts, just as there is no
religious wisdom in committing acts that are absolutely
impermissible."
3- Just as refraining from certain acts is considered to be religious
wisdom, performing certain acts is also regarded as religious wisdom,
as some people believe that it only includes refraining from
particular acts. Shaykhul-Islam Ibn Taymiyyah said,
People may misunderstand religious prudence from three aspects: first,
many people think that it is concerned with avoidingcertain acts only.
In other words, they believe that religious wisdom requires refraining
from prohibitions, not performing obligations. Many religious and wise
people have this misunderstanding, and you may see them refraining
from uttering a lie, or gaining a Dirhamwhich is not for certain
lawfully obtained as it came from the property of an oppressor or a
corrupt transaction; or that he refrains from inclining to wrongdoers
due to their religious innovations and wicked people; while he does
not observe the acts that are either individual or communal
obligations that have become an individual duty on him. For example,
maintaining ties of kinship, observing the rights of the neighbor, a
needy person, a friend, an orphan, or the rights ofa Muslim, a person
in authority orof knowledge. He may also neglect enjoining good and
forbidding evil, or the obligation of performing Jihaad or other
obligatory acts that benefit Muslims in their religion and life. He
might perform these acts sometimes, not as acts of worship dedicated
to Allaah The Almighty, but as a duty on him, or something to that
effect.
4- Religious wisdom depends upon evidence from the Quran and Sunnah .
Ibn Taymiyyah said,
The second aspect of misunderstanding religious wisdom is that when
the person performs the obligations and acts that appear to be
obligatory and refrains from prohibitions and the acts that appear to
be prohibited, this obligation or prohibition should be based on
evidence from the Quran and Sunnah and knowledge, and not on one's
whims. In fact, many people are repulsed by things that are done out
of habit or custom, so that they become strongly prohibited or
doubtful to them. Some of them may even live in fantasies and false
assumptions based on invalid religious wisdom and in such cases would
be among those whom Allaah The Almighty Says concerning them(what
means): } They follow not except assumption and what [their] souls
desire. { [Quran 53:23]
This includes the type of religiouswisdom that the Prophet dispraised
in an authentic Hadeeth. When the Prophet consented to particular acts
and knew that some people refrainedfrom them, he said: "Why do some
people deny themselves what I have made permissible formyself? I hope
that I am the most knowledgeable and fearful of Allaah The Almighty
amongst you." In another narration, the Prophet said : "I am the
person who fears Allaah The Almighty most and is most awareof what He
has made prohibited and permissible for them." Also, there is the
Hadeeth of the man who kissed his wife while he wasfasting and became
very angry, even though he was informed that the Prophet used to kiss
his wives while fasting. Therefore, the religious person who is wise
needs a great deal ofknowledge of the Quran and Sunnah and
understanding of religion. If he fails to do this, his invalid
religious wisdom may ruinhim more than benefitting him. This is the
case with the disbelievers and religious innovators from the Khawaarij
and Raafidhah and others.
5- Religious wisdom is not fulfilled except with sincerity. Perhaps
there are certain considerations that drive a person to be religiously
wise. He may have a particular status or consideration with which he
feelsthat it is not proper for someone of his rank to do certain
things. In this case, ostentation is his motive. The motive might also
bethe person's needs or desires or any other urge. Like all acts of
worship that man offers to AllaahThe Almighty, religious wisdom
requires sincerity. Shaykhul-IslamIbn Taymiyyah said, "Religious
wisdom does not benefit man or grant him a reward except with him
attainingsincerity."
6- Strictness in matters related toreligious wisdom is exclusive to
selected people and not just anyone. Al-Haafith Ibn Rajab said,
There is an important issue that people should be aware of, whichis
strictness in refraining from doubtful matters, as this is only for
those whose actions are steadfast and for those whose deeds are
similar while in a state of piety and religious wisdom.However, it
does not befit the person who violates the obvious prohibitions of
Allaah The Almighty and who wants to refrain from doubtful matters.
Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their
behavior. For instance, a man from the people of Iraq asked Ibn 'Umar
about the blood of mosquitoes. He answered, "They are asking me about
the ruling of the blood of mosquitoes while they have murdered
Al-Husayn ! I heard the Prophet saying: 'They [Al-Hasan and Al-Husayn]
are my fragrant flowers in this world.' "
Ibn Rajab compiled many traditions from the righteous predecessors to
this effect, and added that Bishr ibn Al-Haarith was asked about a man
whose mother ordered him to divorce his wife. He replied, "If heis
dutiful to his mother in everything except in her order to divorce his
wife, let him divorce her. However, if he wants to be dutiful to his
mother by divorcinghis wife but he beats his mother, he should not
divorce her."
