Commentary on the verse in which Allaah says: “Verily, Allaah will not change the (good) condition of a people aslong as they do not change their state (of goodness) themselves (by committing sins andby being ungrateful anddisobedient to Allaah)” [al

Commentary on the verse in which Allaah says: "Verily, Allaah will not
change the (good) condition of a people aslong as they do not change
their state (of goodness) themselves (by committing sins andby being
ungrateful anddisobedient to Allaah)" [al-Ra'd 13:11]
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What is the meaning of the words of Allaah, may He be blessed and
exalted, in Soorat al-Ra'd (interpretation of the meaning): "Verily,
Allaah will not change the (good) condition of a people as long as
they do not change their state (of goodness) themselves (bycommitting
sins and by being ungrateful and disobedient to Allaah)" [al-Ra'd
13:11]?.
Praise be to Allaah.
This is an important verse which indicates that Allaah, may He be
blessed and exalted, in His perfect justice and wisdom does not change
the condition of the people from good to bad or from bad to good, from
ease to hardship or from hardshipto ease, unless they change their
condition themselves. So if they are in a state of righteousnessand
goodness and they change, Allaah will changethings for them with
punishment, calamities, hardship, drought, famine,disunity and other
kinds of punishments as appropriate requital. Allaah says
(interpretationof the meaning): "And your Lord is not at all unjust to
(His) slaves" [Fussilat 41:46].
Or He may give them respite and give them time so that they might
truen to the right path, but if they do not then they will be seized
unexpectedly, as He says (interpretation of the meaning): "So, when
they forgot (the warning) with which they had been reminded, We opened
for them the gates of every (pleasant) thing, until in the midst of
their enjoyment in that which they were given, all of a sudden, We
took them (inpunishment), and lo! Theywere plunged into destruction
with deep regrets and sorrows" [al-An'aam 6:44]., meaning despairing
of all goodness -- we seek refuge in Allaah from the punishment and
wrath of Allaah. Or they may be given respite until the Dayof
Resurrection, when their punishment will be more severe, as Allaah
says (interpretation of themeaning):
"Consider not that Allaah is unaware of that which the Zâlimûn
(polytheists, wrongdoers) do, but He gives them respite up to aDay
when the eyes will stare in horror"[Ibraaheem 14:42], meaning that
they are given respite until after death, and that will be a greater
and more severe punishment.
Or they may be in a state of evil and sin, then they repent to Allaah
and turn back to Him, and they regret their sins and adhere to
obedience, so Allaah changes their state of wretchedness, hardshipand
poverty to ease, unityand righteousness because of their good deeds
and their repentance to Allaah, mayHe be glorified and exalted. It
says in another verse (interpretation of the meaning): "That is so
because Allaah will never change a grace which He has bestowed on a
peopleuntil they change what is in their ownselves" [al-Anfaal 8:53].
This versetells us that if they are in a state of ease, comfort and
goodness, then they change and turn to sin, their situation will be
changed -- there is no power and no strength except with Allaah -- or
they may be given respite, as stated above. The opposite is also true:
if they were in a state of evil and sin, or disbelief and misguidance,
then they repent, regret their sin and adhere to obedience to Allaah,
Allaah will change their situation from bad to good; He will change
theirdisunity into unity and harmony; He will change their hardship to
ease, well being and plenty; He will change their situationfrom
draught, famine, , lack of water and so on torainfall, fertile land
and other kinds of goodness. End quote.

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Nothing, Only Love

He comes to you with barbs in his skin
and blood on his cheek.
He comes with eyes of loam and gold.
He comes to you again andagain,
as a youth and a man.
He has never forgotten you.
He comes with burns on his back
but standing straight,
hiding his scars and his shame,
wearing a half-thawed grin.
He has never stopped thanking you.
He comes with no answers,
with nothing, only love,
a heart like a sun,
and a soul like an African rain.
Will you open your arms to him
and hold him so tightly
that when you let go
he falls down laughing
happy to be alive,
happy to be a father and a man,
happy for you
and for the first time, yearsago
that he heard your voice
like the whisper
of a summer wind?

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THE STATUS OF WOMAN IN ISLAM

