Fathwa, - Responsibilities regarding womenfolk

Question:
As salaam alaikum,
Shaykh, my question isregarding sisters. If one's sister is not
married and, due to her fussy nature, seems unlikely to marry in the
near future, does the responsibility of her welfare lie upon the
father's shoulders? Taking into consideration the fact that she is in
her mid 30's and her father is in his mid 60's. She works and
socializes as she wishes, but she is punctual regarding Salaah etc.
And I know for certain she only socialises with fellow Muslimahs. The
fact that she has refused allproposals given, does this make my father
sinful and will the sin in-turn fall upon me her younger brother (but
the eldest of two brothers). Also, I intend to study abroad, would the
responsibility of my sister fall upon my head if my father was to pass
away, taking into consideration the independent nature of women (my
sister most definitely included) in the West. For example I am almost
certain she would not travel abroad with me, and I probably wouldn't
be able to afford it (myself being married).
Shaykh, sorry for the awkward way I have written my question, it's
more a query needing advice than a formal question. Anyhow, thanks for
taking the time to consider and hopefullyprovide a solution to my
situation.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
1. Refusing marriage:
Your sister's refusal to get married is not a sin. Your father is also
not responsible if his daughter refuses to get married. You also do
not incur any sin if your sister keeps refusing marriage. That is her
prerogative.
2. According to a previous answer by Shaykh Muhammad ibn Adam
al-Kawthari, your father is generally required to support his grown
daughter, provided he is able and she is in need of support.However,
he may ask his daughter to assist in her maintenance, although he may
not ask her to work outside the home. Please visit Fiqh of
financially supporting one's parents and other relatives.
3. If your father passes away, you will be required to support
yoursister only if you are ableand she is poor and unmarried. Your
first priority is supporting your wife and children. After that, if
you are able, then you should provide for your sister if she is
unmarried. Once again, you may ask her to help out, but you cannot
demand that she work outside the home.
Last but not least, it's best to come to some sort of arrangement that
is beneficial to everyone.If your sister has no problem with working,
then it may be advisable for her to contribute to her upkeep,
especially if your father is getting along in years. In fact, if your
father is himself in need of support, then both you and your sister
must support him, regardless of her marital status.
I pray this helps.
And Allah knows best.

Fathwa, - My husband doesnt understand my feelings regards to living with hisfamily

Question:
I've been married for 11 months now and and me and my husband are
expectingour first child in April. In general I am very happy with my
husband and i love him very much, the only problem is living with his
family. he has loads of brothers and sisters some are married but they
are always around with their children and their husbands there isn't
much privacy. His mum is constantlymoaning about something or the
other and it is really getting me down and I feel like any day now I'm
goingto have a mental breakdown. the problem is my husband knows how i
feel about living with his family, but his refusing to to do anything
about it. I can't take this anymore. please help me with this problem
and what can i do to make my husband see how im feeling. Im notasking
him to disown his family or anything like that just that i need my own
space.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you well. Congratulationson your pregnancy!
A woman has the right toseparate lodging from her in-laws. At the very
least, your husband is obliged to provide you with a separate living
space, bedroom, bath, and kitchen.
Please communicate your concerns to your husband emphasizing:
1. the importance of fulfilling one's responsibilities towards one's spouse
2. the importance of privacy in building a strong and lasting marriage
3. the importance of having your own space (and some peace and quiet)
when the baby arrives
I pray that you can work out a solution that is to the benefit of all involved.

Fathwa, - Are men wiser than women according to Islam?

Question:
Assalam o alaikum
Alhamdulillah, I feel extremely strong in my faith and do not question
the Qur'an, Hadith, Sunnah or the orthodox scholars. But I am taking a
class called Women in Islam, which is taught in a subtly feminist
approach and I find myself knowing that the readings or issues I am
reading are beingmisinterpreted but I lack enough knowledge to wisely
argue my points out. Therefore, I am forwarding the questions here in
hopeof a logical answer that can be presented to a non-Muslim Western
classroom.
The following ahadith which I found while researching and whichare
also mentioned in my book:
The meaning of this verse is: I have made men overseers of women
because I havegranted the former superiority over the latter. This is
due to three reasons viz.
a. perfect understanding
b. perfection of deen and obedience in jihadand commanding the good
and forbidding the evil etc. This has been explained by Nabi
sallallahu alaihi wasallam in an authentic Hadith.
"I have not seen any one of deficient intellect and deen whois more
destructive to the intelligence of a cautious man than youwomen."
The women asked:"Why is that, O messenger of Allh?" Hereplied: "Do you
not spend a few nights without performing salh and without keeping
fast? This is the deficiency of her deen and the testimony of one of
you equals half the testimony of a single man - this is the deficiency
of her intellect. "... so that if one of the two womenerrs, the second
wouldremind her". (Al Baqarah, verse 281)
Questions that can be raised here are:
points (a) and (b) are not women's fault then. Then why did God make
them like that. For extremely atheistic or secular people this could
showa deficiency in God nauzubillah or it demonstrates that Godis
perhaps a masculinefigure or if not, then I mean I cannot reason with
why God would want to make women weaker like that. That shows an
inherent lackof equality then. And no matter how much one tries to
please oneself with the idea that oh how lucky you don't have to pray
for aweek or whatever...it still boils down to whycould not women be
made equally intelligent. And also orientalist scholars could say that
Prophet (saw) was chauvinistic. Why did he speak so patronizingly
(in"progressive" perspective) about women?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
Thank you for your question. It is certainly an important one.
I have not been able to find a satisfactory explanation for this
hadith. I pray that one ofour esteemed scholars will offer us a new
perspective on this hadith, especially since many non-Muslims like
tocite this hadith as evidence that Islam discriminates against women.
I would caution against interpreting this hadith at face value for the
simple reason that the Prophet, Allah bless him and give him peace,
was famous for his kind and equitable treatment of women. Therefore,
for him to make a blanket statement about women's supposed inferiority
requires someamount of interpretive flexibility on our part. For those
who would accuse us of being apologists for the hadith,I would respond
that every religious tradition has texts which appear to privilege men
over women. The challenge for believers in modern times is to discover
new interpretive possibilities for these texts.
What I find especially fascinating about this hadith is what emerges
when you read between the lines. Was the Prophet, Allah bless him and
give him peace, alluding to a certain group of women? Could this have
been a wake-up call for women who were slacking in their deen?
I don't believe that we can take one hadith and jump to the conclusion
that the Prophet, Allah bless him and give him peace, was saying that
women are created inferior.
In fact, when you examine the overall framework governing gender
issues in both theQur'an and Hadith, the core idea that emerges isthat
males and females share the same essence.
The Qur'an says,
"O mankind! Be careful of your duty to your LordWho created you from a
single soul and from it created its mate and from them twain hath
spread abroad a multitude of men and women. Be careful of your duty
toward Allah in Whom ye claim (your rights) of one another, and toward
the wombs (that bare you). Lo! Allah hath been a watcher over you."
(An-Nisa, 4:1)
And
"And their Lord hath accepted of them, and answered them: "Never will
I suffer to be lost the work of any of you, be he male or female: Ye
aremembers, one of another..." (Aal Imran, 3:195)
However, the Qur'an clearly indicates that men and women are distinct
and unique:
"...and the male is not as the female..." (Aal Imran, 3:36)
When I read hadiths that seem to imply some intrinsic distinction
between men and women, I marvel at the Prophet's profound
understanding of humannature. Scientific research is discovering more
and more that women and men are really not the same. There are
inherent biological and emotionaldifferences which shouldbe accounted
for. In the field of medicine, for example, experts are discovering
the need for gender-specific medicinethat addresses women's unique
health concerns. As one scientist said, women are not little men!
Back to the issue of hadith, it's important to weigh "problematic"
hadith against others which speak more favorably of women. In many
hadith, including the above, which is rigorously authenticated,the
Prophet, peace be upon him, expressed deep concern for the women of
his community.
For example, the Prophet, peace be upon him, was reported to have said,
"Fear Allah regarding women. Verily you have married them with the
trust of Allah, and made their bodies lawful with the word of Allah.
You have got (rights) over them, and they have got (rights) over you
in respect of their food andclothing according to your means."
Last but not least,

