The Distorted Image of Muslim Women

Since the height of the feminist movement in thelate 70's there has
been amagnifying glass placed over the status of Muslim women.
Unfortunately, the magnifying glass thathas been used is an unusual
one. Unusual in the sense that it is very selective about which items
it will magnify; other items it will distort to such a degree that
they will no longer look familiar. I remember once reading in an "in
depth" article about the lives of Muslim women. This article
"explained" that at any time a man can divorce his wife by simply
stating "I divorce you, I divorce you, I divorce you". This article
can lead anyone ignorantof the Islamic ruling regarding divorce to
believe that in less than five seconds the woman is left with no
husband and is left to care for herself (and possibly children) by any
means necessary. The question that immediately poppedup in my mind
was, "Did the author innocently write that out of sincere ignorance or
was it another of the many attempts to degrade the religion of Islam
and its followers (muslims)?" It may be my own paranoia, but I tend to
believe it was the latter of the two.
The truth of the matter is that Islam has the most humane and most
just system of divorce that exists. Firstly, many options are taken
and tried before coming to the decision of the divorce. If the man and
woman decide that they can no longer live together successfully as a
husband and wife, the husband (in most cases, not always) pronounces
the divorce by saying "I divorce you". At this point the waiting
period begins. The waiting period lasts for three menstrual cycles to
assure the woman is not pregnant. This period allows the couple time
to think about what they are doing and if this is what they really
want to do. There are no lawyers involved to antagonise an already
delicate situation.
In the case that it is realised, that the woman is pregnant, the
waiting period lasts the entire time she is pregnant. During the
waiting period (whether the woman is pregnant or not) the man is
obligatedto provide food, clothing and shelter to the woman as he did
before the divorce pronouncement. If the couple carries the divorce
through to the birth of the child and the woman suckles the baby, the
man is obligated to feed and clothe both his ex-wife for the time the
woman suckles (the maximum being two years). After this weaning, the
child will be provided for by the father until he/she is no longer in
need of support.
It is quite ironic that in such an "advanced society" as America,
thereare divorce cases in which women are being forced to pay alimony
to their ex-husbands. Can this and many other things we know about the
American system of divorce compare to the Islamic system of divorce?
I have also read stories wherein it is stated that women are forced to
marry men without their consent. This in no way resembles the marriage
system in Islam. In Islaam the woman marries the man of her choice.
She may even marry someonethat her mother and/or father objects to.
The point is that it is the woman who makes the final decision as to
whomshe will marry. Once the man and the woman decide that they are
interested in one anotherfor marriage, a dowry is decided upon. A
dowry isnot a brides price but, it is a gift from the groom to the
bride. They agree upon a gift that is affordable by the groom. In the
time of the Prophet (sas), often things such as livestock and money
were given. This is a wise decision in the event that a woman becomes
divorced or widowed, she has some financial security to fall back on
even if it is for a limited amount of time. Once the man and woman are
married, the man is required to clothe,feed, shelter and educateher
(or allow her to be educated) in the same manner as he does himself.
The last distorted image that I will cover is that of the Muslim
women's dress. The western influenced media portrays our dress to be
outdated and oppressive.Needless to say however, I differ with these
adjectives. Our dress codedoes not hinder us from doing anything
productive in our lives. Muslim women maintain a variety of jobs, non
of which are devalued nor hampered due to their dress code. And as for
thetiming of muslims women's dress during these contemporary times, it
seems most appropriate due to decreasing morals in the world today.
For those who say that Islamic dress is outdated, they speak from
great ignorance. The decreasing morality and trials of this time makes
Hijaab even more in need. More than ever before sex crimes are
rampant. Although this society tells women they can wear what they
wantto wear, anytime a rape occurs the woman is the one put on trial
an one ofthe first questions is,"What were you wearing?" This concept
seems as though it is a set up directed against the so called
contemporary woman. Also there is a direct correlation between the
respect a man has for a woman and the amount of her body her body she
displays flauntingly.
In conclusion, I hope this article helped to clear up some
distorted/misunderstood aspects of Islam and women. Women in Islam are
respected and held inhigh regard. We will never find success
and/orsolutions to our problemsuntil we realise that Allaah knows best
and that this disbelieving society will ruin itself.

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Avoid Asking Me Until ITeach You

Texts about Excessive Questioning
Abu Hurayrah, may Allah be pleased with him, reported that Allaah's
Messenger gave a speech in which he said:O people! Hajj is obligatory
for you, so perform hajj.