Imaam Ahmad was asked about a man who bought greens and demanded to
pay the price ofthe band that these greens were tied with. Imaam Ahmad
said: "What a strange issue!" People replied: "It is Ibraaheem ibn Abu
Nu'aym who does so." Hesaid: "If it is Ibraaheem ibn Abu Nu'aym, then
it is not strange for him to do so [as he was known for his religious
wisdom.]" Imaam Ahmad denounced such issues from people whose actions
do not resemble that of Ibraaheem.
Imaam Ahmad himself used to follow such religious wisdom, as he used
to order the person who bought grease for him to return the paper in
which the grease was put on back to the seller. Likewise, he did not
used to take ink from the inkwell of his companions, but would only
use his own inkwell. Once a man asked his permission to use his
inkwell to write something and Imaam Ahmad said: "Write, for this is
invalid religious wisdom." Another man asked thesame request, but
Imaam Ahmad smiled and said: "Your religious wisdom and mine do not
reach this level." Imaam Ahmad said so out of modesty, since he
himself used to follow such religious wisdom. On the other hand, he
would denounce it when it was adoptedby a person who had not
reachedsuch a high level of righteousness, and who committed acts that
are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when
reading some narrations on the religious wisdom of the righteous
predecessors. This is necessary in order to avoid making mistakes,
which negatively affect our souls. We are in desperate need of
following the obligatory form of religious wisdom. We also need to
avoid clearly prohibited acts, and try to reform our hearts. If we
occupy ourselves with such tiny details of religious wisdom, they
would negatively affect us. For instance, we may feel proud and hold
people in contempt. This would cause us to view people as lacking
religious wisdom and this would distract the person from doing more
significant acts such as reformingthe heart and following the
obligatory form of religious wisdom.
Religious Wisdom - I
All praise is due to Allaah The Almighty; we praise Him, ask His help
and forgiveness and repent to Him. We seek refuge with Allaah The
Almighty from the evil of our souls and the consequences of our evil
deeds. No one can mislead a person whom Allaah The Almighty guides,
and no one can rightly guide a person whom Allaah The Almighty
misguides. I testify that there is no deity worthy of worship but
Allaah Alone, who has no partner; and I testify that Muhammad,
sallallaahu 'alayhi wa sallam , is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the
biographies of our righteous predecessors or listen to their
instructions frequently hear about it. Some people might read their
biographies and feel as if they arereading about a historical matter
that does not concern them. Also, when we read the biographies of the
righteous predecessors and narrations concerning their religious
wisdom, asceticism as well as inspiring narrations, we may judge them
as being weak or fabricated, or may even accuse their narrators of
overstating or extremism; likewise, we might even think they are
incorrect, despite the fact that some of these narrations are true and
correct. Rarely do we blame ourselves for failing to understand these
meanings; likewise, many hearts may not bepure enough to comprehend
thatthe state of the righteous predecessors was a result of theirfear
of Allaah The Almighty. Their state was also the result of their
following the guidance of the Prophet, sallallaahu 'alayhi wa sallam ,
and those who preceded them.
In truth, I hesitated before writing about this topic to the extent
that while I was reading and collecting its references I decided not
to talk about it at all.This decision was not because the topic is not
significant or important but because I felt that only the people known
for their religious wisdom should talk about it; just as only those
who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is
blameworthy, just like a personwho wears two stolen
garments,therefore, I will talk about religious wisdom, but with no
comparison to my own state. My role will only be to convey the sayings
and words of wisdom excerpted from the biographies of the righteous
predecessors of this Ummah (Muslim nation), and try to connect them
with our reality. We ask Allaah The Almighty to grant us righteousness
and piety as well as religious wisdom. If we cannotattain their lofty
status, let us at least try to imitate them, for the person who
imitates a particular group is one of them. Indeed, imitating noble
people brings about success.
Religious wisdom is a prophetic term found in the Sharee'ah .
AbuHurayrah, may Allaah be pleased with him, narrated that the
Prophet, sallallaahu 'alayhi wa sallam , instructed him, saying: "Be
religiously wise so that you would be the most devoted person in
worship; be content so that you would be the most grateful person;
love for people what you love for yourself so thatyou would be a
believer; act kindly towards your neighbors sothat you would be a
Muslim; and do not laugh too much, for this makes the heart wither."
[Al-Bayhaqi]
In a Hadeeth on the authority of Huthayfah, may Allaah be pleasedwith
him, that the Prophet, sallallaahu 'alayhi wa sallam , said: "The
merit of knowledge is dearer to me than the merit of worship.
Religious wisdom is the best act in Islam." [Al-Bazzaar, Al-Haakim,
At-Tabaraani in Al-'Awsat and Al-Haakim on the authority of Sa'd, may
Allaah be pleased with him]
In these authentic texts, the Prophet, sallallaahu 'alayhi wa sallam ,
mentioned the term "religious wisdom" , thus, it is a prophetic term
related to the Sharee'ah , even though such terms are not necessarily
required to be explicitly mentioned by the Prophet, sallallaahu
'alayhi wa sallam . As long as there is no contradiction between these
terms and the texts of the Sharee'ah, there is noproblem in using
them.