The Sacred months

Allaah Almighty Says)what means(:"Indeed, the number of months with
Allaah is twelve)lunar( months in the register of Allaah )from( the
day He created the heavens and the earth; ofthese, four are sacred.
That is the correct religion )i.e. way(, so do not wrong yourselves
during them. And fight against the disbelievers collectively as they
fight against you collectively. And know that Allaah is with the
righteous )who fear Him("]Quran 9: 36[
It is with the wisdom of Allaah that He favored some months over
others, like favoring the month of Ramadan over all other months,
becauseit is the month of mercy, the month of Quran, the month of
forgiveness andfreeing of people from the Fire. It is a month which
people glorified during the pre-Islamic period as well, and after
Islam it became even more glorified.
Moreover, the month of Muharram )which means forbidden in Arabic( was
called that because the Arabs used to forbid fighting during it.
Safar)which means zero in Arabic( was given this name because the
Arabs used to loot all the property of the enemy after defeating them
in battle )i.e. they left nothing behind(. Rabee' Al-Awwal )which
means graze in Arabic( because they used to graze their cattle during
this month. Jumaadaa )which means solid in Arabic( was giventhis name
because water used to freeze during thismonth. Rajab )which means
remove in Arabic( was given this name because the Arabs used to remove
the heads of their spears and refrain from fighting. Sha'baan)which is
anything positioned between two things in Arabic( was given this name
because it comes between Ramadan and Rajab. Ramadan )which means heat
in Arabic( was giventhis name because of the hot temperature and
excessive heat of the sun during this month. Shawwaal )which means
raise in Arabic( was giventhis name because she camels would raise
their tails when they became pregnant. Thul-Qi'dah)which means sitting
in Arabic( was given this name because it was the month during which
theywould sit and stop fighting. Thul-Hijjah)which refers to Hajj in
Arabic( was given this name because it was the month during which
theyperformed Hajj.
In the abovementioned verse, Allaah informs us that since He created
the Heavens and earth, and created days and nights, and made the sun
and the moon, each float in an orbit, as a result of which the
darkness of nights and the light of days occur. It was from that time
that Allaah had set the months to be twelve, and He, Almighty,
informed us that He, Almighty, designated four of them to be sacred.
We must respect the sanctity of these sacred months, by adhering to
the commandments of Allaah, and rejecting that which the people of the
pre-Islamic period were upon, like delaying the restrictions of these
months or changing theirsequence. It is for this reason that the
Prophetsaid in his farewell pilgrimage:"O People! Time has gone back
to how it was at the time Allaah created the Heavens and the Earth. A
year has twelve months, four of which are sacred, three consecutive,
Thul-Qi'dah, Thul-Hijjah, Muharram, and Rajab, which comes between
Jumaadaa and Sha'baan."]Al-Bukhaari[
The words )which mean("…when He created the Heavens and earth…"]Quran
9: 36[ are to clarify that the decree of Allaah took place very early
on, and that He set the months, named them and sequenced them when He
created the Heavens and the earth, then He revealed this upon His
Prophets withinthe divined Books.
The verse is informing us that the ruling of these months will
remain)names, sequence and sacredness(, and the changes made by the
disbelievers to the sequence would have no effect. Moreover, whatever
the disbelievers had changedcould not change what Allaah had decreed.
This verse also indicates that it is compulsory to base acts of
worship and Islamic rulings on these months, and not the onesthe
Christians use. Therefore, it is not fit for a Muslim to prefer using
these Roman or Christian months over these Arabic)named( months.
They are: Thul-Qi'dah, Thul-Hijjah, Muharram, and Rajab which is
between Jumaadaa Al-Aakhirah and Sah'baan. It was also called Rajab of
Mudhar, because the tribe of Mudhar used to adhere to its sacredness,
while another tribe by the name of Rabee'ah Ibn Nizaar used to change
sacredness of Rajab to Ramadan. In order to lift this confusion the
Prophetsaid: "Rajab, which comes between Jumaadaa and Sah'baan".
Allaah Says in the same verse )which means(:"…that is the right
religion" meaning, this Sharee'ah )Islamic law( and obedience therein,
isthe right and straight path. Then Allaah continues Saying that)which
means(: "Do not wrong )oppress( yourselves therein"]Quran 9: 36[ which
is referring to all months ofthe year but the sacred months hold a
special position which makes oppressing oneself greater, just as
Allaah Says )what means(:"no sexual relation )with spouse(, no
sinning, nor unjust dispute"]Quran 9: 36[ and this certainly does not
indicate that one can sin other than the time of Hajj but it is to
reflect the greatness ofsinning during its rituals.
Do not wrong )oppress( yourselves by fighting and committing sins,
because when Allaah honors something for one reason, it becomes that
much honored, but when He honors for two or more reasons, then
sacredness becomes more, and punishment for disobedience is multiplied
accordingly. For example, one who obeys Allaah during the sacred
months in the sacred area will receive more reward than obeying Allaah
during other months, and the one who obeys Allaah during months other
than the sacred months outside the sacred area will receive less
reward than he who obeys Allaahinside the sacred area. Allaah gave an
indicationto this in His Saying)which means(:"O wives of the Prophet,
whoever of you should commit a clear immorality – for herthe
punishment will be doubled two fold, and ever is that for Allaah,
easy."]Quran 33:30[

