Sex in Islam, - Homosexuality: Refutation of Arguments in its Favor

Homosexuality and lesbianism have been dubbed "alternative
life-styles," "personal preference," "a natural variation," etc. in
the West today. Where homosexuality was considered an illness by the
Association of Psychiatrists, it is now removed from the list and
replaced by homophobia (the dislike of homosexuals and homosexuality).
Consequently, Islam and Muslims are considered intolerant and biased
due to their continued opposition. Arguments in favor of tolerance to
homosexuals are based on the assumption that homosexual behavior is
biologically based and not merely learned from society.
1.Early opposition to homosexuality was based on the argument that
such behavior was unnatural. Sodomy cannot produce children which is
one of the main natural consequences of sexual relations. "Mother
Nature" did not make us that way, it was argued. To counter such
arguments homosexual researchers scoured the earth until they found
supposed homosexual behavior among the animal kingdom. They found that
the males of some species of exotic fishes off the coast of Japan
imitated the behavior of females of the species in order to prevent
other males from impregnating their mates, and some rare butterflies
from islands of the coast of Africa also had males exhibiting female
behavior during mating season, etc. However, if the animal kingdom is
to be used to justify human behavior, there also exists a spider in
South America, whose female is much larger than the male. When mating
is complete, the female eats her mate.
2.During the 80's it was claimed that a gland in the base of the brain
which is small in women and large in men was found to be small among
homosexuals. However, this evidence, while seeming incontrovertible to
the layman, was immediately refuted by scientists. The data was taken
from cross-sections of the brains of dead adult humans whose sexual
preference was identified prior to death. Consequently, the reduced
size among homosexuals could have been a result of the practice and
not its cause. That is, they could have been born with normal sized
glands which then became small due to their deviant lifestyle.
3.Recently genetics has become the most commonly used foundation for
the pro-gay argument. In 1993 Dr. Dean Hamer, a researcher at the
National Cancer Institute, claimed to have discovered "the first
concrete evidence that 'gay genes' really do exist." Homosexual
orientation was supposedly transmitted to males on the X chromosome
from the mother. Hamer's findings, published in the prestigious
journal Science, transformed his colorless career as a government
scientist into a dynamic media personality and penned his memoirs. He
gave expert testimony to the Colorado Supreme Court that formed the
basis of the victorious decision striking down anti-gay Proposition 2.
However, a replication of his study at the University of Western
Ontario failed to find any linkage whatsoever between the X chromosome
and sexual orientation. It was also found that Hamer's study lacked a
control group; a fundamental principle of scientific research.
Furthermore, in June 1994, the Chicago Tribune reported that a junior
researcher in Hamer's laboratory who assisted in the gene mapping in
the homosexuality study, alleged that he selectively reported his
data. She was then summarily dismissed from her post-doctoral
fellowship in Hamer's lab. But a National Institutes of Health
investigation substantiated her claims and gave her another position
in a different lab. Though Dr. Hamer was coy about his own sexuality
in his memoirs, he later admitted in his lectures that the was gay.
4.It should be noted that Islam, in its final form, did not introduce
anti-gay legislature to the world. The texts of the Torah are replete
with clear condemnation of such practices.
5.The consequence of AIDS is enough to prove that homosexuality is
evil and dangerous to society. The early spread of AIDS was
concentrated among the homosexual community. It later spread to the
heterosexual community through blood transfusions and intravenous drug
usage and so-called bisexuals. And continues on a rampage among
promiscuous heterosexuals.
6.Islam considers homosexuality to be the result of a choice. It is
inconceivable that God made people homosexuals then declared it a
crime and prescribed punishments for it in both this life and the
next. To accept such a proposition is to accept that God is unjust.
Inclinations can exist within humans for a variety of natural and
unnatural acts, from fornication to rape and from necrophilia to
bestiality. These inclinations may come from jinn-suggestions, media
influence, or even from human whisperings or direct contact. Human
beings are not like robots who only do what they are programmed to do.
Humans choose and God holds them responsible for their choices. Were
homosexuality a product of genetic destiny, it would be unfair for God
to criminalize it and punish those who practice it. Currently, some
scientists are even claiming that murder is of genetic origin. To
accept that would mean to excuse murderers and tolerate murder.
7.Islam instructs parents to separate their children in their beds by
the age of ten in order to avoid sexual experiences which may result
from childhood experimentation. Such experiences may be reinforced by
contacts in schools and through abuse from adults. Also the
distinctions between male and female are strongly made in Islamic
teachings. The Prophet cursed men who imitated women and women who
imitated men. The Western fashion industry is controlled by
homosexuals who attempt to blur the distinction between males and
females in order to make their behavior more acceptable. Consequently,
men's fashion has become more feminine in style and color and women
are now wearing three-piece suits, ties and hats and traditionally
men's shoes. These distinctions may be relative and vary from society
to society. For example, in Scotland men traditionally wear little
knee-length dresses called "kilts". In Scotland it would not be
considered imitation of females, but in a society where only women
wear such dress it would be considered imitation.

Sex in Islam, - Zina - a Major Sin

Allah ta`ala says:"Do not come near Zina, for it is a shameful deed
and an evil path."17:32
"The male and female who commit fornication - flog each one of them
with one hundred lashes, and do not let compassion for the two of them
keep you from (complying with) Allah's religion, if you believe in
Allah and the Last Day. And let a group of believers witness their
punishment."[24:2]
The Jurists say that the last verse quoted above is the punishment for
fornicators who have never been married. If a person was ever married
before committing the crime of Zina, he or she is to be punished by
stoning to death. This is established by the practise of the Prophet
sallallahu `alayhi wa sallam. If they are not punished in this world
and die without repentance (by regretting, leaving the sin, and so
forth), they will be punished in the Fire with whips of fire.In a
tradition transmitted by Bukhari, on the authority of Samurah ibn
Jundab (raa), concerning a dream of the Prophet in which the Prophet
accompanied by Jibreel and Mikaail, the Prophet (saws) said: "We went
on and arrived near a pit which was like an oven, out of which we
could hear cries. We glanced into it and saw naked men and women, who
cried out when the flames reached them from below. I asked, "Who are
these, o Jibreel?" He replied: "Males and females who have committed
fornication."
In explaining the meaning of the verse concerning Hell,"It has seven
gates, to each of these gates a class (of sinners) is
assigned."(15:44); `Ataa says: "The most severe of these gates in
terms of heat, pain, sorrow, and stinking air is the gate for the
doers of fornication, who did it (even) after knowing the awfulness of
it."

Sex in Islam, - Defining Pornography

Have you ever notice the magazines staring at you from one side of the
checkout lane of every supermarket? I have. So one day I decided to
take action. I turned the first magazine in every row to its backside.
Not surprisingly, when I returned the next day they were turned back.
Why did I turn them over? Because they were pornographic. Why were
they turned back? Because they sell.
Perhaps most Muslims think that pornography is only that uncensored
filth that is accessible through XXX movies and certain Internet
sites, but in fact, by Islamic standards, much of what is considered
normal in American advertising is actually pornographic. The purpose
of flailing these seductive images is to arouse the lower desires of
people and to weaken their self-restrain and taint their thoughts. It
bombards the Muslim, especially the youth, with indecent and
suggestively seductive images. Unfortunately, most Muslims are so
oblivious of the presence and influence of these Shaytanic (Satanic)
images, that they regularly view them through various types of media.
Defining Pornography
Pornography is defined in the English language as an indecent form of
art or literature. Islam also views it as indecent and terms it
asfaahishain the Quran.
Allah says (what means):
"Say: The things that my Lord has indeed forbidden are: shameful deeds
whether open or secret…"
Faahishahis translated as "shameful deeds" because it refers to every
bad deed that is noticeably ugly to human beings. In many places in
the Quran, Allah (swt) refers to zinaa, adultery and fornication as a
faahishah. In another verse, Allah (swt) refers to the marrying of
one's father's wife also as being a faahishah because, like adultery,
anyone with a pure nature will clearly see it as hideous. Allah (swt)
also calls the crime of the people of Lut (as), homosexuality, a
faahishah. Likewise to view pictures of nudity, sexual suggestion,
intimacy between two people, or a person of the opposite gender who is
improperly covered (Islamically) is also an ugly sin to anyone who
wishes to adhere to piety.
Television
One of the most pervasive tools of pornography is the television.
Shows like "Dawson's Creek" and "Baywatch" have no other purpose
except to display blatant degrees of nakedness and indecent scenes of
intimacy. Movies also succeed in conveying lewd imagery by almost
always including a love/lust story in the story line. However there
are other forms of pornography on TV that are much more subtle. For
example, most Muslims would not realize that the viewing of several
sports events includes pornographic images. The swimsuits that are
worn by both men and woman during the Olympics are iniquitously
revealing. They expose the'awrahof a woman and a man for their
respective genders and the opposite gender.
The word 'awrah refers to those parts of the body which are
Islamically prohibited to expose in front of another (either the
opposite gender or the same gender). For example, it is a must for a
woman to cover all of her body except for her face and hands in front
of men who are permissible for her to marry - that is her 'awrah.
Likewise the man's 'awrah is everything between his navel and knees
while in front of a woman or a man. The skimpy swimsuits worn by these
athletes just don't meet the Islamic dress code.
Underwear Ads
Another subtle example regards women who view advertisements that
contain pictures of other women modeling bras and underwear. The
'awrah of Muslim women in front of other Muslim women doesn't allow
these areas of the body to be exposed and hence it is haram for even a
woman to view them.
It is also important to keep in mind that a person could be "clothed
but naked" as Rasoolullah (saws) said. For example, competitors in
races usually wear some sort of bodysuit that adheres very tightly to
their skin and the exact shape of their body parts is apparent. This
is almost equivalent to being naked, since it doesn't take much
imagination to figure out what is under such type of clothing.
Lowering the Gaze
When such images become prevalent in a society, what is deemed
pornographic changes drastically. The very standard of modesty, which
should be a defining characteristic of Muslim dress and behavior, will
become degraded. The Islamic standard must be upheld. The true
believer fears Allah's judgement and knows that no act will go
unaccounted for and that even his own eyes will bear witness against
him on the Day of Judgement. Allah (swt) says:"Until, when they reach
it (Hell-Fire) their hearing and eyes and skin will testify against
them as to what they used to do."Rasoolullah (saws) warned us that
there is a zinaa of the eyes just as there is a zinaa of the private
parts.
The Islamic solution to living in a society where pornographic images
are so visible is to lower one's gaze.
Allah (swt) says:
"Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: and Allah
is well aquainted with all they do. And say to the believing women
that they should lower their gaze and guard their modesty; that they
should not display their beauty and ornaments except what (must
ordinarily) appear thereof… "
The scholars of tafseer say that this means that both men and woman
are obliged to direct their sight away from that which is haram and
that there is no harm in looking at that which is halal (such as
viewing one's spouse while they are uncovered).
In regard to these verses Ibn al-Qayyim (rahimahullah) says:
"So He (Allah) put purity after lowering of the gaze and protecting of
the private parts. For this reason lowering the gaze away from the
prohibited things warrants three great benefits. The first of them is
the sweetness of Imaan and the pleasure that comes from it, which is
more sweet and pleasing than that which he diverted his eyes away from
for Allah's sake. Verily, whoever abandons a thing for Allah's sake,
He (swt) compensates him with better than it…The second benefit is a
light in the heart and quality of intuition… and the third benefit is
the strength of the heart and steadfastness and courage. So Allah
(swt) would give him, by His strength, the ability of wisdom and
substantiation, and the devil would flee from him as it has been
mentioned in the saying, "Whoever fears his whims, the devil would
race out of his shadow."
Indeed, the opposite is also true. This is because the eyes are the
most direct path to the heart. One who allows his whims to overwhelm
him and indulges his eyes in the viewing of haram things has weakened
his heart, corrupted his soul, and invited shaytan to control him.