There is plenty of evidence in the Quran and Sunnah of the Prophet,
sallallaahu 'alayhi wa sallam , supporting the meaning of religious
wisdom. For example, there is a comprehensive and great Hadeeth that
many scholarsconsider to be a pillar on which Islam stands. In a
Hadeeth on the authority of An-Nu'maan ibn Basheer, may Allaah be
pleased with him, he heard the Prophet, sallallaahu 'alayhi wa sallam
, say: "Both lawful and unlawful matters are evident, but betweenthem
are certain doubtful [suspicious] things which many people have no
knowledge of. Thus, whoever guards against these doubtful things keeps
his religion and his honor safe. On the other hand, whoever indulges
in these doubtful things [will eventually] indulge in unlawful
matters, just as a shepherd who grazes his cattle near the Hima
[private pasture] ofsomeone else and at any moment is liable to stray
into it."
This Hadeeth is well-known and memorized by people of all ages and is
mentioned in the books of Sunnah with many narrations. This Hadeeth
also establishes a rule for doubtful matters, where a person should be
religiously wise. Avoiding doubtful matters is only one aspect of
religious wisdom that has a much wider meaning.
Another Hadeeth in this regard is what An-Nawwaas ibn Sam'aan, may
Allaah be pleased with him, narrated that the Prophet, sallallaahu
'alayhi wa sallam , said: "Righteousness is good morals, and vice is
what rankles in your chest and you fear that it might be revealed to
people."' [Muslim] Also, there is a narrationwhen Waabisah ibn Ma'bad,
may Allaah be pleased with him, cameto the Prophet, sallallaahu
'alayhi wa sallam , who said: "Have you come to ask about
righteousness?" Waabisah said, "Yes." The Prophet, sallallaahu 'alayhi
wa sallam , said: "Consult your heart; righteousness is whatyour soul
and heart are assured of. Whereas, vice is what rankles in your heart
and chest, even if people tell you again and again that it is
permissible." [Ahmad and Ad-Daarimi] There is another Hadeeth , which
was narrated by Ahmad on the authority of Tha'labah, may Allaah be
pleased with him, that supports this Hadeeth .
This Hadeeth indicates how highlysensitive the righteous slaves of
Allaah The Almighty are; to the extent that their souls become
reassured and comforted by virtue, while at the same time they are
repulsed by misdeeds, even if the people tell them that they are
permissible acts. This Hadeeth definitely encourages us to refrain
from doubtful matters and to perform what the hearts are assured of.
It also describes the state of the righteous people and their hearts
that follow the truth by virtue of the light given to them by Allaah
The Almighty. Such hearts are comforted by virtue, guidance, piety and
righteousness. On the other hand, they feel repulsed and doubtful
about sins and all that cause them, even if people gave them different
opinions that permit them to commit these sins. Only the true slaves
of AllaahThe Almighty can make this distinction between virtue and
vice, and perhaps we can use thisas a way to test our hearts; whether
they are comforted by virtue, righteousness and piety orare averse to
disobedience and evil deeds. They would be righteous hearts – Allaah
Willing. Otherwise, their hearts would require refinement and
purification. Obviously, this does not concern the rejecters whose
hearts are totally covered, as their souls have become fettered by
their fancies and desires and their souls are only comforted by
disobedience of Allaah The Almighty and harming His righteous
believers.
There are many people whose judgments are no longer sound and who view
misdeeds to be good deeds and vice versa. Therefore, such distinction
between virtue and vice is only given to righteous people whose hearts
have totally turned to Allaah The Almighty. Such a heart loves no one
except for the sake of Allaah The Almighty, and hatesno one except for
the sake of Allaah The Almighty. It turns to Allaah Alone and faces
Him without deviation, just as the person turns towards the Qiblah
during his prayers and stands before Allaah The Almighty five times a
day. Thus, Allaah The Almighty is his sole direction. This person
loves no one except Allaah The Almighty, and turns towards Him Alone.
Such a soul has no will that contradicts the orders and Sharee'ah of
Allaah The Almighty. For that reason, such a heart has attained a high
degree and is comforted by virtueand repulsed by vice.