Bad relationships with Mothers in-law -II

We must feel for the mother in-law:Some mothers in-law have an
unintended and uncontrollable feeling of rejection and
resentmenttowards their daughters in-law. This could be caused by one
of the following three reasons:
First:The eldest son is a source of compassion and love which mothers
benefit from, especially at old age; therefore, they would not have
good feelings towards those whom they think would deprive them
fromsuch a source.
Second:The mother, who has spent her entire life raising and caring
for herchildren, finds it difficult to accept that the daughter
in-law, who has never shouldered such responsibilities, is able to
properly care for her son.
Third:The mother in-law could have different values, principles or
evenideologies from the daughter in-law.
When would the mother in-law be the wronged one?
Some mothers in-law suffer from grief and depression due to
differences and disputes with their daughters in-law. The daughter
in-law may treat her badly, neglect her, and even keep the
grandchildren away fromher; this is compounded when the mother in-law
is a widow and her children mean everything to her. Most mothers are
pleased by something as minor as a kind word being said to them; this
is because theyrequire special care, as their lives are empty due to
the loneliness they feel, which makes them think that they have no use
in life. Therefore, it isespecially important that their children are
merciful and understanding towards them; they should make them feel
important and involve them in certain matters and decisions, in order
to make them feel that their opinion is important, and that they are
valued and needed.
How can a wife win the pleasure of her mother in-law?
· By using kind wordswhen talking to them: Allaah Says )what
means(:"Have you not considered how Allaah presents an
example,]making[ a good word like a good tree, whose root is firmly
fixed and its branches ]high[ in the sky? It produces fruit all the
time, by permission of its Lord. And Allaah presents examples forthe
people that perhaps they will be reminded."]Quran 14: 24-25[
· By obeying her and dealing with her as if sheis her own
daughter:`Aa'ishahreported thattheProphetsallallaahu'alayhi wa sallam
said:"Whenever forbearance is added to anything, it adorns it; and
whenever it is withdrawn from something, it leaves it
defective.'']Muslim[
· By gifting her:AbuHurayrahreported that the Messenger of
Allaahsaid:"Exchange gifts; you would thereby remove hatred towards
one another; andnever belittle any gift you give your neighbour, even
if it is)something as minor as( the hoof of a sheep."]At-Tirmithi[
· By treating her kindly, just as she would to her own mother:
She should have tolerance towards her mother in-law, especially during
the first months of the marriage, until she wins her pleasure and
therefore becomes one of those who are belovedto her mother in-law -
and this would make the entire family love her as well.
The wife should fear Allaah, lest she becomes acause for her husband
to be undutiful to his parents.
How can a mother win the pleasure of her daughter in-law?
Many mothers in-law treat their daughters in-law just as they treat
their own daughters, andare very supportive towards them and their new
life; this is because the daughter in-law is not only the wife of her
son, but is also the futuremother of her grandchildren, who are
usually dearer to the grandparents than their own children. On the
other hand, there are many cases where the new wife is regarded as the
personal property of the mother in-law, but why? In many traditions,
the wife is dealt with as the property of her husband, and since the
son is the property of his parents, then it follows that the ownership
of thewife is in the hands Of her in-laws, and this is a very
dangerous predicament.
The mother plays a very sensitive role in the life of her children; a
single incorrect move on her part could cause her children's lives to
turn into intolerable misery. On the other hand, an affectionate touch
from the mother could render her son's household into heaven. The
following are some things a motherin-law could do to win the pleasure
of her daughter in-law:
· Express joy upon seeing her: some mothersin-law show so much
happiness at seeing their daughters in-law that it causes the latter
to forgetabout all their problems.
· Treat her as her owndaughter: If she deals with her with a
motherly touch, the mother in-law would win the heart of her daughter
in-law. If her son were to ever wrong his wife, she would advise him
and encourage him to rectify all the problems that have occurred, as
well as to be kind to her. If the son is married to more than one
woman, his mother should treat themall similarly and love them
equally, exactly as she would treat her own daughters. If any dispute
takes place between her own daughter and her daughter in-law, she
should side with her daughter in-law and say to her daughter: "You
aremy own daughter, but she is a stranger who hasno one to support
her." This behaviour is exhibited by an ideal mother in-law, one who
fears Allaah and seeks to make her son's house a happy one, and who
seeks to strengthen the relationship between herand the daughter
in-law.
The man's personality is what governs the type of relation his mother
will have with his wife:The solution to the chronic problems between a
mother and her daughterin-law depends on the son's personality and how
wisely he deals withmatters, as well as how strong a personality he
has. The husband should make his wife understand that her respecting
his mother is an expression of her respect for him, and that her
having a good relationship with his mother will also reflect on her
relationship with him. The husband should always remember that the
right of the parents takes precedence over the right of the wife; as
Allaah Says )what means(:"And your Lord has decreed that you not
worship except Him, and to parents, good treatment. Whether one or
both of them reach oldage ]while[ with you, say not to them ]so much
as[:'uff' ]i.e., an expression of disapproval or irritation[ and do
not repel them but speak to them a noble word. And lower to them the
wing of humility out of mercy and say: 'My Lord! Have mercy upon them
as they brought me up ]when I was[ small.' Your Lord is most knowing
of what is within yourselves. If you should be righteous ]in
intention[ – then indeed He is ever, to the often returning ]to Him[,
Forgiving."]Quran 17: 23-25[
AbuHurayrahreported that theProphetsallallaahu'alayhi wa sallam
said:"May he be disgraced! May he be disgraced! May he be disgraced! -
He whose parents, one or both of them, attain old age during his
lifetime,but he does not enterParadise)by being dutiful to
them(."]Muslim[