Aqeeda of Ahlesunnat Wal Jamat, - Concept of Bidah in Islam

Bid'ah is a word that has been misused so often today, that it's
definition needs to be explained clearly.
Definition of Bid'ah
Bid'ah, literally means innovation. In special terms it means carrying
out actions which displease Allah ta`ala and his messenger.
[Tirmizi chapter Il]
Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah
Say'iah and Bid'ah Hasana. If a new thing opposes the Qur'an and
Sunnah then it is Say'iah, but if it is not against the Shari'ah then
it is Hasanah.
(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).
Imam Nawawi writes that there are certain types of Bid'ah. Two of them
are Bid'ah Sayyiah and Bid'ah Hasanah. Bid'ah sayyiah is a Bid'ah that
opposes the Qur'an and sunnah and Bidah Hasanah is a Bid'ah that is
not against the Qur'an or Sunnah. For example:
To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.
[Tahzeeb al Asma wal lughaat word Bid'ah by Imam Nawawi]
Hafidhh ibn Rajjab defines bida to mean new things that have no basis
in the Qur'an or Sunnah. If a new practice has evidence from the
Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah
Logaviyya (linguistic).
(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).
Hafidhh Asqalani writes if a new thing is against Islam, it will be
bad. If it is not against Islam, it will be hasanah (Good).
(Fathul Bari chap on Taravi by Hafidhh Asqalani).
Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some
scholars say that there are two kinds of bid'ah, that one is good and
one is bad. If a new thing has origin in the Qur'an and Sunnah it will
be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only
the word bid'ah will be used on the new things. Like, the Qur'an was
collected in one book after the Prophet Muhammad [May Allah bless Him
and grant Him peace], and the congregational Taravi prayer was started
in Sayyidna Umar's time but these two things have an origin in the
Sunnah. Therefore, it will be called bid'ah verbally.
(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).
From the above, the conclusion is that if a new thing has been
started, and it neither goes against the Qur'an or Sunnah, then it can
be declared a 'good' innovation. However, if a new act is initiated
against the Qur'an and Sunnah, that will be called bad bid'ah, or a
reprehensible innovation.
Definition of BID'AH SAYYIAH
Bid'ah say'iah is a new thing, introduced to and made part of the Deen
(Islam) that has no origin what so ever from the Qur'an or the Sunnah
of Rasoolallah [May Allah bless Him and grant Him peace]
Imam Bukhari and Imam Muslim write that there was some companions
talking and the Prophet was listening. One of them said: 'I will make
prayers (Salaah) all night long.' The second said: 'I will fast (sawm)
all the time.' The third said: 'I will never marry.' When our Prophet
[May Allah bless Him and grant Him peace]heard them say this he said:
'I am the most God conscious of Allah (Ta`ala) than any of you. I pray
(Salaah,) I fast (sawm) as well, and I do marry woman too. And who so
turns his face from my Sunnah, cannot be of my Ummah'.
[Mishkat Muslim, Bukhari chapter Ihtisam]
The reason why our Prophet [May Allah bless Him and grant Him
peace]stopped them from doing what they wanted to do was because it
was against Sunnah(his way). What ever we do which is against the way
of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a
Bid'ah Say'iah.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the
Day of Judgement, some people will come to me when I will be standing
by Haudh-e-Kauser (Well). They will be grabbed and taken towards the
Hellfire. I shall say: "These are my people" but in reply I will be
told: "These are the people who introduced innovations after you, so
they are unbelievers."
[Bukhari & Muslim, Kitaab-ul-Haudh]
From the above Hadith we learn of the innovations from which we have
been warned. Such innovations that make a person Murtad (a non
believer.) A few examples of innovations, which cause a person to
become Murtad:- A person claiming to be a Prophet, deny giving Zakaat.
Perform Haj at a place other than the Ka'ba, or to introduce any other
new belief which is in opposition to Qur'an or Ahadith.
A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who
replied: I do not accept his salaam, as this person has innovated by
becoming Qadriyyah (A sect which does not believe in destiny)
[Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood,
Tirmidhi and Ibn Majah]
The above narration emphasises the fact that Bid'ah is to hold such an
Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e.
to become Qadriyyah, Jabriyya etc.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every
innovation leads astray and every creator of the astray goes in the
Fire."
[Muslim chapter Al-jumah]
An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who
writes: 'The one who denies the punishment of the grave is an
innovater'.
[Kitaab-ur-Rooh chap10]
PROOF OF BID'AH HASANA
Allah Ta'ala says in the Holy Qur'an:
"And we ordained in the hearts of those who followed him Compassion
and Mercy. But the Monasticism which they innovated for themselves
which we did not prescribe for them"
Surah Al Hadeed, verse 27"
This verse points out that when something new is invented to please
Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for
it. Those who do not fulfil the requirements then Allah Ta'ala will
not reward them.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "The
person who introduced a good thing in Islam, shall obtain the reward
for it and also the reward for those who adopt it. As for the one who
introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment
for introducing it and also for those who adopt it, will also be
punished."
(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).
This Hadith gives proof of the fact that it is permissible to
introduce a good act in Islam, also it gives permission to follow that
deed with the intention of reward.
Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced
new things in Islam that the Messenger of Allah himself had not done,
and our Prophet [May Allah bless Him and grant Him peace]did not stop
them. If by doing something new without the permission of our Prophet
[May Allah bless Him and grant Him peace]was Bid'ah then these people
would not have done so. Yes it was important for them to remember
that, not to start some thing new which would be against our Prophet
[May Allah bless Him and grant Him peace] sunnah in any way.
There are many examples, but for the moment we shall highlight two:
Our Prophet [May Allah bless Him and grant Him peace] asked Bilal
radiAllahu unho "What do you practice that from which you look forward
to a lot of reward from Allah Subha Nahu Wata'ala. The reason being I
heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho
replaid: "Whenever I do Ablution (Wudhu,) after it I always say a
Prayer (Nafil Salaah")
["Bukhari, Kitab Tahajud"]
This new practice that Bilal RadiAllaho unho started by himself was so
much accepted by Allah Ta`ala that our Prophet [May Allah bless Him
and grant Him peace] heard his foot steps in paradise.
Ibn Hajr writes in his commentary to worship at a set time is permissible.
[Fathul bari by Hafidhh Asqalani]
2) In a Masjid in Quba an Imam used to lead congregation prayers in
every rakat (cycle) after reciting Surah Al Fatiha and a verse of the
Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May
Allah bless Him and grant Him peace] asked him: 'Why do you do this?
He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah
bless Him and grant Him peace] said: 'This love will take you towards
paradise'. [Bukhari Kitab as Salaah]
Our Prophet [May Allah bless Him and grant Him peace] did not stop
either of these two companions, but instead gave them inspiration of
the glad tidings they were going to receive.
Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that
congregational Taravi prayer should be offered together. When the
people started this and Umar saw this he said This is a good bid'ah.
[Bukhari Kitab-us Taraweeh]
Umar RadiAllaho unho ordered the people to offer congregational
prayers of Taraweeh, and called this "Bid'ah Hasana." From this we can
prove two things.
1) After our Prophet [May Allah bless Him and grant Him peace] any new
thing that was initiated and was not against his sunnah or the Qur'an
is called Bid'ah Hasana.
2) To start something new in Islam, which is not already there and
does not affect the sunnah then this will be the Sunnah of Umar
radiAllaho unho.
This Hadith supports the fact that if a new thing does not oppose the
Qur'an or Ahadith then it is a Bid'ah Hasana.
During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar
RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle
of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the
Hufaad continue to die in such battles the Qur'an could disappear. I
recommend that you command for the Qur'an to be collected". Abu Bakr
RadhiAllahu anhu replied: "How can I do a thing, which was not a
practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar
RadhiAllahu anhu replied: "By Allah this is a good thing." Umar
RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu
Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact
that this was not an action of (Rasoolallah Sallallahu' alaihi wa
sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told
Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned
the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something
which was not an action of (Rasoolallah Sallallahu' alaihi wa
sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good
thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata'ala
opened my heart to the fact that this was a good thing so I started
collecting the Qur'an until it was collected."
(Bukhari in Kitaab Fadhaa il-ul-Qur'an).
The above Hadith goes a long way in proving that the introduction of a
good thing (which was not an action of Rasoolallah Sallallahu' alaihi
wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.
During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven
different types of Qir'aat (recitation techniques) were used to recite
the Qur'an. But Uthman RadhiAllahu anhu united the people to one type
of Qirat. This was a thing not done by the Prophet SallAllahu alaihi
wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman
RadhiAllahu anhu.
['Bukhari in Fadhaa il-ul-Qur'an']
Some examples of Bid'ah Hasana.
Punctuation in the Qur'an
Names of Surahs written in the Qur'an
Mihrabs in the Masjid
Minarets of Masjid
Taqleed of the four schools of Fiqh
Fixing congregational prayer times with the clock times
These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.
In the Haramian (Makkah and Madina) they celebrate on the 27th of
Ramadan "Lai latul qader", it is not establishd in Hadith. Is there
any set date for Lai latul Qadar or even to congregate for hours on
end? To give the Ka'aba a bath twice in a year is not mentioned in the
Qur'an.
So why do all these Muslims from the whole world join them in prayer
there. In what Hadith does this say that to recite the whole of the
Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?
In which Hadith does it say that Bukhari is the next book after the
Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant
Him peace] companions say this?
In Saudi Arabia they do celebrate their National day. They hang the
picture of the King every where even on the Riyals where does this
derive from? So then it would be right to say that to assent that
Bukhari is the second Heighest book (kitab) after the Qur'an is
Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal,
which companions of our Prophet Salalla ho alhi wasallam started this.
So this means that this is also Bid'ah?
Our Prophet [May Allah bless Him and grant Him peace] and his
Companions used to call Saudi Arabia "Jaziratul Arab" but the present
Government has taken that name out and changed it to Saudi Arabia.
These are some new actions done by the Sihaba and the pious which were
not counted as Bidah
Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his
hand on the grave of a person who had just died and then supplicate to
Allah". He also says: "There were some people from amongst the Salaf
who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa
sallam) without performing wudhu (ablution)".
[Ibn Taimiyyah in Al-Tawasul page 90]
Hafidhh Ibn Taimiyyah did not refer to the above as innovations even
though both acts are not evident from the life of (Rasoolallah
Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This
clearly proves that the Salaf believed that it was permitted to do
something which did not oppose the Qur'an and Sunnah of the Messenger
(Sallallahu'alaihi wa sallam)
It is in this same book of Hafidhh Ibn Taimiyyah where it mentions
many other cases where the Sahaba started things that were not present
during the time of (RasoolAllah Sallallahu' alaihi wa sallam)
A few examples of these are:
Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck
during wudhu. Umar radhiAllahu anhu would put water in his eyes and do
masah of the ears, Abdullah Ibn Umar radhiAllahu considered it
virtuous to walk along the same routes which the Prophet [May Allah
bless Him and grant Him peace] used in his lifetime also to stop where
the Prophet [May Allah bless Him and grant Him peace] stopped, and to
perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam)
performed it. Abdullah Ibn Umar would also touch with his hands the
places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain
Baraka (blessings).
[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]
All of this is evidence in support of the fact it is permitted to do
something not done by the Prophet [May Allah bless Him and grant Him
peace] so long as it does not oppose the Sunnah and is intended for
reward alone. As this was the practice of the Sahaba radhiAllahu
anhum.
The objection, which could arise, is that: 'The Companions had the
authority to start something new but we do not.'
Firstly: Not all the things mentioned earlier were started by the Companions.
Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May
Allah bless Him and grant Him peace] no one has the right to introduce
anything new to the Deen (Religion) and then call it Sunnah, the
Khulafa Rashideen followed the Sunnah, therefore their way is called
the way of the Prophet [May Allah bless Him and grant Him peace].
Wajib is only what Allah has made Wajib and Haraam is only that which
Allah and his Messenger has forbidden, the authority of classifying
Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is
with the Prophet [May Allah bless Him and grant Him peace] alone. No
others have such authority". He continues by saying, "The majority of
Scholars do not consider the (above) practice of Abdullah Ibn Umar to
be permitted" ["Hafidhh Ibn Taimiyyah]
[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]
According to Hafidhh Ibn Taymiyyahs statement we can see that the
sunnah can only be something that was practised by the Prophet not by
anyone else. Some people consider something to be Bid'ah, which was
not practised by the Prophet, or His Companions. According to the
above statement they cannot say this as the Prophet [May Allah bless
him and grant him peace] only had such Authority to do so.
In the following pages we will discuss some of the issues, which are
considered as 'Bidah' by some of the Muslims