Accordingly,Allaah The Almighty confers on him this light and
criterion to make the distinction between right and wrong. Allaah The
Almighty Says (what means): } O you who have believed, if you
fearAllaah, He will grant you a criterion [to judge between right and
wrong] and will remove fromyou your misdeeds and forgive you. { [Quran
8:29]
and forgiveness and repent to Him. We seek refuge with Allaah The
Almighty from the evil of our souls and the consequences of our evil
deeds. No one can mislead a person whom Allaah The Almighty guides,
and no one can rightly guide a person whom Allaah The Almighty
misguides. I testify that there is no deity worthy of worship but
Allaah Alone, who has no partner; and I testify that Muhammad,
sallallaahu 'alayhi wa sallam , is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the
biographies of our righteous predecessors or listen to their
instructions frequently hear about it. Some people might read their
biographies and feel as if they arereading about a historical matter
that does not concern them. Also, when we read the biographies of the
righteous predecessors and narrations concerning their religious
wisdom, asceticism as well as inspiring narrations, we may judge them
as being weak or fabricated, or may even accuse their narrators of
overstating or extremism; likewise, we might even think they are
incorrect, despite the fact that some of these narrations are true and
correct. Rarely do we blame ourselves for failing to understand these
meanings; likewise, many hearts may not bepure enough to comprehend
thatthe state of the righteous predecessors was a result of theirfear
of Allaah The Almighty. Their state was also the result of their
following the guidance of the Prophet, sallallaahu 'alayhi wa sallam ,
and those who preceded them.
In truth, I hesitated before writing about this topic to the extent
that while I was reading and collecting its references I decided not
to talk about it at all.This decision was not because the topic is not
significant or important but because I felt that only the people known
for their religious wisdom should talk about it; just as only those
who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is
blameworthy, just like a personwho wears two stolen
garments,therefore, I will talk about religious wisdom, but with no
comparison to my own state. My role will only be to convey the sayings
and words of wisdom excerpted from the biographies of the righteous
predecessors of this Ummah (Muslim nation), and try to connect them
with our reality. We ask Allaah The Almighty to grant us righteousness
and piety as well as religious wisdom. If we cannotattain their lofty
status, let us at least try to imitate them, for the person who
imitates a particular group is one of them. Indeed, imitating noble
people brings about success.
Religious wisdom is a prophetic term found in the Sharee'ah .
AbuHurayrah, may Allaah be pleased with him, narrated that the
Prophet, sallallaahu 'alayhi wa sallam , instructed him, saying: "Be
religiously wise so that you would be the most devoted person in
worship; be content so that you would be the most grateful person;
love for people what you love for yourself so thatyou would be a
believer; act kindly towards your neighbors sothat you would be a
Muslim; and do not laugh too much, for this makes the heart wither."
[Al-Bayhaqi]
In a Hadeeth on the authority of Huthayfah, may Allaah be pleasedwith
him, that the Prophet, sallallaahu 'alayhi wa sallam , said: "The
merit of knowledge is dearer to me than the merit of worship.
Religious wisdom is the best act in Islam." [Al-Bazzaar, Al-Haakim,
At-Tabaraani in Al-'Awsat and Al-Haakim on the authority of Sa'd, may
Allaah be pleased with him]
In these authentic texts, the Prophet, sallallaahu 'alayhi wa sallam ,
mentioned the term "religious wisdom" , thus, it is a prophetic term
related to the Sharee'ah , even though such terms are not necessarily
required to be explicitly mentioned by the Prophet, sallallaahu
'alayhi wa sallam . As long as there is no contradiction between these
terms and the texts of the Sharee'ah, there is noproblem in using
them.
There is plenty of evidence in the Quran and Sunnah of the Prophet,
sallallaahu 'alayhi wa sallam , supporting the meaning of religious
wisdom. For example, there is a comprehensive and great Hadeeth that
many scholarsconsider to be a pillar on which Islam stands. In a
Hadeeth on the authority of An-Nu'maan ibn Basheer, may Allaah be
pleased with him, he heard the Prophet, sallallaahu 'alayhi wa sallam
, say: "Both lawful and unlawful matters are evident, but betweenthem
are certain doubtful [suspicious] things which many people have no
knowledge of. Thus, whoever guards against these doubtful things keeps
his religion and his honor safe. On the other hand, whoever indulges
in these doubtful things [will eventually] indulge in unlawful
matters, just as a shepherd who grazes his cattle near the Hima
[private pasture] ofsomeone else and at any moment is liable to stray
into it."
This Hadeeth is well-known and memorized by people of all ages and is
mentioned in the books of Sunnah with many narrations. This Hadeeth
also establishes a rule for doubtful matters, where a person should be
religiously wise. Avoiding doubtful matters is only one aspect of
religious wisdom that has a much wider meaning.
Another Hadeeth in this regard is what An-Nawwaas ibn Sam'aan, may
Allaah be pleased with him, narrated that the Prophet, sallallaahu
'alayhi wa sallam , said: "Righteousness is good morals, and vice is
what rankles in your chest and you fear that it might be revealed to
people."' [Muslim] Also, there is a narrationwhen Waabisah ibn Ma'bad,
may Allaah be pleased with him, cameto the Prophet, sallallaahu
'alayhi wa sallam , who said: "Have you come to ask about
righteousness?" Waabisah said, "Yes." The Prophet, sallallaahu 'alayhi
wa sallam , said: "Consult your heart; righteousness is whatyour soul
and heart are assured of. Whereas, vice is what rankles in your heart
and chest, even if people tell you again and again that it is
permissible." [Ahmad and Ad-Daarimi] There is another Hadeeth , which
was narrated by Ahmad on the authority of Tha'labah, may Allaah be
pleased with him, that supports this Hadeeth .