Bad relationships with Mothers in-law -I

We often hear of problems that occur between women and their mothers
in-law. Thecommon conception among the masses is that the mother
in-law is an evil person. Regardless ofwhat she may do, or howkind she
may be to her daughter in-law, her description remains as such
-especially in the view of the daughter in-law.
Many daughters in-law have forgotten the fact that their mother in-law
was a mother before she became a mother in-law, and that the days will
pass, and eventually, theywill also become mothersin-law, perhaps to
suffer in the same regard.
There are many factors that contribute to the bitter relationship that
some women have with their mothers in-law; some of which, on the part
of the daughter in-law, are:
Lack of respect:Respect for others is a fine quality to possess; it is
never that it is practiced between people except that love and harmony
will engulf them. Islaam has commanded the young to show respect
towards their elders, and thus, respecting one's mother in-law is a
must; this is due to the fact that not only is she an elder, but also
because she was the reason for the daughter in-law's husband being
present in this world, as it was her that delivered him.
The daughter in-law must realise that she will eventually become a
mother, and if it is of a son, then he will eventually marry, and
shewill therefore become a mother in-law who would long for respect
from her daughter in-law. `Amribn Shu`aybnarrated on the authority of
his father that the Messenger of Allaahsaid:"He is not one of us who
shows no mercy to)our( younger ones, and does not acknowledge the
honour due to our elders."]At-Tirmithi & Abu Daawood[
Expressing enmity:There is another type of daughterin-law who deals
with her mother in-law, from day one, as if she is her worst enemy.
This could be due to the incorrect manner in which the daughter in-law
was brought up, or to the repeated warnings that her own mother gave
herregarding her future mother in-law before shegot married. Based on
this, the wife would exertall efforts to make her husband hate his
mother and brothers and sisters; she may even invent events that never
took place, or exaggerate in relating ones that did; she may
frequently make false accusations about her husband's mother and
brothers and sisters until she succeeds in forcing him to leave his
mother's house and live with her, alone. Such a life is a poisoned
one, and one which contains many problems.Haarithahibn Wahbreported:
"I heard the Messenger of Allaahsaying:"Shall I not inform you about
the inmates of Hell? They are every violent, disrespectful and proud
person.""]Al-Bukhaari & Muslim[
The husband returns from work to see his evil wife crying, so he asks
her why, but she only continues crying, so that she will attain the
best effect. The husband insists on knowing why, so the wife finally
answers, in a very disrespectful tone: "It is either me or your
motherin this house!" The husband wants to know what the problem is:
"What happened?" he asks, but she begins crying again; the husband
asks again: "Please explain to me what happened." Finally, the wife
says: "Your mother badmouthed me, and then your sisters gathered
around me and insulted me." Due to the husband being enslaved to his
wife, he is enraged, and without even bothering to ascertain if his
wife's statement is true, he goesoff in a storm, and screams at his
mother and sisters; he forgets therank of his mother, and that Allaah
parallels respect of her to Islaamic monotheism when He Says )what
means(:"And your Lord has decreed that you not worship except Him, and
to parents, good treatment. Whether one or both of them reach old
age]while[ with you, say not to them ]so much as[: 'uff' ]i.e., an
expression of disapproval or irritation[ and do not repel them but
speak to them a noble word. And lower to them the wing of humility out
of mercy and say: 'My Lord! Have mercy upon them as they brought me up
]when I was[ small.'"]Quran 17: 23-24[ The Messenger of
Allaahsaid:"The pleasure of Allaah is in pleasing one's parents, and
His wrath is in displeasing them."
Severing ties:Some daughters in-law sever ties with their mothers
in-law and never visit, or even have anything to dowith them. Such
daughters in-law ruin their relationships with their mothers in-law.
Themother in-law is human, and would therefore wish that her daughter
in-law would treat her asa mother; she would not like being given the
cold shoulder; in some cases however, the daughter in-law is not evil,
but she may be unaware of someof the etiquettes of how to deal with
her mother in-law. The daughter in-law who severs ties with her mother
in-law causes her husband to abandon his mother and sever his ties
with her; thus, such a wife becomes the reason behind his
undutifulness towards his mother.
AbuHurayrahreported that the Messenger of Allaahsaid:"Allaah created
all )His( creation, and when He finished the task of His creation,
Ar-Rahm)i.e., ties with kinfolk( said: `)O Allaah(! At this place I
seek refugewith You from my ties being severed.' Allaah replied:
`Would you be content that I treat with kindness those who treat you
with kindness, and sever ties with those who sever your ties?' It
said: `I am satisfied.' So Allaah said: `Then this is
yours.`"]Al-Bukhaari & Muslim[ Imaam Al-Qurtubisaid: "This is to
inform us that Allaah has granted these ties a high rank: that of one
who took refuge in Him and was granted it; and one who is taken into
the protection of Allaah will certainly never be forsaken."
AbuHurayrahreported that theProphetsallallaahu'alayhi wa sallam
said:"May he be disgraced! May he be disgraced! May he be disgraced! -
He whose parents, one or both of them, attain old age during his
lifetime,but he does not enterParadise)by being dutiful to
them(."]Muslim[
On the other hand, the causes of the bad relationship can be on the
part of the mother in-law herself, such as:
Being harsh with the daughter in-law:Some mothers in-law are very
harsh towards their daughters in-law, and also encourage their sons to
treat their wives badly.AbuHurayrahreported: "I
heardAbuAl-Qaasim)i.e., the Prophet(say:"The miserable one is the only
one whose heart is deprived from mercy."]At-Tirmithi[
Being jealous of the daughter in-law:Why do some mothers in-law love
theirsons while despising their daughters in-law? Psychiatrists say
that this results from jealousy. It isnatural for women to be jealous,
but added to thisis the fact that the mother feels that this daughter
in-law has shared her son with her and taken him away from her
control; therefore, a competition arises. This is especially so if the
mother's only provider and supporter isthis son, because his role
could have been that of the father in taking care of the affairs of
the household and being his mother's protector, so the mother would
feel that she has lost such an important son to her daughter in-law.
Some mothers become jealous seeing their sons happy and enjoying life
with their wives; if the daughter in-law were to ever complain to her
about any problem that might occur with the son,she would never
support her; rather, she would side with her son, even if he was the
one at fault; moreover, she would humiliate his wife and may even beat
her. Sometimes, the wife could be doing all she can in order to please
themother in-law; she may speak kindly to her, give her gifts, and
treat her with respect, but, the mother in-law would always be
striving to create problems, as she feels that she would otherwise
lose her son.

Dought and clear, - Relationship of Sin and Attitude to Aqeedah.