Recitation of Ameen Loudly Behind Imam

When we perform our Salaah behind the Imam and he
recites"Waladdaalleen" loudly we say Amin quietly. This is because
Amin is a dua and it should always be read quietly. Some people say
thatwhen performing Salaah behind the Imam you should say Amin loudly
with rhythm.
We argue that there is no such Hadith, which mentions that, the
Prophet (May Allah bless him and grant him peace) ordered this action
and He (May Allah bless him and grant him peace) never encouraged
anyone to do this.
The people who follow this action put forward one Hadith, which says
that the Prophet (May Allah bless him and grant him peace) said Amin
loudly in the Salaah.
We claim that it is true by saying that the Prophet (May Allah bless
him and grant him peace) said Amin loudly a few times. The Prophet
used to carry out actions only to educate people, for example, in
Salaah-ul-Zuhr part of the Qur'an was recited loudly.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless him and grant him peace) was
performing his Zuhr and Asr prayers, he recited part of the Qur'an
loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat,
Zuhr and Asr)
After reading this Hadith no one in the whole Ummah says that the Imam
should recite any part of the Qur'an loudly in the Zuhr and Asr
Salaah. This is because everyone knows that the Prophet (May Allah
bless him and grant him peace) only did this to educate the people. In
the same way, the Hadith that mentions that the Prophet (May Allah
bless him and grant him peace) said Amin loudly does not mean that it
is Sunnah to say Amin loudly. There is also proof from the Qur'an and
Sunnah that Amin should be said quietly behind the Imam.
Proof from the Qur'an to say Amin quietly behind the Imam
Hafidh Ibn Kathir writes:
When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin.
Amin means "Oh Allah, accept our du'a"
There is proof from the Qur'an that Amin is a du'a. For example, Allah
Ta'ala says in the Qur'an that Prophet Musa (May Allah be pleased with
Him) prayed to Allah by saying:
"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)
The Prophet Musa' brother Haroon (May Allah be pleased with Him) was
standing beside him and said Amin. Allah accepted their du'a by
saying:
"I except both of your du'as" (Surah Yunus: 89)
The Prophet Musa (May Allah be pleased with Him) supplicated to Allah
whereas Haroon only said Amin. But Allah attributed the du'a to both
of them.
This proves that Amin is a du'a.(Tafsir Ibn Kathir. Under Surah Fatihah)
Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of
Surah Fatihah, that Amin is a du'a.
(Qurtabi and Fathul Qadeer under surah Fatiha)
Now that it has been proved that Amin is a dua, we should supplicate
quietly to Allah. Proof from the Qur'an and Sunnah show that du'a
should be recited quietly.
Proof from the Qur'an and Sunnah that du'a should be recited quietly
Allah Ta'ala says in the Qur'an:
"Invoke your lord with humility and in secret. He likes not the
aggressors." (Surah al-a'raf: 55)
It is proved from the above verse that all should supplicate to Allah
with humility and secrecy.
Allah says in the Qur'an:
"And remembering your lord by your tongue and within yourself, humbly
and with fear without loudness in words."
(Surah al-a'raf: 205)
Qadhi Shawkaani writes:
In the above verse the word "remember" means du'a and du'a should be
said secretly.
(Fath ul qadeer. Under verse 205 Surah al-a'raf)
Allah Ta'ala says in the Qur'an:
"This is a mention of mercy of your Lord to his slave Zakariyya. When
he called out his Lord (Allah) – a call in secret.
(Surah Maryam: 2-3)
Proof from Hadith for doing du'a secretly
Imam Ahmad Ibn Hanbal writes:
The Prophet (May Allah bless him and grant him peace) said that Allah
Ta'ala is pleased with those who remember him secretly.
(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)
It is proven from the Qur'an and Sunnah that du'a should be
supplicated to Allah quietly and as Amin is also a du'a so it should
be said quietly also. That is the reason why all du'as are read
silently. For example Thanaa, Takbeer, Ta'awwudh, Tasbeeh, Tashahhud,
salutation and the final sitting's du'a are all read silently, so Amin
should also be included in the above. The reason why the Imam says the
Takbeer loudly is only to inform his followers that he is moving from
one position to another.
Proof from Hadith to say Amin quietly
Imam Muslim and Imam Bukhari write:
The Prophet (May Allah bless him and grant him peace) said that when
the Imam says "Waladdaalleen"then you must say Amin because the Angels
also say Amin and whosoever's Amin coincides with that of an Angel,
their past sins will be forgiven.
(Bukhai and Muslim Chapter on Ta'meen)
There are two ways in which Amin can be similar to the angels' Amin:
1) To say Amin with the Imam
2) To say Amin silently because the angels say Amin with the Imam and
also silently.
If someone proclaims Amin loudly it would not be similar to the
Angels' as no one hears the Angels.
Imam Muslim writes:
Abu Hurairah reported that the Prophet (May Allah bless him and grant
him peace) said that when the Imam says "Sami'allaahu liman Hamidah"
you should say "Rabbanaa lakal Hamd". Whoever's Tahmeed becomes
similar to the Angels', their past sins would be forgiven.(Muslim Bab
Ta'meen)
The Hadith of Amin and Tahmeed are written under the same chapter.
Both of these Hadith mention that whosoever's Amin or Tahmeed
coincides with that of the Angels' their past sins will be forgiven.
It is clear now that Amin should be said as "Rabbanaa lakal hamd" i.e.
silently and individually, without rhythm.
Imam Nasaa'ee writes:
The Prophet (May Allah bless him and grant him peace) said that when
the Imam says "Waladdaalleen", you should say "Amin". This is because
the angels and the Imam also say Amin. Whosoever's Amin coincides with
the Angels', his past sins would be forgiven.(Nasaa'ee, Ibn Maajah,
Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)
This Hadith proves that Amin should be said as the Imam says his Amin.
No one hears the Imam's Amin, so no one should hear the follower's
Amin. The Prophet (May Allah bless him and grant him peace) has also
ordered us to follow the Imam, so we should say Amin quietly.
One doubt
Some people claim that the Imam should say Amin loudly.
Imam Dar Qutni writes:
Wyle said that the Prophet (May Allah bless him and grant him peace)
led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter
Ta'meen)
This Hadith provides evidence that Amin should be said loudly. There
is also another Hadith which Imam Dar Qutni wrote:
It is reported by Abu Hurairah that The Prophet (May Allah bless him
and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni,
chapter Ta'meen)
There is also a third Hadith which is reported by Umm Haseen:
She said that the Prophet (May Allah bless him and grant him peace)
read the Salaah and said Amin loudly.(Zalee, Chapter on Ta'meen)
All the above narrations prove that the Imam should say Amin loudly
and the followers should also say Amin loudly.
We clear this doubt by saying
· That Bukhari or Muslim did not write the above narrations.
· Secondly, all these narrations prove that the Imam says Amin loudly sometimes.
· Thirdly, the Prophet (May Allah bless him and grant him peace) said
Amin loudly sometimes.
· Fourthly, the Prophet (May Allah bless him and grant him peace) said
Amin loudly so that his followers would know that after
"Waladdaalleen", "Amin" should be said.
· Fifthly, these narrations cannot be used as evidence because they
are not authentic.
Examining the Narrators
The first narrator was called Muhammad bin Kathir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa'ee said
that he is not reliable in the science of Hadith. Abdullah bin Ahmad
said that he narrates false narrations of Hadith, which is why the
scholars of Hadith reject his narrations and say that Muhammad bin
Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh
Jazrah say that he made many mistakes in his narrations, all his
narrations are weak and that his narrations are difficult to
understand. Imam Ibn Adhi mentions his unknown narrations in his book
Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made
many mistakes. Imam Laith and Ibn Mu'een praised him.
(Meezan ul I'tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)
The other narrator of these narrations is Muhammad bin Khalid.
Imam Dhahabi and Hafidh Asqalani write:
Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said
that I asked my Father about Muhammad but he replied that he was
unaware of his existence.
(Meezaan ul I'tidaal, biography of Muhammad bin Khalid)
Another narrator of these narrations is called Abdul Jabbar bin Wyle.
Hafidh Asqalani writes:
Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle
had never heard any Hadith from his Father. The other scholars of