This Hadeeth indicates how highlysensitive the righteous slaves of
Allaah The Almighty are; to the extent that their souls become
reassured and comforted by virtue, while at the same time they are
repulsed by misdeeds, even if the people tell them that they are
permissible acts. This Hadeeth definitely encourages us to refrain
from doubtful matters and to perform what the hearts are assured of.
It also describes the state of the righteous people and their hearts
that follow the truth by virtue of the light given to them by Allaah
The Almighty. Such hearts are comforted by virtue, guidance, piety and
righteousness. On the other hand, they feel repulsed and doubtful
about sins and all that cause them, even if people gave them different
opinions that permit them to commit these sins. Only the true slaves
of AllaahThe Almighty can make this distinction between virtue and
vice, and perhaps we can use thisas a way to test our hearts; whether
they are comforted by virtue, righteousness and piety orare averse to
disobedience and evil deeds. They would be righteous hearts – Allaah
Willing. Otherwise, their hearts would require refinement and
purification. Obviously, this does not concern the rejecters whose
hearts are totally covered, as their souls have become fettered by
their fancies and desires and their souls are only comforted by
disobedience of Allaah The Almighty and harming His righteous
believers.
There are many people whose judgments are no longer sound and who view
misdeeds to be good deeds and vice versa. Therefore, such distinction
between virtue and vice is only given to righteous people whose hearts
have totally turned to Allaah The Almighty. Such a heart loves no one
except for the sake of Allaah The Almighty, and hatesno one except for
the sake of Allaah The Almighty. It turns to Allaah Alone and faces
Him without deviation, just as the person turns towards the Qiblah
during his prayers and stands before Allaah The Almighty five times a
day. Thus, Allaah The Almighty is his sole direction. This person
loves no one except Allaah The Almighty, and turns towards Him Alone.
Such a soul has no will that contradicts the orders and Sharee'ah of
Allaah The Almighty. For that reason, such a heart has attained a high
degree and is comforted by virtueand repulsed by vice.
Accordingly,Allaah The Almighty confers on him this light and
criterion to make the distinction between right and wrong. Allaah The
Almighty Says (what means): } O you who have believed, if you
fearAllaah, He will grant you a criterion [to judge between right and
wrong] and will remove fromyou your misdeeds and forgive you. { [Quran
8:29]
Islamic Article -
The fact that it is Allah Who created the Big Bang and the entire
universe and all of life does not (Allah is beyondthat) stem from any
lack of explanation or lack of finding an answer to what went before
it. In that case, that would require an explanation only to what was
before and that all life and the universe were random, yet there is no
such randomness on Earth (surely Allah is beyond that).
The whole universe and the living things in it point to one thing.
Examination of them reveals something very extraordinary. The
equilibrium in the universe, the order on Earth, life, a single cell
ina living thing or even a single atom all speak of the extraordinary
features they possess. They all speak of an intelligence. They say
that this intelligence is far superior to anything you can see or
know. They indicate a sublime Power that creates worlds within worlds
and indicates intelligence and splendor even inside theatom. And that
conclusion leads us to the existence of Almighty Allah.
…those who remember Allah, standing, sitting and lying on their sides,
and reflect on the creation of the heavens and the earth: "Our
Lord,You have not created this for nothing. Glory beto You! So
safeguard us from the punishment of the Fire." (Surah Al 'Imran, 191)
There is no need to go back to the beginnings of the universe to see
that. A single cell, a single hair or even a single atom, are
sufficient to see the existence and greatness of Allah and thus to
believe. Of course the creation of the universe through the Big Bang
is a major event, by means of which Allah reveals His might and
sublime power.
The idea that "this is not part of science" is a nonsensical one.
Scienceexists so we can investigate Allah's creations. It enables us
to see the greatness of the message they bear. Itenables us to better
comprehend the greatness and might of Allah.
universe and all of life does not (Allah is beyondthat) stem from any
lack of explanation or lack of finding an answer to what went before
it. In that case, that would require an explanation only to what was
before and that all life and the universe were random, yet there is no
such randomness on Earth (surely Allah is beyond that).
The whole universe and the living things in it point to one thing.
Examination of them reveals something very extraordinary. The
equilibrium in the universe, the order on Earth, life, a single cell
ina living thing or even a single atom all speak of the extraordinary
features they possess. They all speak of an intelligence. They say
that this intelligence is far superior to anything you can see or
know. They indicate a sublime Power that creates worlds within worlds
and indicates intelligence and splendor even inside theatom. And that
conclusion leads us to the existence of Almighty Allah.