Does falling into sin indicate that there is something wrong with
one's 'aqeedah (belief system)?
Praise be to Allaah.
Good attitudes - which are those that are obedience in and of
themselves or lead to obedience - are part of Islam, in fact they are
Islam. Allaah praised His Prophet Muhammad(peace and blessings of
Allaah be upon him) for being "on an exalted standard of character"
and Ibn 'Abbas interpretedkhuluq(translated here as "character") as
meaning Islam.
Allaah says (interpretation of the meaning):
"And verily, you (O Muhammad) are on an exalted (standard of) character"
[al-Qalam 68:4]
Ibn 'Abbaas (may Allaah be pleased with him) said: You are on an
exalted standard of religion, which is Islam. Narrated by
al-Tabaraaniin hisTafseer(12/179).
The correct view is that character cannot be separated from religion.
Al-Fayroozabaadi said in his book Basaa'ir Dhawi'l-Tamyeez (2/568): It
should be noted that religion is all character. Whoever excels over
you in character will excel over you in religious commitment. End
quote.
Undoubtedly 'aqeedah (belief) has a strong connection to one's conduct
and character, negative or positive. That is clear from a number of
things, including the following:
1 - The Muslim who believes that Allaah can hear him and see him and
knows his secrets, and that belief is very strong in him, will be
affected by this and will not do anything that a person whose belief
in these matters is weak might do.
Among the evidence for this is the following:
(a)The verse in which Allaah says (interpretation of the meaning):
"But if you do good and keep away from evil, verily, Allaah is Ever
Well-Acquainted with what you do"
[al-Nisa' 4:128]
(b)The verse in which Allaah says (interpretation of the meaning):
"O you who believe! Stand out firmly for justice, as witnesses to
Allaah, even though it beagainst yourselves, or your parents, or your
kin, be he rich or poor, Allaah is a Better Protector to both (than
you). So follow not the lusts (of your hearts), lestyou avoid justice;
and if you distort your witness or refuse to give it, verily, Allaah
is Ever Well-Acquainted with what you do"
[al-Nisa' 4:135]
(c)The verse in which Allaah says (interpretation of the meaning):
"Verily, Allaah commandsthat you should render back the trusts to
those, to whom they are due; and that when you judge between men,
youjudge with justice. Verily, how excellent is the teaching which He
(Allaah) gives you! Truly, Allaah is Ever All-Hearer, All-Seer"
[al-Nisa' 4:58]
2 - The Muslim who believes in the promises and warnings of Allaah
will be motivated by thatbelief to do that which isbeloved to Allaah,
and tokeep away from everything that is hated by Him.
It was narrated that Abu Hurayrah said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "The most perfect of the
believers in faith is the one who is best in attitude." Narrated by
al-Tirmidhi (1162) and he said: it is hasan saheeh. Also narrated by
Abu Dawood (4682).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is well known that the most beloved of His creation to Him are the
believers, and if the most perfect of them in faith are those who are
best in attitude, then themost beloved to him are those who are best
in attitude, andkhuluq(character, attitude) is religion as Allaah says
(interpretation of the meaning):"And verily, you (O Muhammad) are on
an exalted (standard of) character" [al-Qalam 68:4]. Ibn 'Abbaas said:
On a high standard of religion. It was also interpreted thus by
Sufyaan ibn 'Uyaynah, Ahmad ibn Hanbal and others, as we have
explained elsewhere.Al-Istiqaamah(p. 442).
Al-Mubaarakfoori (may Allaah have mercy on him) said: He said, "The
most perfect of the believers in faith is the one who is best in
attitude" because perfection of faith implies a good characterand good
treatment towards all people.
Tuhfat al-Ahwadhi(4/273).
3 - Strength of faith motivates one to do righteous deeds, and
prevents one from indulging in sin.
This is indicated by the following:
(a)It was narrated from Abu Hurayrah that the Prophet(peace and
blessings of Allaah be upon him) said: "No adulterer is a believer at
the time when he is committing adultery; no thief is a believer at the
time when he is stealing;no drinker of wine is a believer at the time
when he is drinking it." Narrated by al-Bukhaari (2334) and Muslim
(57).
(b)It was narrated from Abu Shurayh that the Prophet(peace and
blessings of Allaah be upon him) said: "By Allaah he does not believe,
by Allaah he does not believe, by Allaah he does not believe." It was
said: Who, O Messenger of Allaah? He said: "The onefrom whose harm his
neighbour is not safe." Narrated by al-Bukhaari (5670).
(c)It was narrated from 'Abd-Allaah ibn 'Umar that the Messenger of
Allaah(peace and blessings of Allaah be upon him) passed by an Ansaari
man who was exhorting his brother to be modest. The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "Let him be,
for modesty is part of faith."Narrated by al-Bukhaari (24) and Muslim
(36).
Maalik ibn Dinar (may Allaah have mercy on him) said: Faith starts in
the heart weak and feeble like a plant. If its owner takes care of it
and nourishes it with beneficial knowledge and righteous deeds, and
keeps away from it weeds and things that will make it weak, then soon
it will grow and increase and will develop roots and branches, and
will bear fruit and provide shade endlessly, until it becomes like a
mountain. But if its owner neglects it and does not take care of it, a
goat will come and eatit, or a child will come and take it, and the
weeds will grow and overshadow it and destroy it. The same applies to
faith.
Khaythamah ibn 'Abd al-Rahmaan said: Faith grows strong in fertile
soil and grows weak in arid soil. Its fertile soil is righteous deeds
and its arid soil is sin and disobedience. Quoted byIbn Taymiyah
inal-Eemaan, p. 213.
4 - By the will and decree of Allaah, faith prevents many bad
attitudes and sins against which Islam issues stern warnings, such as
getting angry, rending one's garment, tearing out one's hair and
wailing. Faith also calls a person to acquire the best of attitudes,
such as patience, acceptance and seeking reward. It was narrated that
Suhayb al-Roomi (may Allaah be pleased with him) said: The Messenger
of Allaah(peace and blessings of Allaah be upon him) said: "How
wonderful is the situation of the believer, for all his affairs are
good. If something good happens to him, he givesthanks for it and that
is good for him; if something bad happens to him, he bears it with
patience, and that is good for him. This does not apply to anyone but
the believer." Narrated by Muslim (2999).
InSunan Abi Dawood(4700) it says: 'Ubaadah ibn al-Saamit said to his
son: You will never taste the reality of faith until you understand
that whatever befalls you would never have missed you, and whatever
misses you would never have befallen you. I heard the Messenger of
Allaah(peace and blessings of Allaah be upon him) say: "The first
thing that Allaah created was the Pen, and he said to it: 'Write.'
It said: 'O Lord, what should I write?'
He said: 'Write the decrees of all things until the Hour begins.'"
O my son, I heard the Messenger of Allaah(peace and blessings of
Allaah be upon him) say: "Whoever dies believing in something other
than this does not belong to me." Classed as saheeh (authentic) by
al-Albaani.
5 - Islam urges us to do agreat deal of good deeds, confirming their
connection to belief in Allaah and the Last Day, and it forbids sins
and deeds that incur punishment by reminding us of belief inAllaah and
the Last Day.
This is indicated by the following:
(a)It was narrated that Abu Hurayrah said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "Whoever
believes in Allaah and the Last Day, let him honour his neighbour;
whoever believes in Allaah and the Last Day, let him honour his guest;
whoever believes in Allaah and the Last Day, let him speak good or
else remain silent." Narrated by al-Bukhaari (5672) and Muslim (47).
(b)It was narrated from 'Abd-Allah ibn 'Umar thatthe Prophet(peace and
blessings of Allaah be upon him) said: "It is notpermissible for a
womanwho believes in Allaah and the Last Day to travel for a distance
of three nights, unless she has a mahram (close male relative whom she
can never marry) with her." Narrated by al-Bukhaari (1036)and Muslim
(1338).
(c)It was narrated that Umm Habeebah said: I heard the Messenger of
Allaah(peace and blessings of Allaah be upon him) say: "It is not
permissible for a womenwho believes in Allaah and the Last Day to
mourn for more than three days for anyone who dies, except for a
husband, four months and ten days." Narrated by al-Bukhaari (1221) and
Muslim (1486).
6 -The Prophet(peace and blessings of Allaah be upon him) explained in
his Sunnah (propheticteachings) that false belief, such as
hypocrisy,leads to bad attitudes and bad deeds.
It was narrated from AbuHurayrah that the Prophet(peace and blessings
of Allaah be upon him) said: "The signs of the hypocrite are three:
when he speaks he lies, when he makes a promise he breaks it, and when
he isentrusted with something he betrays that trust." Narrated by
al-Bukhaari (33) and Muslim (59).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:Those
who go against the people of hadeeth (ahl al-sunnah-followers of the
Prophet) are those who are likely to have bad deeds, either because of
corrupt beliefs and hypocrisy, or because of a sickness in the heart
and weakness of faith. Among them arethose who neglect obligatory
duties, transgress the limits, take rights and duties lightly and are
hard hearted, as is clear to everyone. Most of their Shaykhs are
accused of major sins even if there are among them some who are known
for asceticism and worship. The asceticism and worship of some of the
common folk of Ahl al-Sunnah are better than what they do.
It is well known that knowledge is the basis of action, and sound
roots produce sound branches. A man does not do evil actions except
for two reasons, either need or ignorance. The one who is aware of the
abhorrence of a thing that he has no need of will not do it, unless
his whims and desires have overpowered his reason and led him to
commit sin, which is another matter altogether.Majmoo'
al-Fataawa(4/53).
We ask Allaah to set all our affairs straight and to guide us to the
best ofwords, deeds and attitudes.
And Allaah knows best.