Hadith say that he was born after his Father's death that is why it's
not possible that he would have heard any Hadith from his Father. Imam
Ibn Sa'ad said that ibn Wyle has only narrated a few Hadith.(Tahdheeb
ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaar's narrations cannot be used as evidence because he said
that he narrated directly from his Father whereas his Father had died
before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes:
Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith
and he was not authentic. Imam Atee said that he was a liar.(Meezaan
ul I'tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted
Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali
(Radiall hu anhu) helped those people who killed Hadrat Abu Bakr
(Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).
(Meezaan ul 'itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Isma'il bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari
say that he is weak and that he narrates unknown Hadith. This is why
the scholars of Hadith began to avoid his narrations. Imam ibn Mo'een
said that he combined the text from one Hadith into another.
(Meezaan ul I'tidaal, tahdheeb ut-tahdheeb, biography of Isma'il bin
Muslim Makkee)
How can the above narrations be used as evidence when the narrators of
these Ahadith have been highly criticized by the scholars of Hadith.
The Ahadith that have been narrated by these narrators cannot be
authentic; they can only prove that "Amin" is to be said loudly by the
Imam, not that the followers say Amin loudly together with the Imam.
If this was the case, the narrators of these Ahadith who are the
companions of the Prophet (May Allah bless him and grant him peace)
should have said "When the Prophet (May Allah bless him and grant him
peace) said Amin loudly, we also said Amin loudly. But they only
reported that the Prophet said Amin loudly.
It is established that the Imam says Amin loudly sometimes. The way of
the companions was to follow this and to listen to the Amin quietly,
not to read Amin loudly themselves. Secondly, there are other Ahadith
that mention that the Prophet (May Allah bless him and grant him
peace) used to say Amin silently.
Imam Ibn Abi Shaibah writes:
Wyle reported that he performed Salaah behind the Prophet (May Allah
bless him and grant him peace) and he said Amin silently.
(Musannaf ibn Abee Shaiba. Chapter Ta'meen)
Imam Ahmad bin Hanbal writes:
Wyle reported that the Prophet (May Allah bless him and grant him
peace) led the Salaah and said Amin silently.
(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)
Both of the above narrations prove that when the Prophet (May Allah
bless him and grant him peace) led the Salaah, he said Amin silently.
Imam Abu Dawood writes:
When the Prophet (May Allah bless him and grant him peace) led the
Salaah, after saying "Waladdaalleen", he became silent.
(Abu Dawood. Chapter Al Qiraa't)
The above narration proves that when the Prophet (May Allah bless him
and grant him peace) became silent, it was to say Amin silently. If
the Prophet (May Allah bless him and grant him peace) was to say Amin
loudly then, there was no point in Him remaining silent after saying
"Waladdaalleen".
Let us now examine the evidence of those people who say Amin loudly
behind the Imam.
First Evidence
Imam Bukhari writes:
Ata bin Rubah said that "Amin" is a du'a. Abd Allah and the people who
were behind him said Amin loudly and this sound echoed throughout the
masjid.
(Bukhari. Chapter on ta'meen)
They conclude from this Hadith that Amin should be said loudly so that
the sound echoes throughout the masjid. We argue that although this
narration is written in Bukhari, but he did not write the chain of
this narration. Imam Bukhari was born at the very end of the 2nd
century after Hijrah and Abdullah bin Zubair died in the 73rd year of
Hijrah. This means that Imam Bukhari was born 125 years after the
death of Abdullah bin Zubair. How could Bukhari know that the masjid
echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Ta'leeq (To Suspend)
When a scholar of Hadith writes a Hadith without mentioning the chain
between himself and the Prophet (May Allah bless him and grant him
peace), or he mentions a little part of the chain, a Hadith such as
this is called Hadith Mu'allaq (suspended Hadith). This is because
this type of Hadith is chain-less. The scholars of Hadith call it a
suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the
Prophet (May Allah bless him and grant him peace) or from a companion,
or a student of a companion, this type of narration is not accepted
because he never met the companion of the Prophet (May Allah bless him
and grant him peace) or the companion's student. It is not known
whether the narrators, which he does not mention, are authentic or
weak. The majority of scholars of Hadith agree that if a scholar, who
writes a chainless Hadith, claims that the narrators are authentic,
his claim will not be accepted until he mentions their names. Both
Muslim and Bukhari contain some chain-less Hadith which cannot be
accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith
Mu'allaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not
acceptable. Ibn Zubair's above narration is a chain-less narration and
so it cannot be accepted as evidence. Secondly, it is not clear from
Ibn Zubair's narration if the followers said "Amin" after
"Waladdaalleen" or during the du'a in the Fajr Salaah. It is also not
clear if the followers in the Salaah said Amin in all their Salaah or
just once. Thirdly, it doesn't say that the Prophet ordered to say
Amin. The above mentioned Hadith cannot be used to prove that Amin
should be said behind the Imam.
Second Evidence
Imam Ibn Majah wries:
Bishar bin Rafir said that Abu Hurairah's cousin Abu Abdullah told me
that he heard Abu Hurairah saying that the people have stopped saying
Amin although the Prophet (May Allah bless him and grant him peace)
used to say Amin after Waladdaalleen. The people in the first row
offering Salaah could hear him. The sound echoed throughout the
masjid.
(Ibn Maajah, Chapter Ta'meen)
Examination of the narrators
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairah's cousin, but is unknown. Imam Bukhari and Imam
Muslim did not take this narration from him.
(Meezaan ul I'tidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad
said that his narrations are weak and he has no knowledge of Hadith.
Imam Yahya bin Mo'een said that his narrations are unknown. Imam
Nisaaee said that he is not strong in the knowledge of Hadith. Imam
Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and
Imam Tirmidhi say that he is weak and that he narrates unknown
Hadiths. This is the reason why his narrated Ahadiths are weak. Imam
ibn Abdul Barr said that all the scholars of Hadith agree that all his
narrations should be thrown away. The scholars of Hadith did not
accept his narrations. Imam Bukhari and Muslim did not take any
narrations from him. There were the only two or three people who
praised him.
(Meezaan ul I'tidaal, tahdheeb ut tahdheeb, biography of Bishar bin
Rafir il Harsee)
The above statements show that the narrators of these narrations have
been highly criticized by the scholars of Hadith.
The Text of Hadith
Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless
him and grant him peace) and he died in 59 AH. He complained that the
people had stopped saying Amin. In his time, a large number of the
companions were alive, if it was a sunnah to say Amin loudly behind
the Imam, then the companions would have done so and Abu Hurairah
needn't have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention
that they, or their followers used to say Amin loudly; it has been
proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless
him and grant him peace) used to say Amin, the people in the first row
heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant
him peace) used to say Amin sometimes to teach the people, but the
people behind him did not say Amin loudly and that
The following sentence "The sound echoed throughout the masjid"
requires attention because the sound can only echo if the place is
made of cement and also has a dome. The roof of the masjid, at the
time of the Prophet (May Allah bless him and grant him peace), was
made from palm-tree branches and no cement was used. This means that
it is not possible for the sound to have echoed throughout the masjid.
The interesting thing is that Imam Dawood also wrote this narration in
his chapter on ta'meen, but did not mention the above words (i.e. "The
sound echoed throughout the masjid").
The above narration is not authentic and the text does not prove that
Amin should be said loudly behind the Imam. This is because in the
whole narration there is no proof that the companions of the Prophet
(May Allah bless him and grant him peace) used to say Amin loudly
behind the Imam.