…those who remember Allah, standing, sitting and lying on their sides,
and reflect on the creation of the heavens and the earth: "Our
Lord,You have not created this for nothing. Glory beto You! So
safeguard us from the punishment of the Fire." (Surah Al 'Imran, 191)
There is no need to go back to the beginnings of the universe to see
that. A single cell, a single hair or even a single atom, are
sufficient to see the existence and greatness of Allah and thus to
believe. Of course the creation of the universe through the Big Bang
is a major event, by means of which Allah reveals His might and
sublime power.
The idea that "this is not part of science" is a nonsensical one.
Scienceexists so we can investigate Allah's creations. It enables us
to see the greatness of the message they bear. Itenables us to better
comprehend the greatness and might of Allah.
Islamic Article -
A response to Yigit Bulut's claim that 'you cannot explain what was
before the big bang nor link that to the big bang'
before the big bang nor link that to the big bang'
The Cambrian period suffices for the refutal of the theory of evolution
Living organisms are divided into basic "kingdoms" such as plants,
animals, fungu. These are in return divided into phylum. While these
phylum are determined, it is considered that each one of them have
their own distinctive body plans. For instance arthropods are a
phylumof its own and all living beings included in this phylum
basically have similar body plans. The phylum known as Chordate , on
the other hand, consists of the living beings that have acentral
nervous system network. All animals such as fish, birds, reptiles,
mammals are included in the subphylaof Chordate , the vertebrates.
How did these living beings come into being?
Let's first dwell on how the theory of evolution explains it. As is
known the theory of evolution maintains that living beings came into
being from a single ancestor and then they differentiated by slight
changes. In this case living beings must have primarily come into
existence by very similar and simple forms and then they must have
evolved in time and diversified. That is, according to the theory of
evolution, living beings must be like treesthat come from a single
root and then branch. Indeed this assumption is insistently stressed
in Darwinist sources and the concept of "life tree"is frequently used.
This isthe claim of the theory of evolution. But is this the truth?
Certainly not. On the contrary, from the time animals first appeared
they have possessed verydifferent and complex structures. All animal
phylum so far known in our day appeared at the same time at a
geological period known as the Cambrian period. The Cambrian periodis
a geological period of 10 million years with an age of 530-520 million
years.In the fossil records dating back to Precambrian times there are
no tracesof any living beings other than single-celled organisms and a
few very simple multi-celled cells. Within a very short period like
the Cambrianperiod (10 million years is a very short period of time in
the geological sense) all animal phylum appeared all of a sudden!
The fossils found in the Cambrian rocks belong to various living
beings such as snails, trilobites, sponges, earthworms, jellyfish and
shells. In most of the living beingsthat exist in this layer living
beings have complex systems such as eyes, gills, blood circulation
that are no different from their counterparts in our time.These
structures are both very complex and very different. Philip Johnson,
one of the mosteffective critics of Darwinism, writes that the
Darwinist theory proposes that living organisms evolve in a kind of
"constantly expanding triangle of diversity." Accordingly living
organisms, starting from the first living organism or first animal
species, must have gradually diversified and have formed the higher
categories of the biological classification. However animal fossils
show us that this triangle, in fact, stands on upside-down position.
That is, phylum existed all together at the first moment but then they
gradually diminished.
As is also stated by PhilipJohnson, let alone the gradual formation of
phylum, all phylum cameinto existence all of a sudden and flawlessly,
which, as evolutionist Futuyma also accepted, means Creation.
As is seen, all scientific data in our day render the claims of the
theory of evolution invalid and display the fact of creation.
--
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animals, fungu. These are in return divided into phylum. While these
phylum are determined, it is considered that each one of them have
their own distinctive body plans. For instance arthropods are a
phylumof its own and all living beings included in this phylum
basically have similar body plans. The phylum known as Chordate , on
the other hand, consists of the living beings that have acentral
nervous system network. All animals such as fish, birds, reptiles,
mammals are included in the subphylaof Chordate , the vertebrates.
How did these living beings come into being?
Let's first dwell on how the theory of evolution explains it. As is
known the theory of evolution maintains that living beings came into
being from a single ancestor and then they differentiated by slight
changes. In this case living beings must have primarily come into
existence by very similar and simple forms and then they must have
evolved in time and diversified. That is, according to the theory of
evolution, living beings must be like treesthat come from a single
root and then branch. Indeed this assumption is insistently stressed
in Darwinist sources and the concept of "life tree"is frequently used.
This isthe claim of the theory of evolution. But is this the truth?
Certainly not. On the contrary, from the time animals first appeared
they have possessed verydifferent and complex structures. All animal
phylum so far known in our day appeared at the same time at a
geological period known as the Cambrian period. The Cambrian periodis
a geological period of 10 million years with an age of 530-520 million
years.In the fossil records dating back to Precambrian times there are
no tracesof any living beings other than single-celled organisms and a
few very simple multi-celled cells. Within a very short period like
the Cambrianperiod (10 million years is a very short period of time in
the geological sense) all animal phylum appeared all of a sudden!