Dought and clear, - She is confused about the answer to a questionconcerning women talking to men.

regarding gender relations, you said: [[[" Conversation – whether
verbally or in writing – between men and women is permissible inand of
itself, but it may be a way of falling into the traps of the Shaytaan.
Whoever knows that he is somewhat weak, and is afraid that he may fall
into the traps of the Shaytaan, has to refrain from such
conversations, in order to save himself. Whoever is sure that he will
be able to remain steadfast, then we thinkthat it is permissible in
his case, but there are certain conditions: "]]] And Alhamdulillah, I
understand up until this part, but I became a little confused at the
next part: [[[" 1. The conversation should notbe allowed to wander too
far from the topic being discussed; or it should be for the purposes
of calling others to Islam. "]]] So my question regarding this is: In
Sharee'ah, what can be considered a permissable topic to discuss in
the first place?For example, we know that Islaam is a permissable
topic, but what other things can we discuss, if anything?.
Praise be to Allaah.
This has been discussed in the answer to question no. 1497where it says:
Speaking with a woman to whom one is not related (i.e., not mahram)
should only be for a specific need, such as asking a question, buying
or selling, asking about the head of the household, and so on. Such
conversations should be brief, with nothing doubtful in either what is
said or how it is said.
The idea of limiting speech with women to the five instances mentioned
in the question – which are: to ask how her family is, for medical
purposes, forfinancial purposes (e.g. in a shop), to find out about
her personality for marriage suitability and to give her dawah
(Islamic knowledge) – needs to be approached with caution, because
they could be taken as examples instead of limits. One must also
adhere to the conditionsset out by the Sharee'ah even in instances
where such conversations are necessary, such as in da'wah, giving
fatwas, buying or selling, etc. And Allaah knows best.
In the answer to question no. 1121it says:
Women are not prevented from talking to non-mahram men when it is
necessary to do so, such as dealing directly with them whenbuying
things or conducting any other financial transaction, because in such
cases it is necessary for both parties to speak. A woman may also ask
a scholar about some legalIslamic matter, or a man may ask a woman
such questions, as is proven in various texts of the Qur'aan and
Sunnah. Within the guidelines described above, there isnothing wrong
with a woman speaking to a non-mahram man. It is also permissible for
men to greet women with salaam and vice versa, according to the most
correct opinion, but this greeting must be free of anything that may
provoke desire in the person in whose heart isa disease, so as to be
safe from fitnah and payattention to the regulations outlined above.
If there is fear of fitnah being provoked by this greeting, then the
woman should refrain from either initiating or returning the greeting,
because warding off fitnah by neglecting the greeting is warding off
mischief, and warding off mischief takes precedence over doing
something useful. (See al-Mufassal fi Ahkaam al-Mar'ah by 'Abd
al-Kareem Zaydaan, vol. 3/276). And Allaah knows best.
Thus it is known that we do not mean general talk for no need, or a
great deal of private talk. Rather it should be just as much as is
needed in order to reply.
Going into detail in permissible talk or in shar'i matters when there
is no need for that leads to removal of barriers between the two
parties, which may lead to negative consequences.
And Allaah knows best.

Dought and clear, - Ruling on upholding ties with one’s mother and siblings through breastfeeding.

I have a mother and siblings through breastfeeding (radaa'ah). Do I
have to uphold ties with them and visit them as I visit my mother and
siblings through blood ties? I used to visit them, then it was said to
me that I do not have to do that, and I am confused about that.
Praise be to Allaah.
The shar'i rulings concerning relationshipsthrough breastfeeding are
not the same as the rulings concerning relationships through blood
ties. Breastfeeding(radaa'ah) does not mean that one is obligedto
spend on those relatives, or that one is entitled to inherit from
them, or that one may be a guardian for the purpose of marriage –
unlike the case with ties of blood.
What they have in common is that people related in either way
areforbidden to marry, and may look at one anotherand be alone with
one another, and are regarded as mahrams for the purpose of travel.
This is the wisdom of sharee'ah, because Islamcannot give a mother who
breastfed a child five times the same rights as the mother who carried
him, gave birth to him, breastfed him and brought him up, and is the
reason for the child's existence. Canthe love, compassion and devotion
in the heart of the blood mother be likened to that in the heart of
the mother through breastfeeding?
There are verses of the Qur'aan which refer to that. Allaah says
(interpretation of the meaning):
"And We have enjoined on man (to be dutiful and good) to his parents.
His mother borehim in weakness and hardship upon weaknessand hardship,
and his weaning is in two years"
[Luqmaan 31:14]
And Allaah says, after commanding the child totreat his parents well
and forbidding him to do the slightest act of disobedience towards
them (interpretation of the meaning):
"and say: 'My Lord! Bestow on them Your Mercy as they did bring me up
when I was young'"
[al-Isra' 17:24]
Hence some of the scholars said that a son through breastfeeding has
to respect and honour his mother and his parents through
breastfeeding, but he does not have to honourthem and uphold ties with
them in the same way as a son is obliged to honour his parents and
relatives by blood.
There are several da'eef (weak) ahaadeeth on this topic, which we will
mention here so that people may be aware of them.
1 – It was narrated that al-Tufayl (may Allaah be pleased with him)
said: I saw the Prophet(peace and blessings of Allaah be upon him)
sharing out some meat in al-Ji'raanah, when a woman came up to the
Prophet(peace and blessings of Allaah be upon him) and he spread out
her cloak for her, and she sat down on it. I said, "Who is she?" They
said, "This is his mother who breastfed him."
Narrated by Abu Dawood, 5144; classed asda'eef by al-Albaani inDa'eef
Abi Dawood, 1102.
Ibn Hibbaan (10/44) included this hadeeth in a chapter which he
called, "Ways in which it is recommended for a person to honour the
one who breastfed him when he was small."
2 – It was narrated from 'Umar ibn al-Saa'ib that he heard that the
Messenger of Allaah(peace and blessings of Allaah be upon him)
wassitting when his father through breastfeeding came to him; he
spread part of his cloak for him and he sat on it. Then hismother
through breastfeeding came to him and he spread part of his cloak on
the other side and she sat on it. Then his brother through
breastfeeding came and the Messengerof Allaah(peace and blessings of
Allaah be upon him) stood up for him and made him sit in front of him.
Narrated by Abu Dawood, 5145; classed asda'eef by al-Albaani
inal-Silsilah al-Da'eefah, 1120.
3 – It was narrated from Hajjaaj ibn Hajjaaj al-Aslami that his father
asked the Prophet(peace and blessings of Allaah be upon him): "O
Messenger of Allaah, how can I repay the favour of breastfeeding?" He
said: "(By giving) a male or female slave."
Narrated by al-Tirmidhi, 1153; al-Nasaa'i, 3329; Abu Dawood, 2064.
Classed as da'eef by al-Albaani inDa'eef Abi Dawood, 445.
Al-Suyooti said inSharh al-Nasaa'i, 6/108.
What is meant by repaying the favour of breastfeeding is the duties
that are owed as a result of having been breastfed. It is as if he is
asking, How can I waive the duties I owe as a result of having been
breastfed so that I will have paid them off in full? They used to
regardit as something good to give a gift to the wet nurse once the
child hadbeen weaned, other the wages that had be agreed upon. End
quote.
4 – The biographers said that when the captive woman of Hawaazin
hadbeen gathered together,their spokesman Zuhayr ibn Sard came and
said: "O Messenger of Allaah, inside the enclosure are your mothers,
your maternal aunts and yournursemaids. Do us a favour (and free us),
may Allaah bless you."
These ahaadeeth speak of honouring and respecting, which are Islamic
manners that are encouraged with regardto all Muslims. This is the
reason why the Prophet(peace and blessings of Allaah be upon him) set
them all free.
Al-Bidaayah wa'l-Nihaayah, 4/419
And Allaah knows best.