Aqeeda of Ahlesunnat Wal Jamat, - The Excellency of the 15th Night of Shabaan

Many Muslims in various countries pray on the 15th night of Shabaan,
and ask for forgiveness of their sins and on the following day proceed
to fast. To do this is in no way against the Qur'an nor the Sunnah.
There are many narrations that support its validity.
There is one night in the year when Allah (Soobha Nahu Wata'ala) gives
the knowledge to the Angels, about what is going to happen in the
following year, for example, who is going to die, who will be born,
who will be ill and how much food people will have in the year, etc.
The Majority of the scholars of Islam say:
That night is Laila-tul-Qadar in the month of Ramadan but the other
scholars like Ikramah who is student of Abdullah bin Abbas (Radi
allahu unho) says that night is 15th of Shabaan. There is a Hadith
which Imam Tabari (Radi allahu unho) writes: Prophet [May Allah bless
Him and grant Him peace] said, 'From Shabaan to Shabaan there is a
decision made of who is going to die, be married and some people get
married but their names are written in the death
program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]
This narration is Ikrama's, the other scholar's statements are proven
that 15th night of Shabaan is a holy night but there is no doubt that
Allah (Soobha Nahu Wata'ala) gives the full knowledge to the Angels in
the night of Laila-tul-Qadar, which is in the month of Ramadan.
If we read all the narration's regarding Laila-tul-Qadar and the 15th
night of Shabaan we can reach the conclusion that the yearly program
started on the 15th night of Shabaan and completed on Laila-tul-Qadar.
There might be a suspicion as to 'why does a year program take so long
from Shabaan to Ramadan? The answer is Allah knows the best. No one
can understand for sure the philosophy of Allah's work. He made the
worlds in six days. Who knows why He took six days to make the worlds.
To examine all of the above statements consult these books:
"Tafsir Tabari, Fathul Qadeer by Qadi Shawkani, Tafsir Qurtabi, Tafsir
Bagawi, Tafsir Mazhari, Tafsir Ma'ah riyful Qur'an, Tafsir Ibn Kathir,
Tafsir Zia-ul-Qur'an under the verse of Surah Al- Dokhan verse 1 to 5"
There are some other narrations that inform us about the Excellency of
the 15th night of Shabaan.
Imam Ibn Majah states:
It is narrated by Ali (Radi allahu unho) that the Prophet [May Allah
bless Him and grant Him peace] stated; " when it is the 15th night of
Shabaan, do Qiyaam in the night, and fast in the morning, and ask for
forgiveness. Because on that night Allah calls: 'Is there anyone who
is asking for forgiveness so that I can forgive them, who is in
distress that I may relieve his distress, is there anyone who needs
(rizq) food that I may give it to him.' And this continues till the
morning." [Ibn Majah chapter Salaah]
Imam Tirmidhi writes:
Aisha Radi Allahu unha said: "On this night the Prophet [May Allah
bless Him and grant Him peace] went to Jannat-ul-Baqee to make du'a, I
followed him. The Prophet [May Allah bless Him and grant Him peace]
said to me: Allah puts His attention towards the first Heaven, and
forgives the sins of the people, even if they were equivalent to the
hairs of the goats of Bunn Qalb. (A tribe who at the time had a lot of
goats)
[ Tirmidhi , Kitab-us-Siyaam]
Imam Bukhari has objected upon one narrator but this is compensated by
the fact that Ibn Maja has narrated it with different narrations
(chains).
Allama Dhahabi, and Hafidhh Ibn Kathir quoted from Hafidhh Abu Zurah
that only 30 Hadith in Ibn Majah are weak. [Tadhkaratul- Hufaadh by
Hafidhh Dha'ha'bi and Tareek Ibn Kathir biography Ibn Majah
Some other people have stated that more than 30 Hadith are da'eef,
(weak) but the narrations we have are not amongst those 30, that is
why these Hadith can be used to support the validity of 15th Shabaan
night.
Even Imam Tirmidhi's narration is weak but this does not belittle the
subject, when it concerns its merits and excellence - since weak
narrations are still acceptable. However, we would like to ask those
people who are so against the Mid Shabaan, wether they have even a
weak hadith to disprove the prayers on the 15th of Shabaan? In reality
they have no narration against the 15th night of Shabaan. If there are
any they should prove it. Those who are against the 15th night of
Shabaan usually say 'Why do you celebrate the 15th night of Shabaan?'
The answer is why do all of the Saudi Arabian scholars celebrate
Laila-tul-Qadar on the 27th of Ramadan in Haramain (Makkah and
Madinah). 'Did the Prophet [May Allah bless Him and grant Him peace]
and his companions' celebrate the Laila-tul-Qadar on the 27th of
Ramadan?' The answer is no, they did not. So if this is permitted the
15th night of Shabaan is also permitted as well.
The Ahl-Sunnah say this is a permissible act, but it is not a Sunnah.
There is enough proof that if the majority of the Muslims consider it
to be good then it is sufficient. As the Prophet [May Allah bless Him
and grant Him peace] stated: The thing that group of a Muslims says is
good, it is accepted to Allah.
[ "Mishkat chapter Ihtisaam"]
Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al
Najdi, are Hafidhh Abdullah Rawpari and Thanaa'ullah Amritsari, both
state that to worship on the 15th night of Shabaan is not Bid'ah and
the person who does Ibada (Worship) on this night will obtain reward
for it. The narrations concerning this night are weak but this does
not matter since weak Ahadith are acceptable for virtuous actions.
[Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa'iya by
Thana'ullah Amritsari, chapter on fasting]
Hafidhh Ibn Tayymiya writes:
The excellency regarding the 15th of Shabaan is an area of dispute
between the Scholars, some of them say that there is no significance
of this night, but Imam Ahmed recognises the excellency of this night,
our other Hanbli Scholars also agree with Imam Ahmed. There are
Ahadith on this night being significant, some of them are from Sunnan
(Tirmizy, Ibn Majah) and the other Ahdeeth books as well
[Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]
The people who reject the significance of this night argue that the
holy Qur'an was not revealed on this night so that is why there is no
significance of this night It is true that the Holy Qur'an was
revealed in Ramadan, but the significance is because the Ahadeeth that
tells us bout the reward one will get if he/She worshipped on15th
night of Shabaan. We pray to Allah if everything stated is correct
eccept it, but if there is any mistake may Allah forgive us. (Amin)

Who were some of the great Muslim scientists and thinkers?

Like many of their later Renaissance counterparts, most Muslim
scientists and thinkers were multidisciplinary, and produced
remarkable works of in many fields. A few of the more famous scholars
include:
Ibn Hayyan (Geber, 738-813) - known as the father of chemistry.
Al-Khawarizmi (Algorizm, 750-850) - invented algebra and was
instrumental in the development of trigonometry, calculus, and the use
of algorithms.
Ibn Firnas (died 888) - developed the mechanics of flight before
DaVinci; he also built a planetarium.
Al-Razi (Rhazes, 864-930) - a great physician who identified and
treated smallpox.
Al-Zahravi (Albucasis, 936-1013) - recognized as the father of modern surgery.
Ibn Sina (Avicenna, 981-1037) - a very well known physician, authored
the "Cannon of Medicine" and the "Book of Healing." His writings were
considered the authority of medicine for over five hundred years.
Al-Idrisi (Dreses, 1099-1166) - made the first world maps that clearly
showed North, Central, and South America.
Ibn Rushd (Averroes, 1128-1198) - a great philosopher, astronomer, and
physician.
Ibn Batuta (1304-1378) - an avid world traveler, writer and
geographer; he visited most of then-known world from Spain, to parts
of Africa, to China.

How did Muhammad become a Messenger of God?

At the age of 40, while engaged in a meditative retreat, Muhammad
received his first revelation from God through the Archangel Gabriel.
This revelation, which continued for twenty three years, is known as
the Qur'an
Muhammad began to share the revelations he received from God with the
people of Makkah. They were idol worshippers, and rejected Muhammad's
call to worship only One God. They opposed Muhammad and his small
group of followers in every way. These early Muslims suffered bitter
persecution.
In 622, God gave the Muslim community the command to emigrate. This
event, the hijrah or migration, in which they left Makkah for the city
of Madinah, some 260 miles to the North, marks the beginning of the
Muslim calendar.
Madinah provided Muhammad and the Muslims a safe and nurturing haven
in which the Muslim community grew. After several years, the Prophet
and his followers returned to Makkah and forgave their enemies. Then,
turning their attention to the Ka'bah (the sanctuary that Abraham
built), they removed the idols and rededicated it to the worship of
the One God. Before the Prophet died at the age of 63, most of the
people of Arabia had embraced his message. In less than a century,
Islam had spread to Spain in the west, as far east as China.

Do Islam, Christianity, and Judaism have different Origins?

No. Muslims believe that the original, unchanged message given to
Muhammad, Jesus, Moses and all other prophets came from the One same
God. This common origin explains their similarities in many beliefs
and values.
"Say: We Believe in God and what has been revealed to us, and what was
revealed to Abraham and Ishmael and Isaac and Jacob and the tribes,
and what was given to Moses and Jesus and to the prophets from their
Lord; we do not make any distinction between any of them, and to Him
(God) do we wholly give ourselves." (Qur'an 3:84)
Jews, Christians and Muslims all consider Abraham their Patriarch.
Abraham is mentioned in the Qur'an as one of the great prophets. He
was blessed by God to be the father of many nations. From his second
son, Isaac, descended the tribes of Israel, and through them, Moses
and Jesus; and from his first son, Ishmael, came Muhammad (peace and
blessings of God be upon all of His messengers).
Abraham was commanded by God to rebuild the place of worship that Adam
first built - the Ka'bah, in Makkah (Mecca). The Ka'bah is a simple
stone structure, erected as a sanctuary for the worship of the One
God. Muslims do not worship the Ka'bah; the cubical building is simply
the unified direction toward which all Muslims face in Prayer to God,
Almighty.