The fossils found in the Cambrian rocks belong to various living
beings such as snails, trilobites, sponges, earthworms, jellyfish and
shells. In most of the living beingsthat exist in this layer living
beings have complex systems such as eyes, gills, blood circulation
that are no different from their counterparts in our time.These
structures are both very complex and very different. Philip Johnson,
one of the mosteffective critics of Darwinism, writes that the
Darwinist theory proposes that living organisms evolve in a kind of
"constantly expanding triangle of diversity." Accordingly living
organisms, starting from the first living organism or first animal
species, must have gradually diversified and have formed the higher
categories of the biological classification. However animal fossils
show us that this triangle, in fact, stands on upside-down position.
That is, phylum existed all together at the first moment but then they
gradually diminished.
As is also stated by PhilipJohnson, let alone the gradual formation of
phylum, all phylum cameinto existence all of a sudden and flawlessly,
which, as evolutionist Futuyma also accepted, means Creation.
As is seen, all scientific data in our day render the claims of the
theory of evolution invalid and display the fact of creation.
--
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General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Dought & clear - , The wisdom behind deeds being shown to Allah repeatedly, daily, weekly and annually.
In one of your fatwas, it says that the showing of deeds (toAllah) is
of three types: 1- daily 2- weekly and 3- annually (which is in
Sha'baan). But I am confused: if there is a daily showing throughout
the year, then there is no need forthe weekly showing which includes
the daily showing, and there is also no need for the annual showing
which includes both of them. Is this correct?.
Praise be to Allaah.
Firstly:
The taking up of deeds and showing them to Allah, may He be
exalted,daily, weekly and annually is indicated by the saheeh Sunnah
and the words of the scholars, as explained previously in the answerto
question 44021 .
As that is the case, it is not permissible for anyone to question why
Allah does something, orto think that anything narrated in a sound
text is contrary to wisdom, because that will result in confusion and
doubts.Rather what is required is to say as the believers before him
said: We hear and we obey. The one to whom ignorance and lack of
understanding and wisdom could be attributed is the human being and
his understanding and reason.
Moreover, you could addto this question and say: what need is there
for showing deeds to Allah in the first place, when Allah, may He be
exalted,is already aware of everything that people do? What need is
there for the angels to write down people's deeds, when Allah has
already decreed all that is to happen until the Day of Resurrection,
before He created the heavens andthe earth?
The questions that could be added in this context are many, to such an
extent that it would become too difficult for the individual to close
the door to whispers from the Shaytaan after he has opened it.
But as the question was about the wisdom behind showing deeds to
Allah, may He be exalted, every day, then every week, then every year,
according to what is proven in the Sunnah, the answer is that Allah
knows best about the wisdom behind that, and He has not explained it
to us, and His Messenger (blessings and peace of Allah be upon him)
has not explained it to us
It says in al-'Aqeedah at-Tahhaawiyyah wa Sharhuha (1/231):
With regard to the words "The foot of Islam cannot be steadfast except
on the basis of acceptance without questioning and of surrendering":
This is a metaphor; the physical foot cannot be steadfast except on
some surface. What is meant is that commitment to Islam cannot be
steadfast unless the individual accepts the texts of the Qur'an and
Sunnah and submits to them, without questioning them or opposing them
on the basis of his opinion, rational thinking and analogy.
Al-Bukhaari narrated that Imam Muhammad ibn Shihaab az-Zuhri (may
Allah have mercy on him) said: Allah sends the message and the
Messenger conveys it; our role is to accept and submit. This is a
comprehensive and beneficial statement. End quote.
Imam Abu'l-Muzaffar as-Sam'aani (may Allah have mercy on him) said:
It should be noted that the criterion that separates us from everyone
who differs from us is the fact that we make the foundationof our way
the Qur'an and Sunnah, and we derive what we derive from them (of
rulings and teachings); anythingelse we work out within that
framework. We do not think that we shouldhave authority over the
principles of sharee'ah and alter the rules of Islam so that they
become in harmony with our views, thoughtsand ideas. Rather we examine
ideas and if we find them to be in harmony with the fundamentals of
Islam asstated in the Qur'an and Sunnah, we accept them and praise
Allah for that.But if we find ourselves drifting away from the way of
the Sunnah and we find ourselves becoming confused and lost, then we
point the finger of suspicion at our own thinking and ideas; we blame
ourselves and admit our helplessness, and we rein in our reason so
that it will not lead us to doom and destruction, or cause us to drift
awayfrom the right path. We surrender to the Qur'an and Sunnah, and
let them lead us. We err on the side of caution and realise that the
words of our predecessors are true: Islam is a bridge that cannot be
crossed except by means of surrendering.
End quote from Qawaati'al-Adillah fi Usool al-Fiqh, 2/411
And Allah knows best.