Someone asked, "Every year, O Messenger of Allaah?" He was silent
until asked a third time. Then he said:If I say "Yes," it would become
obligatory (every year); but you would not be capable of it.
Then he said:Avoid (asking) me as long as I leave you; surely those
before you were destroyed for their numerous questions and
disobedience to their prophets. When I command you with something, do
as much ofit as you are able; and when I forbid you from something,
stay away from it.(Al- Bukhaaree and Muslim)
Qataadah reported from Anas that Allaah's Messenger was being
questioned excessively about various matters, until he became very
angry one day, and ascended the minbar (steps) to say,No one asksme
about anything todaybut I will explain it for him.A man, who had doubt
as to whether the man to whom he was attributed was his true father,
said, "O Messenger of Allaah! Whois my father?" He replied,Huthaafah
is yourfather.'Umar, realizing the Prophet's anger for these
questions, stood and said: "We are satisfied with Allaah as our Lord,
with Islaam as our religion, and with Muhammad as our Messenger. We
seek refuge in Allaah from the fitnah!"
Upon mentioning this hadeeth, Qataadah would also mention the aayah:«O
you who believe! Do not ask aboutthings which, if made plain to you,
may cause you trouble. But if you ask about them while theQur'aan is
being revealed, they will be made plain to you. Allaahhas pardoned
that; and Allaah is pardoning, forbearing. Before you, acommunity
asked such questions; then on that account they became disbelievers .»
[ Al-Maa'idah 101-102]
Anas, may Allah be pleased with him, also mentioned that the man's
questioning about his father prompted the revelation of the above
aayah. [1]
The Prohibition of AskingQuestions Excessively
Thus the companions were forbidden from asking unnecessary questions,
as indicated inthe above aayah. This provides proof for the
prohibition of asking about that which the questioner has no real
need, like asking if someone is in Hell or Paradise, or if his true
father is the one to whom he is attributed. It is also prohibited to
ask questions in a harassing, joking or mocking manner, as the
hypocrites and deviants do. Related to this is asking about that which
Allaah has kept hidden from his servants, like theactual time of the
Final Hour, or the nature of thesoul.
Furthermore, this prohibited the Muslims (at the time of the Prophet)
from asking excessive questions about the lawful and unlawful, out of
fear thatsome restrictions would be revealed about it, like
questioning about hajj, whether it is obligatory every year or not.
Sa'd, may Allah be pleased with him, reported that the Prophet
said:Surely the worst in crime among the Muslim is he who asks about a
thing that is not prohibited, but it becomes prohibited due to his
asking.(Al-Bukhaaree andMuslim)
Thus the Muhaajiroon (emigrants) and Ansaar (helpers) who lived in
al-Madeenah, and whose hearts were firm in faith, they were prohibited
from asking (unnecessarily).
Permissible Questions
The Prophet permitted the bedouins' delegations to ask questions (in
order to learn the basics of the Deen). An-Nawaas bin Sam'aan
reported: "I stayed with Allaah's Messenger in al-Madeenah for a year.
Nothing prevented me from (permanent) hijrah except the (permission
toask) questions. For when one of us would made hijrah, he would not
ask Allaah's Messenger about anything." (Muslim)
Anas, may Allah be pleased with him, said: "We were prohibited from
asking Allaah's Messenger about things. So we were excited when an
intelligent man from among the bedouins came. He asked him questions,
and we listened." (Muslim)
Yet, the companions of the Prophet would ask about some issues of
importance, such as the ruling on a matter about to occur, so that
they would know what to do then. For example, they asked: "We will
meet our enemy tomorrow; and we have no knives with us. Should we
slaughter (our animals for food) with reeds [2] ?" (Al- Bukhaaree and
Muslim)
They also asked whether to obey or fight those deviant leaders that he
informed them would come after him; Huthayfah asked about the future
fitan (tribulations) and what to do during them [3]; and so on.
Reasons for the Prohibition
In this hadeeth, the Prophet said:Avoid asking me as long as I leave
you: surely those before you were destroyed for their numerous
questions and disobedience to their prophets.
This indicates that unnecessary questioning is disliked and censured.
Some people think that this applies specifically tothe Prophet's time.
They argue that, with the revelation continuing to descend upon the
Prophet, it would have been possible for something that was not
prohibited to become prohibited, or somethingdifficult to implement to
become obligatory. This is no longer the case after his passing.
However, there is another reason for the prohibition: They should not
be hasty, but should rather await the revelation of the Qur'aan,which
will provide a clarification for all things that they might ask about.