Women site, - Mutual Rights-Good Companionship - I

The mutual rights that Allaah The Almighty has enjoined on both the
spouses represent His utmost justice. There are two major rights.
There are two main rights: the right to good companionship, and the
right to overnight stay and equal distribution. In this series we will
address the first of these rights.
First: The right to good companionship
Muslims will never find happiness or tranquility in their homes unless
they live together in a kind manner. Allaah The Almighty enjoined the
right of good companionship because it helps maintain the affairs of
the spouses and brings them happiness. Moreover, it was set to serve
as a real test for the spouses. Allaah The Almighty Says )what
means(:}And live with them in kindness.{]Quran 4:19[ This is a command
from Allaah The Almighty, which implies a sense of obligation.
Scholars said that living in kindness is an obligatory right whose
violator bears a sin while the one who fulfils it deserves reward.
Allaah The Almighty Says )what means(:}Either retain them in kindness
or part with them kindness.{]Quran 65:2[
Good companionship requires essential matters that appear in a
person's heart, which is only known to Allaah The Almighty, in his
speech and words and in his behavior and actions.
Intention:
Good companionship has three aspects, the first and foremost of which
is the intention and what is hidden in the hearts of the spouses. The
husband cannot live in kindness with his wife, nor can she live in
kindness with him unless each has a good intention towards the other.
This is what Allaah The Almighty means by his Saying )what means(:}And
do not keep them, intending harm, to transgress ]against them[.{]Quran
2:231[ If the husband wants to keep his wife, he should have a good
intention towards her. Therefore, scholars have said that Allaah The
Almighty reveals whatever man conceals in his heart, good or bad, in
the slips of his tongue. For the man who intends good when marrying a
woman or bringing her into wedlock with the intention to treat her
kindly and live with her in kindness, Allaah will guide him and grant
him success in his life. Allaah The Almighty Says )what means(:}If
Allaah Knows ]any[ good in your hearts, He Will Give you ]something[
better.{]Quran 8:70[
When Allaah The Almighty finds good intentions in the hearts of the
spouses, He will grant them success in their apparent behavior and
actions and bring about goodness through them.
Thus, the first advice given to the person who wants to live in
kindness is to have good intention. Some scholars said that the
husband has to renew his intention every day so that Allaah The
Almighty would increase his reward, particularly when his wife is
righteous or has an extra right over him, such as being his relative.
He should have in his heart a good intention towards her, and in this
case, Allaah The Almighty would reveal this intention through his
sayings and actions. Similarly, the woman should have in her heart
good intention towards her husband. Once this intention changes,
Allaah The Almighty will change the conditions of the spouses. Allaah
The Almighty Says )what means(:}Indeed, Allaah will not change the
condition of a people until they change what is in themselves.{]Quran
13:11[
When the spouses change their good intentions, Allaah The Almighty
will consequently change their conditions from good to evil, and from
better to worse. Thus, every husband should consider his intention and
look into his heart when he suffers troubles with his wife. In
principle, good companionship emanates from good and righteous
intention, and from a heart that harbors goodness. The effects of
these things are reflected on a person's actions. The Prophet,
sallallaahu 'alayhi wa sallam, said:"Indeed, there is a piece of flesh
in the body which, if it is sound, the whole body is sound, and if it
is corrupt, the whole body is corrupt. Indeed, that is the heart."
Speech:
The second point related to good companionship in one's speech is that
just as man should have good intention in his heart in order to live
in kindness, his speech should also be in accordance with the Pleasure
of Allaah The Almighty. Some scholars said regarding}And live with
them in kindness{that kindness is everything that is in accordance
with the Sharee'ah of Allaah The Almighty, and that evil is everything
that contradicts the Sharee'ah of Allaah The Almighty. Thus, the
husband, who wants to live on good terms with his wife, should fear
Allaah The Almighty regarding what he say, and likewise for wife. The
principle that the Book of Allaah and Sunnah of the Prophet,
sallallaahu 'alayhi wa sallam, have affirmed is that every believing
man and woman should preserve his/her tongue and utter good words. The
Prophet, sallallaahu 'alayhi wa sallam, said:"Whoever believes in
Allaah and the Last Day, let him say something good or keep silent."
The signs of belief in Allaah The Almighty include controlling one's
tongue from saying anything but good to people in general and the
family in particular. Allaah The Almighty enjoined the believers in
the past, addressing us as well, Saying )what means(:}And speak to
people good ]words[.{]Quran 2:83[ Allaah The Almighty ordered us to
say good words that please Him, because good words benefit the person
who says them both in this world and in the Hereafter. On the other
hand, bad words harm the speaker in this life and in the Hereafter.
When words emerge from the tongue, they never return, and when hurtful
and harsh words are uttered, they break hearts, ruin them and alter
affection and love to an extent that only Allaah Knows. Allaah The
Almighty therefore enjoined preserving the tongue in the Quran and
through the words of His Messenger, sallallaahu 'alayhi wa sallam.
Scholars listed the situations in which living in kindness through
speech occurs between the spouses:
1- When the spouses call one another.
2- When they request something from one another.
3- During discussion, conversation and jesting.
4- In disputes and arguments.
1- When the woman calls her husband or when he calls her, it should be
done in a nice manner. The Prophet, sallallaahu 'alayhi wa sallam,
would call 'Aa'ishah, may Allaah be pleased with her, saying: "O
'Aa'ish, O 'Aa'ish." Scholars said that this manner of calling his
wife showed how the Prophet, sallallaahu 'alayhi wa sallam, honored,
jested and fulfilled his role as a good husband to his wives. This is
a method for Muslim husbands - to use words of love and kindness when
calling their wives. Harsh and coarse addressing, which involves a
coercive and forceful style on the part of the husband or mockery and
sarcasm on the part of the wife, ruins love and severs ties of
intimacy between the spouses. Thus, the wife should call her husband
by the best names and so should her husband.
'Umar, may Allaah be pleased with him, said that affection and love
increases when a Muslim calls his Muslim brother with the best of his
names. This is one of the three factors that strengthen intimacy among
Muslims, so what would be its effect on the spouses? It is a mistake
when the husband chooses for his wife a name that embarrasses her or
exposes her to ridicule or belittlement. The same thing applies to the
wife with her husband. Some scholars would say that it is preferable
that the spouses do not call one other by their names; it is most
honorable that they call each other by their nicknames )i.e. father of
so and so or mother of so and so(. This is the best manner to adopt.
Scholars have also said that when a husband is used to calling his
wife affectionately, she does the same or even better since women were
created inclined to affection and love for gentleness, mercy and
intimacy. So, when the husband treats his wife on that basis, she
would react with him in a better way.
2- When the man requests something from his wife, he should ask her in
a manner that does not give her the feeling of servitude, humiliation,
contempt or belittlement. Similarly, when the woman requests something
from her husband, she should not overburden, hurt or harm him, nor
should she use troublesome words. This behavior helps to preserve
one's tongue and fulfill living equitably through speech. The Prophet,
sallallaahu 'alayhi wa sallam, once asked 'Aa'ishah, may Allaah be
pleased with her, while he, sallallaahu 'alayhi wa sallam, was in the
mosque )Masjid(:"Give me the straw mat."She, may Allaah be pleased
with her, said, "I am menstruating." The Prophet, sallallaahu 'alayhi
wa sallam, said:"Your menstruation is not in your hands."]Muslim[.
Just look at how the Prophet, sallallaahu 'alayhi wa sallam, asked a
Mother of the Believers for something, and when she declined, she
mentioned her Sharee'ah-based excuse. She, may Allaah be pleased with
her, did not say no or that she could not without a justification;
rather, she, may Allaah be pleased with her, said that she was in her
menstruation, awaiting instructions on what to do. The Prophet,
sallallaahu 'alayhi wa sallam, replied:"Your menstruation is not in
your hands,"meaning that she could simply hand it over since entering
a hand into the mosque is not like entering the whole body.
The lesson we learn here is kindness in calling or requesting
something. Marital problems may arise due to frequent requests.
Scholars mentioned that when a man burdens his wife with many demands
and his manner of demanding is bothersome, this would be one of the
major reasons that ruin affection and love. A woman in this case feels
as if she is a humiliated servant in her husband's house.
Wise men, with the Prophet, sallallaahu 'alayhi wa sallam, before
them, advised giving reward upon request, at least with kind words.
For example, when the husband asks his wife to do something, and she
does it, he should say kind words to her, such as supplicating to
Allaah The Almighty to grant her goodness and bless her. Once the wife
realizes that her favor and goodness are appreciated, thanked and not
denied, she will appreciate this from her husband and will actively do
good to him and fulfill his needs. This will greatly help them live
equitably together.
3- In conversations and jesting. The spouses should not talk to one
another at inappropriate times. Some scholars said that it is harmful
that a woman talks to her husband when he is tired and exhausted or
that a man talks to his wife when she is tired and exhausted. This
entails boredom and contradicts living in the kindness that Allaah The
Almighty enjoined. They added that when a man jests with his wife, he
should use the best words, and when he relates something to her, he
should select the best event that positively and fruitfully affects
her.
)To be continued(