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of three types: 1- daily 2- weekly and 3- annually (which is in
Sha'baan). But I am confused: if there is a daily showing throughout
the year, then there is no need forthe weekly showing which includes
the daily showing, and there is also no need for the annual showing
which includes both of them. Is this correct?.
Praise be to Allaah.
Firstly:
The taking up of deeds and showing them to Allah, may He be
exalted,daily, weekly and annually is indicated by the saheeh Sunnah
and the words of the scholars, as explained previously in the answerto
question 44021 .
As that is the case, it is not permissible for anyone to question why
Allah does something, orto think that anything narrated in a sound
text is contrary to wisdom, because that will result in confusion and
doubts.Rather what is required is to say as the believers before him
said: We hear and we obey. The one to whom ignorance and lack of
understanding and wisdom could be attributed is the human being and
his understanding and reason.
Moreover, you could addto this question and say: what need is there
for showing deeds to Allah in the first place, when Allah, may He be
exalted,is already aware of everything that people do? What need is
there for the angels to write down people's deeds, when Allah has
already decreed all that is to happen until the Day of Resurrection,
before He created the heavens andthe earth?
The questions that could be added in this context are many, to such an
extent that it would become too difficult for the individual to close
the door to whispers from the Shaytaan after he has opened it.
But as the question was about the wisdom behind showing deeds to
Allah, may He be exalted, every day, then every week, then every year,
according to what is proven in the Sunnah, the answer is that Allah
knows best about the wisdom behind that, and He has not explained it
to us, and His Messenger (blessings and peace of Allah be upon him)
has not explained it to us
It says in al-'Aqeedah at-Tahhaawiyyah wa Sharhuha (1/231):
With regard to the words "The foot of Islam cannot be steadfast except
on the basis of acceptance without questioning and of surrendering":
This is a metaphor; the physical foot cannot be steadfast except on
some surface. What is meant is that commitment to Islam cannot be
steadfast unless the individual accepts the texts of the Qur'an and
Sunnah and submits to them, without questioning them or opposing them
on the basis of his opinion, rational thinking and analogy.
Al-Bukhaari narrated that Imam Muhammad ibn Shihaab az-Zuhri (may
Allah have mercy on him) said: Allah sends the message and the
Messenger conveys it; our role is to accept and submit. This is a
comprehensive and beneficial statement. End quote.
Imam Abu'l-Muzaffar as-Sam'aani (may Allah have mercy on him) said:
It should be noted that the criterion that separates us from everyone
who differs from us is the fact that we make the foundationof our way
the Qur'an and Sunnah, and we derive what we derive from them (of
rulings and teachings); anythingelse we work out within that
framework. We do not think that we shouldhave authority over the
principles of sharee'ah and alter the rules of Islam so that they
become in harmony with our views, thoughtsand ideas. Rather we examine
ideas and if we find them to be in harmony with the fundamentals of
Islam asstated in the Qur'an and Sunnah, we accept them and praise
Allah for that.But if we find ourselves drifting away from the way of
the Sunnah and we find ourselves becoming confused and lost, then we
point the finger of suspicion at our own thinking and ideas; we blame
ourselves and admit our helplessness, and we rein in our reason so
that it will not lead us to doom and destruction, or cause us to drift
awayfrom the right path. We surrender to the Qur'an and Sunnah, and
let them lead us. We err on the side of caution and realise that the
words of our predecessors are true: Islam is a bridge that cannot be
crossed except by means of surrendering.
End quote from Qawaati'al-Adillah fi Usool al-Fiqh, 2/411
And Allah knows best.
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General Articles]
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Islamic Stories - , Sincerity of a Six Years Old
There was a little girl (sixyears old) who was fasting in Ramadhan,
even though it is not obligatory on people below the age of puberty.
She was in school, and at lunch time, when all the other children went
out to eat and have lunch, she sat in the classroom, because she was
fasting.Her (non-muslim) teacher thought that shewas too young to
fast, and so said that it was not necessary, and she could eat a
little. The girlstill didn't eat. Then the teacher said: "Your parents
are not here, it doesn't matter if you eata little". The girl
replied:"I am not fasting for my parents, I am fasting for Allah".
This simple statement had such a profound effect on the teacher, that
later she accepted Islam.
even though it is not obligatory on people below the age of puberty.
She was in school, and at lunch time, when all the other children went
out to eat and have lunch, she sat in the classroom, because she was
fasting.Her (non-muslim) teacher thought that shewas too young to
fast, and so said that it was not necessary, and she could eat a
little. The girlstill didn't eat. Then the teacher said: "Your parents
are not here, it doesn't matter if you eata little". The girl
replied:"I am not fasting for my parents, I am fasting for Allah".
This simple statement had such a profound effect on the teacher, that
later she accepted Islam.
Islamic Stories - A new Muslim and his mother
A new Muslim and his mother
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--
- *-Visit -http://aydnajimudeen.blogspot.com/- [ Usefull Islamic &
General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