Islamic Culture in Muslim Society: Morality and Ethics in Islam(Moral Stories)

A culture is a set of habits, rules and regulations, which a group of
people follows as part of their lives.
Islamic culture is how we should behave. It is the way Muslims are
taught to live and is based on the two sources of Noble Qur'an and
Hadith. A Muslim should understand and practice this knowledge, since
when these two sources are combined; we have the way and means to lead
a life, which will lead to perfection and contentment.
There are countless examples of what we should do and how we should
act, but the essence of all these actions is having good Akhlaq.
To have good Akhlaq (Morality, Moral Values), you have to follow a
verysimple rule. Prophet Isa (as), Prophet Muhammad (saw) and Imam Ali
(as) have all emphasized one message and that is:Treatothers the way
you would like them to treat you.
This just means to have consideration, whether itis family, other
relatives, or friends.
Whenever you meet others you are carrying the flag of Islam. This
means people will look atyou and say, "This is how Muslims behave".
Whenever you do an action, ask yourself,"Would Prophet Muhammad (saw)
and Imam Ali (as)do that?" Then think about your answer before you
perform the action.
Prophet Muhammad (saw)was once asked why he came to the world, what
was his purpose? He replied, "I have been sent to complete the
nobility of your character."
This means that the main purpose of Prophet Muhammad (saw) was to
improve and perfect the Islamic Culture, the noble character of a
person andthus the community.
It is very important that we should have a good Islamic Culture at
home, since this is where the foundation is set for growing children.
We should make sure that we all recite Salaat on time. If possible we
should pray Salaat-e-Jamaat (CongregationalPrayer) at home, with
thefather leading and the children following. The mother should teach
the girls the importance of wearing Hijaband the parents should
explain about music and dance, and all the other habits, which Islam
discourages.
Some parents tell their children not to fast during examinations. This
makes the children feel that fasting can be missed for such reasons
and reduces its importance. How can youblame the children, whenit is
the parents who encourage them? The point that people do not realize
is that if you obey Allah (SWT), He will help you. Allah (SWT) has
said that for every 1 step you take towards Him, He willtake 10 steps
towards you. So make a Niyyat (intension) and fast. Do not look at
fasting as if it is going to harm you, butthink that it will help your
concentration, it will help you to study, and you soon see how well
you can actually do.
We must make Islamic Culture part of our day-to-day lives, not just
something we put on for the mosque, or for Madressa. Only then will we
benefit both in this life, and the next.
Once Imam Ali (as) was asked, who is a believer? He answered as to
what the characteristics of a believer should include,
1.The believer is one withwhom peoples' life, wealth and dignity are safe.
2.When powerful, he forgives easily. He is generous in appropriate ways.
3.His behavior is gentle. His actions and walk reflect modesty.
4.People enjoy his affection and calmness. He is ready to bear painin
order to comfort others.
5.In friendship he is sincere. He honors his promises.
6.He helps the oppressed and is concerned aboutthe deprived. He does
not abandon those in distress; he tries to relieve their burdens.
7.He respects the rights of those who are absent. He accepts the
apologies of those at fault.
8.He assists those who have assisted him.
9.He does not divulge (tell) peoples' secrets. He does not inquire
into secret affairs, which do not concern him.
10.He sets a good example for those who succeed him.
11.His good deeds are not performed for the sake of being boastful.
12.He does not fall into the same difficulty twice.

Morality and Ethics in Islam: Islamic Culture in Muslim Society(Moral Stories)