Women site, - Mutual Rights - Good Companionship - II

4- In disputes and arguments. Living in kindness implies that when a
dispute arises between the spouses, the husband should define the
points of dispute and explain her mistake to her, if she is the one
who is mistaken. This should be done in a way that involves no reproof
or scolding, particularly if he wants her to admit something. When she
admits, he has the choice to either reproach or forgive her. Attacking
her hastily before explaining her mistakes would end the love and
intimacy and hinder the process of living equitably, because she would
feel that she has been wronged. Therefore, it is best that the husband
explains to his wife her mistake kindly.
The Prophet, sallallaahu 'alayhi wa sallam, knew when his wife
'Aa'ishah, may Allaah be pleased with her, was pleased or displeased
with him. When she was pleased with him, she, may Allaah be pleased
with her, would say, "By the Lord of Muhammad"; otherwise, she, may
Allaah be pleased with her, would say, "By The Lord of Ibraaheem
]Abraham, may Allaah exalt his mention[." The Prophet, sallallaahu
'alayhi wa sallam, knew that she would not swear by the Lord of
Ibraaheem, may Allaah exalt his mention, unless there was something
wrong. In both cases, she, may Allaah be pleased with her, swore by
Allaah, who is of course the Lord of Muhammad sallallaahu 'alayhi wa
sallam, and the Lord of Ibraaheem, may Allaah exalt his mention, but
she would use the latter to show that she was upset. This practice was
the perfect politeness that only a noble and honorable lady would
practice. Such a lady neither attacks nor scolds her husband for his
mistakes, but rather behaves patiently and bashfully. Surely, no woman
behaves patiently and bashfully, but Allaah will grant her success and
a good end.
Also, no man encounters harm from his wife patiently and without
saying hurtful or unpleasant words to her but Allaah The Almighty will
grant him a good end in this life and a great Hereafter. It is
reported that one day a student visited a scholar and saw his son
serving him and showing him dutifulness in an amazing way. When the
son left, the scholar asked his student, "Are you amazed at his
dutifulness?" The student replied in the affirmative and said that he
was very amazed at the dutifulness of the son. The scholar explained,
"I lived with his mother for more than twenty years and she never
smiled at me, but I reacted patiently. Thus, Allaah The Almighty
compensated me with what you have seen."
When a man encounters the harm of his wife with abuse, revilement and
curses, she disdains and disparages him. As a result, she will not
speak of his love or affection in his absence. People say that man
becomes a subject of discussion after his death, so he should choose
for himself the best speech. It means that all people who dealt with
him will talk about him after his death. They will mention what he
said and did.
The perfection of man appears in the flame of his anger when he
controls himself and does not say anything but good. May Allaah endow
His mercy upon a husband who abstains from saying unpleasant words to
his wife!
Living equitably through speech is an important element in the
reformation of Muslim homes, and Allaah The Almighty increases the
reward of His slave according to the degree of his patience. Allaah
The Almighty favored men over women and endowed upon them patience and
wisdom that are not granted to others. Thus, the husband should show
patience regardless of whatever he hears or sees from his wife. Also,
the righteous woman should patiently endure any hurtful and harsh
words of her husband, for Allaah The Almighty will make these words a
cause for elevating her degrees, multiplying her good deeds and
forgiving her sins. Indeed, when Allaah The Almighty loves a people,
He tests them.
So Allaah may test a woman by giving her a husband who harms her and
whom she hears unpleasant words from.
Kind treatment:
Living in kindness also entails kind treatment, which emanates from
being an ideal husband, concord and mutual faithfulness of the
spouses. Muslim homes will not be reformed except through righteous
deeds and good companionship that reflect a person's good nature, high
morals and virtue. The Prophet, sallallaahu 'alayhi wa sallam,
testified that the best of men are those who treat their wives kindly
and become superior with their good deeds, manners and noble
qualities.
It is not enough for the man to claim these qualities; he should
translate them into action. When Allaah The Almighty wants to complete
His favors over His slave and shower him with His blessings, He
beautifies him with good conduct. So, a Muslim who adheres to Islam
and follows the way of Allaah The Almighty should, after obeying Him,
be keen to maintain noble morals and Islamic etiquettes whereby Allaah
The Almighty would increase His reward. The Prophet, sallallaahu
'alayhi wa sallam, said:"Shall I inform you of those among you who
will be closest to me in position on the Day of Resurrection? ]They
are[ those of you who have the best morals"]At-Tirmithi[
The Companions, may Allaah be pleased with them, eagerly asked the
Prophet, sallallaahu 'alayhi wa sallam, about what causes men and
women to enter Paradise, saying, "What are the deeds that cause man to
enter Paradise the most?" The Prophet, sallallaahu 'alayhi wa sallam,
replied:"Fearing Allaah and ]having[ high morals."]At-Tirmithi[ Words
and actions are required for the spouses to live equitably, and the
best person is the one who has the best and most perfect manners. The
Prophet, sallallaahu 'alayhi wa sallam, said:"The most perfect
believers in faith are those among them with high
morals."]At-Tirmithi[
The Prophet, sallallaahu 'alayhi wa sallam, made man's wife and
relatives the most entitled to his good manners. Therefore, he ordered
dutifulness to one's parents due to their closeness. A man asked, "O
Messenger of Allaah, who is the most deserving person of my good
companionship?" The Prophet, sallallaahu 'alayhi wa sallam,
replied:"Your mother."The man again, "Then who?""Your mother,"The
Prophet, sallallaahu 'alayhi wa sallam, replied. The man asked again,
"Then who?" He said:"Your mother."He then asked, "Then who?"
Thereupon, the Prophet, sallallaahu 'alayhi wa sallam, said:"Your
father."]Al-Bukhaari & Muslim[
The Prophet, sallallaahu 'alayhi wa sallam, made the greatest share of
man's good manners for his relatives, so the first thing we look for
in the man whom Allaah has beautified and enhanced in his manners is
his good manners with his family. This is because a man might behave
in a kind and gentle way in front of people, but once he enters his
own house, he behaves badly – this is the most evil creation even if
he is kind with people. His kindness in this case is pretentious and
hypocritical, but if he were to behave peacefully, kindly, mercifully
and gently with his weak wife and children who are under his authority
and power, it would be considered a sure sign that he is truthful in
his good manners.
For this reason, the man who wants to behave in a good way should
begin with his family. The Prophet, sallallaahu 'alayhi wa sallam, led
the Muslim Ummah )nation( and stood on the pulpit, permitting what
Allaah The Almighty made lawful, prohibiting what Allaah The Almighty
made unlawful, explaining the Sharee'ah of Allaah and guiding to His
way. He, sallallaahu 'alayhi wa sallam, led the armies to make the
religion of Allaah The Almighty dominant and His word reign supreme.
Yet, when he, sallallaahu 'alayhi wa sallam, entered his house, he,
sallallaahu 'alayhi wa sallam, would enter with compassion, mercy,
gentleness and kindness.
The Prophet, sallallaahu 'alayhi wa sallam, was the best man in
treating his wives; the first thing he, sallallaahu 'alayhi wa sallam,
would do was to use a Siwaak )toothstick( so that his wife would not
find a bad odor. This indicates that the husband, through living
equitably with his wife, should take care of his appearance. Ibn
'Abbaas, may Allaah be pleased with him, would bring a Kohl container
and apply Kohl before the mirror, saying, "I like adorning myself for
my wife, as I like my wife adorning herself for me." This is the
perfection of Islam.
A Muslim man adopts certain practices and perfections with people when
he goes out of his house. Once he returns to his family and wife, he
treats each of them properly. The first thing the Prophet, sallallaahu
'alayhi wa sallam, would do upon entering his house was to use the
Siwaak. When he was alone with his wives, he, sallallaahu 'alayhi wa
sallam, would be kind, use the best speech and act in the best way.
When 'Aa'ishah, may Allaah be pleased with her, was asked about the
manners of the Prophet, sallallaahu 'alayhi wa sallam, at home, she
said, "He was in the service of his family." Sometimes he would stitch
his clothes and had no feeling of belittlement; it was an honor and
perfection as he was the most perfect, most honored and the highest in
rank and status in the sight of Allaah The Almighty.
Seeing one's family should be featured with modesty and humbleness.
The Prophet, sallallaahu 'alayhi wa sallam, said:"Shall I inform you
of those among you who are closest to me in position on the Day of
Resurrection? ]They are[ those of you who have the best morals, and
are the most humble."]At-Tirmithi[ The wife is most entitled to this
humbleness. When the Prophet, sallallaahu 'alayhi wa sallam, visited
his wives, he, sallallaahu 'alayhi wa sallam, was keen to bring them
happiness, so that they would feel his love, fidelity and the bond
with him after his departure. To help strengthen this feeling, the
Prophet, sallallaahu 'alayhi wa sallam, would kiss his wives before he
left, not out of sexual desire because once he heard the Athaan )call
to prayer( he, sallallaahu 'alayhi wa sallam, would be busied by that,
but rather because the Prophet, sallallaahu 'alayhi wa sallam, would
kiss his wife out of affection and mercy so that she would realize her
place in his heart and sentiment. A guided Muslim, who wishes to abide
by the Sharee'ah of Allaah regarding living equitably, should treat
his family in an honorable manner. Moreover, the Prophet, sallallaahu
'alayhi wa sallam, was keen to bring happiness to his wives when
sitting with them, being sad on the sad occasions and being happy on
the happy occasions. Nevertheless, he would never say anything but the
truth.
)To be continued(