The Spiritual Aspect
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The Qur'an provides clear-cut evidence that woman iscompletely equated
withman in the sight of God interms of her rights and
responsibilities. The Qur'anstates:
"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It
also states:
...So their Lord accepted their prayers, (saying): I will not suffer
to be lost the work of any of you whether male or female. You proceed
one from another ...(Qur'an 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to
him will We give a new life that is good andpure, and We will bestow
on such their reward according to the their actions. (Qur'an 16:97,
see also 4:124).
Woman according to the Qur'an is not blamed for Adam's first mistake.
Both were jointly wrong in theirdisobedience to God, both repented,
and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact
(20:121), Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting,
Poor-due, and Pilgrimage, woman is no different from man. In some
cases indeed, woman has certainadvantages over man. For example, the
woman is exempted from the daily prayers and from fasting during her
menstrual periods and forty days after childbirth. She is also
exempted from fasting during her pregnancy and when she is nursing her
baby if there is any threat to her health or her baby's.If the missed
fasting is obligatory (during the month of Ramadan), she can make up
for the missed days whenever shecan. She does not have to make up for
the prayers missed for any of the above reasons. Although women can
and did go into the mosque during the days of the prophet and
thereafter attendance et the Friday congregational prayers is optional
for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are
considerate of the fact thata woman may be nursing her baby or caring
for him,and thus may be unable togo out to the mosque at the time of
the prayers. They also take into account the physiological and
psychological changes associated with her natural female functions.
The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian
tribes, the Qur'an forbade this custom, and considered it a crime like
any other murder.
"And when the female (infant) buried alive - is questioned, for what
crimeshe was killed." (Qur'an 81:8-9).
Criticizing the attitudes of such parents who reject their female
children, the Qur'an states:
When news is brought to one of them, of (the Birth of) a female
(child), his facedarkens and he is filled with inward grief! With
shame does he hide himself from his people because of the bad news he
has had! Shall he retain her on (sufferance) and contempt, or bury her
in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16:
58-59).
Far from saving the girl's life so that she may later suffer injustice
and inequality, Islam requires kind and just treatment forher. Among
the sayings of Prophet Muhammad (P.) inthis regard are the following:
Whosoever has a daughterand he does not bury her alive, does not
insult her, and does not favor his son over her, God will enter him
into Paradise. (Ibn Hanbal, No. 1957).
Whosoever supports two daughters till they mature,he and I will come
in the day of judgment as this (and he pointed with his two fingers
held together).
A similar Hadeeth deals in like manner with one who supports two
sisters. (Ibn-Hanbal, No. 2104).
The right of females to seek knowledge is not different from that of
males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim
as used here including both males and females.
b) As a wife:
The Qur'an clearly indicates that marriage is sharing between the two
halves of the society, and that its objectives, beside perpetuating
human life, are emotional well-being and spiritual harmony. Its bases
are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from
yourselves that you may find rest, peace of mind in them, and He
ordained between you love and mercy. Lo, herein indeed are signs for
people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone
without their consent.
Ibn Abbas reported that a girl came to the Messengerof God, Muhammad
(P.), and she reported that her father had forced her to marry without
her consent. The Messenger of God gave her the choice . . .(between
accepting the marriage or invalidating it). (Ibn Hanbal No. 2469)

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WOMEN'S LIBERATION THROUGH ISLAM

Today people think that women are liberated in the West and that the
women's liberation movement began in the 20th century. Actually, the
women's liberation movement was not begun by women but was revealed by
God to a man in the seventh century by the name of Muhammad (peace be
upon him), who is known as the last Prophet of Islam. The Qur'an and
the Traditions of the Prophet (Hadith or Sunnah) are the sources from
which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTS
Islam, fourteen centuries ago, made women equallyaccountable to God in
glorifying and worshipping Him - setting no limits on her moral
progress. Also, Islam established a woman's equality in her humanity
with men. In the Qur'an, inthe first verse of the chapter entitled
"Women,"God says, "O mankind! Be careful of your duty to your Lord Who
created you from a single soul and from it its mate and from them both
have spread abroad a multitude of menand women. Be careful of your
duty toward Allah in Whom you claim (your rights) of one another,
andtowards the wombs (that bore you). Lo! Allah has been a Watcher
over you." (4:1) Since men and women both came from the same essence,
they areequal in their humanity. Women cannot be by nature evil (as
some religious believe) or then men would be evil also. Similarly,
neither gender can be superior because it would be a contradiction of
equality.
II. CIVIL RIGHTS
In Islam, a woman has the basic freedom of choice and expression based
on recognition of her individual personality. First, she is free to
choose her religion. The Qur'an states: "There is no compulsion in
religion. Right has been made distinct from error." (2:256) Women are
encouraged in Islam to contribute their opinions and ideas. There are
many traditions of the Prophet (pbuh) which indicate women would pose
questions directly to him and offer their opinions concerning
religion, economics and social matters. A Muslim woman chooses her
husband and keeps her name after marriage. A Muslim woman's testimony
is valid in legal disputes. In fact, in areas in which women are more
familiar, their evidence is conclusive.
III. SOCIAL RIGHTS
The Prophet (pbuh) said:"Seeking knowledge is a mandate for every
Muslim (male and female)." This includes knowledge of the Qur'an and
the Hadith as well as other knowledge. Men and women both have the
capacity for learning and understanding. Since it is also their
obligation to promote good behavior and condemn bad behavior in all
spheres of life, Muslim women must acquire the appropriate education
to perform this duty in accordance with their own natural talents and
interests. While maintenance of a home, providing support to her
husband, and bearing, raising and teaching of children are among the
first and very highly regarded roles for a woman, if she has the
skills to work outside the home for the good of the community, she may
do soas long as her family obligations are met. Islam recognizes and
fosters the natural differences between men and women despite their
equality. Some types of work are more suitable for men andother types
for women. This in no way diminishes either's effort nor its benefit.
God will reward both sexes equally for the value of their work, though
it may not necessarily be the same activity. Concerning motherhood,
the Prophet (pbuh) said: "Heaven lies under the feet of mothers." This
implies thatthe success of a society canbe traced to the mothers that
raised it. The first and greatest influence on a person comes from the
sense of security, affection,and training received fromthe mother.
Therefore, a woman having children must be educated and conscientious
in order to be a skillful parent.
IV. POLITICAL RIGHTS
A right given to Muslim women by God 1400 yearsago is the right to
vote. Onany public matter, a woman may voice her opinion and
participate in politics. One example, narrated in the Qur'an (60:12),
is that Muhammad(pbuh) is told that when the believing women come to
him and swear their allegiance to Islam, he must accept their oath.
This established the right of women to select their leader and
publicly declareso. Finally, Islam does not forbid a woman from
holding important positions in government. Abdur-Rahman Ibn Auf
consulted many women before he recommended Uthman Ibn Affan to be the
Caliph.
V. ECONOMIC RIGHTS
The Qur'an states: "By the creation of the male and female; Verily,
(the ends) ye strive for are diverse." (92:3-4) In these verses, God
declares that He created men and women to be different, with unique
roles, functions andskills.

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