The word "morality" comes from the Latin word moralitas
meaning"manner, noble character and proper behavior". Morality
generally refers to a code of conduct, thatan individual, group or
society hold as authoritative, in distinguishing right fromwrong.
Immorality is the active opposition to morality, while amorality is
not admitting of moral distinctions or judgments; neither moralnor
immoral or lacking moral sensibility; not caring about right and
wrong.
Ethics, also known as moral philosophy, is a branch of philosophy that
addresses questions about morality that is, concepts such as good and
evil, right and wrong, virtue and vice, justice, etc. Ethics in
Islamor True Islamic code of ethics provides basic concepts which
gives humanity a strong platform on which they can lay their lives
according to the teaching of Noble Qur'an and Prophet's Sunnah.
Islam as a comprehensiveway of life encompasses a complete moral
system that is an important aspect of its world-view. We live in an
age where good and evil are often looked at as relative concepts.
Islam however, holds that moral positions are not relative and
instead, defines a universal standard by which actions may be deemed
moral or immoral.
A major goal of Islam is toprovide mankind with a practical and
realistic system of life based on good by which he can conduct his
life. It calls upon mankind not only to practice virtue but to
establish it and to eradicate all that is harmful. It seeks the
supremacy of one's conscience in all matters, so that what is harmful
cannot gain the upper hand in either an individual or a society. Those
who respond to this call are known as Muslims, which literally means
those who have submitted to God (Allah). The sole object of the
resulting community of Muslims ( Muslim Ummah) is the undertaking of
an organized effort to establish what is good and to fight and
eradicate what is evil andharmful.
Morality is one of the fundamental sources of anation's strength, just
as immorality is one of the main causes of a nation's decline. Hence,
Morality isone of the cornerstones of Islam. Morality in Islamhas
established some universal fundamental rights for humanity as a whole,
which are to be observed in all circumstances. Islam's moral system is
striking in that it not only definesmorality, but also guides the
human race in how to achieve it, at both an individual as well as a
collective level. Thus, everything that leads to the welfare of the
individual and the society is morally good inIslam, and whatever is
harmful is morally bad.
Given its importance in a healthy society, Islam supports morality and
matters that lead to it and stands in the way of corruption and
matters that lead to it. The Islamicmoral principles therefore, appeal
naturally to the human intellect, while elevating the pursuit of
morality to the level of worship. This is because Islam holds every
action that is done with the goal of attaining of God's pleasure to be
worship. The Guardian and Judge of all deeds is God Himself.
The concept of morality in Islam centers around certain basic beliefs
and principles. Among these are the following: (1) Godis the Creator
and Sustainer of the Universe and Source of all goodness, truth and
beauty. (2) Man is a responsible, dignified and honorable agent of his
Creator. (3) God has put everything in the heavens and the earth in
the service of mankind. (4) By His Mercy and Wisdom, God does not
expect the impossible from man or hold him accountable for
anythingbeyond his power. Nor does God forbid man to enjoy the good
things of life. (5) Moderation, practicality and balance are the
guarantees of high integrity and sound morality. (6) All things
arepermissible in principle except what is singled out as obligatory,
which must be observed, and what is singled out as forbidden, which
must be avoided. (7) Man's ultimate responsibility is to God and his
highest goal is the pleasure of hisCreator.
From an Islamic perspective, the purpose of human life is to worship
God, by leading this worldly life in harmony with the Divine Will, and
thereby achievepeace in this world, and everlasting success in the
life of the hereafter. Muslims look to Noble Qur'an and the
Traditionsof Holy Prophet Muhammad (saw) as their moral guides.
Muslims believe that true happiness occurs when you are God-conscious
and submissive to God's will. Freedom is freedom from human desires
and man-made ideals. Through prayer and fasting, self-discipline and
self-control become a focus of many Muslims. This also is a foundation
for human dignity.
Almighty Allah (SWT) sums up righteousness in verse 177 of Surat Al
Baqarah as follows:
"It is not righteousness that you turn your faces towards the East and
the West, but righteousness is this that one should believe in Allah
and the last day and the angels and the Book and the prophets, and
give away wealth out of love for Him to the near of kin and the
orphans and the needy and the wayfarer and the beggars and for (the
emancipation of) thecaptives, and keep up prayer and pay the
poor-rate; and the performers of their promise when they makea
promise, and the patient in distress and affliction and in time of
conflicts - these are they who are true (to themselves) and these are
they who guard (against evil)." (Noble Qur'an, 2:177)
This verse teaches us thatrighteousness and piety is based before all
else ona true and sincere faith. The key to virtue and good conduct is
a strong relation with God, who sees all, at all times and everywhere.
He knows the secrets of the hearts and the intentions behind all
actions. Therefore, Islam enjoins moral behavior in all circumstances;
God is aware of each one when no one else is. It may be possible to
deceive the world, but it's not possible to deceive the Creator. The
love and continuous awareness of God and the Day of Judgment enables
man tobe moral in conduct and sincere in intentions, with devotion and
dedication:
"Indeed, the most honorable among you in the sight of God is the most
pious." (Noble Qur'an, 49:13)
The guiding principle for the behavior of a Muslim is what Noble
Qur'an refers to as virtuous deeds. This term covers all deeds, not
just the outward acts of worship.
Some of the most primary character traits expected of a Muslim are
piety, humility and a profound sense of accountability to God. A
Muslim is expected to be humble before God and with other people.
Islam also enjoins upon every Muslim to exercise control of their
passions and desires. Gratitude in prosperity, patience in adversity,
and the courage to uphold the truth, even when inconvenient to
oneself, are just some of the qualities that every Muslim is
encouraged to cultivate.
Islam warns against vanity and excessive attachment to the ephemeral
pleasures of this world. While it is easy to allow the material world
to fill our hearts, Islam calls upon human beings to keep God in their
hearts and touse the material world in moderation and in accordance
with God's guidance. The Glorious Qur'an says:
"The Day whereon neither wealth nor sons will avail, but only he (will
prosper) that brings to Allah a sound heart." ( Noble Qur'an:
26:88-89)
Charityis one of the most commendable acts in Islam. In fact, Zakah,
the annual charity that is obligatory on every Muslim who has accrued
wealth above a certain level.
Morality in Islam addresses every aspect ofa Muslim's life, starting
with as simple as a smile that counts as charity all the way up to
defending the oppressed, from simple greetings to international
relations. It is universal in its scope and in its applicability.
Backbitingis a terrible vice in Noble Qur'an. Killing innocent is
strictly prohibited in Noble Qur'an. Women are equalto men in humanity
but they have different responsibilities.
A Muslim is expected to not only be virtuous, but to also enjoin
virtue. He/She must not only refrain from evil and vice, but must also
actively engage in askingpeople to eschew them. In other words, they
mustnot only be morally healthy, but must also contribute to the moral
health of society as a whole.
Some people who say they are acting in the name of religion may
misunderstand their religion or practice it wrongly. For this reason,
it is a mistake to form any idea of that religion from the activities
of these people. The best way to understand Islam is through its
authentic source.
The authentic source of Islam is Noble Qur'an and Prophet's Sunnah;
and the model of morality in Noble Qur'an is completely different
fromthe image of it formed in the minds of some westerners. Noble
Qur'an is based on the concepts of morality, love, compassion, mercy,
modesty, self-sacrifice, tolerance and peace and a Muslim who truly
lives according to these moral precepts is highly refined, thoughtful,
tolerant, trustworthy andaccommodating. To thosearound him he gives
love, respect, peace of mind and a sense of the joy of life.
All this shows that the moral teaching offered to humanity by Islam is
one that will bring peace,prosperity, happiness and justice to the
world. The barbarism that is happening in the world today under the
name of"Islamic Terrorism" is completely removed fromthe moral
teachings of Noble Qur'an; it is the work of ignorant, criminals who
have nothing to do with religion.
On this Moral Stories website, we have listed a large collection of
moral stories covering differentaspects of Morality and Ethics in
Islam or Islamic Morals and Practices. These moral stories coverthe
broad spectrum of a Muslim's personal moral conduct as well as their
social responsibilities.