Women site, - Mutual Rights - Good Companionship - III

One day, the Prophet, sallallaahu 'alayhi wa sallam, told 'Aa'ishah,
may Allaah be pleased with her, the lengthy Hadeeth of Umm Zar', which
was narrated by Muslim, may Allaah have mercy upon him, and was
explained by some scholars in volumes due to its enormous pearls of
wisdom and meanings. After the Prophet, sallallaahu 'alayhi wa sallam,
told 'Aa'ishah, may Allaah be pleased with her, how Abu Zar' treated
his wife Umm Zar', the Prophet, sallallaahu 'alayhi wa sallam, said:"I
am to you like Abu Zar' to Umm Zar'."He, sallallaahu 'alayhi wa
sallam, meant by this that he was perfect in good companionship and
intimacy, just like Abu Zar' was with Umm Zar'.
In happy and cheerful moments, the Prophet, sallallaahu 'alayhi wa
sallam, brought happiness and cheer to his family. It was
authentically narrated that on the day of 'Eed the Abyssinian boys
arrived and played with spears in the mosque. Just look at the perfect
Sharee'ah of Islam and its sublime mission! On that day of 'Eed which
is characterized by happiness, the souls need a type of peace and
affinity to remove the state of apathy and weariness. On that day, the
Abyssinians entered the mosque of the Prophet, sallallaahu 'alayhi wa
sallam, and paraded with their spears. Just look where the parade was
held; it was held in the second most sacred House of Allaah, the
Mosque of the Prophet, sallallaahu 'alayhi wa sallam!
The mosque was taken as a place where people played with spears on the
day of 'Eed because it was a merry occasion. Islam is a religion of
perfection that gives everything its due right and estimation.
'Aa'ishah, may Allaah be pleased with her, wanted to feel happy on
that day. She, may Allaah be pleased with her, wanted to watch the
Ethiopians parading with their spears. She, may Allaah be pleased with
her, asked the Prophet, sallallaahu 'alayhi wa sallam, to let her see
the parade, so how did the Prophet, sallallaahu 'alayhi wa sallam,
reply to her? Did he, sallallaahu 'alayhi wa sallam, tell her that she
was immature or that she was wasting her time? Did he, sallallaahu
'alayhi wa sallam, start reminding her that Paradise and Hell were
approaching? No. The Prophet, sallallaahu 'alayhi wa sallam, stood up
on his noble feet to allow her to watch the Ethiopians, not for the
purpose of watching for its own sake, but because he, sallallaahu
'alayhi wa sallam, knew that this standing would please Allaah The
Almighty. The Prophet, sallallaahu 'alayhi wa sallam, who was the
cream and most perfect of creation, kept standing to please Allaah
without the least feeling of blemish or belittlement, because he,
sallallaahu 'alayhi wa sallam, felt that he was bringing affection,
love and happiness to his family and translating his true love and
perfect marriage by his standing. For that reason, the Prophet,
sallallaahu 'alayhi wa sallam, was the best husband to his wife, and
his behavior represents the perfect and best guidance for the Muslim
who wants to live equitably with his wife.
His wife would prepare his food and drink, and when he, sallallaahu
'alayhi wa sallam, gathered with his family, beloved persons and wife
under one roof, he, sallallaahu 'alayhi wa sallam, would not say
unpleasant words to her. If he, sallallaahu 'alayhi wa sallam, found
the food delicious, he would praise and appreciate it and thank the
one who prepared it after thanking Allaah The Almighty. If he,
sallallaahu 'alayhi wa sallam, found fault with it, he would not
dispraise or criticize it, nor would he dispraise the one who cooked
it.
Living equitably requires sacrifice, true love and mutual emotions
that indicate perfection in marriage and intimacy. Therefore, the
guidance of the Prophet, sallallaahu 'alayhi wa sallam, is the most
perfect guidance.
It was authentically narrated that 'Aa'ishah, may Allaah be pleased
with her, said that she would bring broth or milk to the Prophet,
sallallaahu 'alayhi wa sallam, and though he, sallallaahu 'alayhi wa
sallam, was the one who requested it, he, sallallaahu 'alayhi wa
sallam, would insist that she drink before him. 'Aa'ishah, may Allaah
be pleased with her, was a noble woman and daughter of a noble man, so
she did not accept drinking before the Messenger of Allaah,
sallallaahu 'alayhi wa sallam, and preserved his right. When she gave
him the drink, he, sallallaahu 'alayhi wa sallam, would ask her to
drink first, and when she refused, he, sallallaahu 'alayhi wa sallam,
would insist by taking an oath that she would drink first. As a
result, she would take the container and drink and after that the
Prophet, sallallaahu 'alayhi wa sallam, would put his mouth in the
same spot that her mouth had been. The Prophet, sallallaahu 'alayhi wa
sallam, did not do so without reason; rather, he, sallallaahu 'alayhi
wa sallam, wanted to let her know her value and to show her his love
and affection. That is because just as the Prophet, sallallaahu
'alayhi wa sallam, sought closeness to his Lord through prostration
and bowing to Him, he, sallallaahu 'alayhi wa sallam, also sought
closeness to Him through comforting his wife's heart, bringing her
happiness and making her cheerful. The Prophet, sallallaahu 'alayhi wa
sallam, sought closeness to Allaah by teaching the Ummah )Muslim
nation( perfect manners and the best ways of treating families and
wives.
These are very important matters that a Muslim should pay attention
to. Sometimes the wife needs to feel happy in her home, so if the
Muslim wants to make her so he should adopt the guidance of the
Prophet, sallallaahu 'alayhi wa sallam. Sometimes she wants to feel
happy outside the house, so we find that the Prophet, sallallaahu
'alayhi wa sallam, would go out with his wife to Qubaa' and race her.
The Prophet, sallallaahu 'alayhi wa sallam, and his wife started
running, and she would beat him. Later, when she gained weight, the
Prophet, sallallaahu 'alayhi wa sallam, raced her again and this time
he beat her, saying: "Tit for tat." All these things represent love
and kind treatment in lifestyle.
Whenever man looks at, reflects upon or studies well the guidance of
the Prophet, sallallaahu 'alayhi wa sallam, he will surely find good
companionship in its perfect manner and best form, since he,
sallallaahu 'alayhi wa sallam, was the most perfect man in living
equitably with his family. Muslim homes will never be happy until
these warm emotions are observed. Look at the man who treats his wife
with these true feelings and emotions and how Allaah blesses his
family and wife. He surely leads a happy and serene life, since
whoever fears Allaah, carries out His orders and lives in kindness
with his wife, Allaah rewards him by granting them a happy life and
good companionship. The same thing applies to the woman who fears
Allaah and lives in kindness with her husband. They will only hear and
see what makes them happy. Therefore, a Muslim should abide by the
Quran and the Sunnah of the Prophet, sallallaahu 'alayhi wa sallam, in
fulfilling this great duty.
There is another very important point that we should consider, namely,
the lack of reward for not reciprocating good companionship. In other
words, it is very difficult for the husband to show affection, mercy
and kindness to his wife while the wife in return shows misbehavior,
harm, contempt or disobedience. Similarly, it is very difficult for
the wife to show warm emotions, kind feelings and good manners to her
husband, while he in return treats her with painful, harsh and hurtful
sentiments that devastate her. So, what should Muslim spouses do?
Some scholars have said that the greatest and most perfect reward for
good companionship takes place when the husband who observes good
companionship with his wife is mistreated, or when the wife who
observes good companionship with her husband is mistreated. This is
the truest form of good companionship. One day, a man said, "O
Messenger of Allaah, I maintain kinship ties with my relatives, but
they sever them; I give them, but they deprive me; and I pardon them,
but they are rough to me." The Prophet, sallallaahu 'alayhi wa sallam,
said:"If you are as you say, it is as if you are feeding them hot
ashes."]Muslim[ This means that the man was the winner as he had
gained the reward. Allaah who does not allow the reward of those who
do good deeds to go astray.
Spouses who treat one another kindly are expecting a good reward and a
happy end from Allaah The Almighty. A husband should not wait for a
reward from his wife; he should wait for that from Allaah The
Almighty. Every Muslim who wishes to possess good and perfect manners
should not hope for reward from other people; rather, he should always
be watchful of Allaah and abide by His Laws, not to have his goodness
or kindness rewarded with a similar attitude, but to gain appreciation
from Allaah who is above the seven heavens. He should do so in order
to find his kind words, manners and good treatment written in the
record of his good deeds on a Day when the contents of the graves will
be scattered and that which is within the breasts exposed. If the man
adopts good manners and proves to be a kind husband while his wife is
evil and harms him, he should be patient. Perhaps Allaah will
compensate him with something better.
Talking about Zakariyya )Zachariah(, may Allaah exalt his mention,
Allaah Says )what means(:}And amended for him his wife.{]Quran 21:90[
Some scholars commented on this verse saying that when Allaah tested
Zakariyya, may Allaah exalt his mention, by depriving him of
offspring, he earnestly turned to Allaah in supplication. Allaah Says
)what means(:}]This is[ a mention of the mercy of your Lord to His
servant Zechariah. When he called to his Lord a private supplication.
He said, "My Lord, indeed my bones have weakened, and my head has
filled with white, and never have I been in my supplication to You, my
Lord, unhappy. And indeed, I fear the successors after me, and my wife
has been barren, so give me from Yourself an heir."{]Quran 19:2-5[
Prophet Zakariyya, may Allaah exalt his mention, supplicated to Allaah
at the age of one hundred and twenty without despair of His Mercy. He
supplicated to Allaah at the end of his life to grant him a child, and
Allaah fulfilled his need and more out of His Bounty. It always
happens that when a person supplicates Allaah with certainty in
troubles and hardships, Allaah answers his supplication and grants him
even more than what he asked for. Thus, Allaah says )what means(:}And
amended for him his wife.{]Quran 21:90[ Allaah granted him Yahya
)John(, may Allaah exalt his mention, and amended his wife. Some
scholars said that his wife would insult and harm him and that she was
ill-mannered and harsh with him; yet, he, may Allaah exalt his
mention, remained patient with her until the end of his life.
Accordingly, Allaah compensated him by granting him a child and making
his wife religiously observant who lived equitably with him.
Hence, if the man lives equitably with his wife and finds good in her,
he should praise Allaah The Almighty; otherwise, he should be patient,
fully believing that Allaah does not allow the reward of the person
who does good deeds to go astray. This also applies to wives whose
good companionship is returned with ill-treatment by their husbands.
She should expect that Allaah would compensate her for her patience
and comfort her pains, and compensate her in her religion, life and
the Hereafter.