All that the Muslims need to know about their religion is clarified by
Allaah in His Great Book; and the Messenger has conveyed it. So there
is no need forquestioning beyond this; Allaah best knows which issues
are most helpful for His servants, which of them will give them
guidance, and which will give them benefit. Certainly Allaah would
give clarification for these, even if they do notask about it, as He,
Most High, said:«( Thus) Allaah clarifies for you, lest you go
astray.» [ An-Nisaa' 4:176]
Therefore, there is no need to ask about a thingbefore a real need for
it arises. In such situation, one is required to understand that of
whichAllaah and His Messenger have informed, and then follow that and
act upon it.
Questioning versus Obeying Allaah and His Messenger
The Prophet says in this hadeeth:When I command you with something, do
as much ofit as you are able; and when I forbid you from something,
stay away from it.
With this, Allaah's Messenger indicates that engaging oneself in
following his commands, and staying away from his prohibitions, will
keep one too busy to ask questions.
Muslims should concern themselves only with the issues discussed by
Allaahand His Messenger, struggle to understand them and realize their
meanings, believe deeplyin them, submit to them, struggle to fulfill
the commands as much as possible, and to struggle to avoid what is
prohibited. This was the practice of the Prophet's companions and
those who followed them with ihsaan (in a good way) inseeking
beneficial knowledge from the Book and the Sunnah.
When hearing a command or prohibition,the listener must not make
assumptions regarding matters which may or may not occur. If he did,
he would be liable to the prohibition in the hadeeth, and would
reflect an insincerity in following the command.
A man asked Ibn 'Umar about kissing the Black stone. He, may Allah be
pleased with him, replied, "I saw the Prophet kissing it and touching
it. The man said, "What if I am forcedaway from it? What if I am
overpowered (by the mass of people)?" Ibn 'Umar, may Allah be pleased
with him, responded: "Leave 'What if' in Yemen. I saw Allaah's
Messenger kissing it and touching it." (Al- Bukhaaree )
Ibn 'Umar meant that your concern should onlybe to follow the Prophet;
there is no need to presume difficulty or incapability before an
event's occurrence, because it weakens the determination to reach the
goal. Surely, fiqh (understanding) of the Deen and questioning about
knowledge are only praised when done for the sake of acting upon them,
not for the sake of debates and arguments. Ibn Mas'ood, may Allah be
pleased with him, said: "What willyou do when a fitnah (tribulation)
prevails overyou, causing an adult to grow old, and a child to become
an adult? People will adopt it as sunnah; and if it is done
differently one day, it will be said, 'This is munkar (disgusting)'."
He was asked, "When willthis happen?" He replied: "When you have few
trustworthy people, but may leaders; you will have few fuqahaa '
(people of understanding) but manyreciters ; fiqh will be sought for
other than thereligion; and the world will be sought by deeds of the
Hereafter." [4]
Similarly, many of the companions and their followers disliked being
asked questions about events before they ever occur; and they would
not answer such questions. [5]
Whoever treads the path in search of knowledge in the manner that we
have mentioned, he will understand the answer to most new events,
because they are based on these basics. And treading on this path must
be done following the imaams (great scholars) whom the Ummah agrees as
to theirguidance and insight, like ash-Shaaf'ee, Ahmad,Ishaaq, Abu'
Ubayd, and whoever follows their path. Anyone who takes a path other
than this will suffer defeat and ruin, taking what is not permissible
for him, and avoiding what he is obliged to act upon.
The root of the matter is that, by questioning, one's intention be
Allaah's Face, drawing closer to Him by knowingwhat He revealed to
His Messenger, treading upon his path, acting in accordance with it,
and inviting the created beings to this. Whoever does this, Allaah
grants him fiqh, guides him, inspires his faith, and teaches him what
he did not otherwise know. He would then be one of those who have been
praised in the Book for their knowledge. He, Glorious is He, says:«It
is only the knowledgeable among His servants who fear Allaah .» [
Faatir 35:28]
Similar to this is the saying of some of the salaf: "Fear of Allaah is
sufficient proof of one's knowledge, and recklessness before Allaah is
sufficient proof of one's ignorance."
Summary Regarding Obeying Allaah and His Messenger
We conclude that one should direct his efforts to understanding
Allaah'swords and those of His Messenger, instead of occupying himself
with many issues that are not discussed in the Book of Allaah nor the
Sunnah of His Messenger. Whoever does this, seeking by it tocomply
with the commands and avoid the prohibitions, will be among those
fulfilling the Messenger's command in this hadeeth.
On the other hand, anyone who, instead of being concerned with
understanding what Allaah revealed to His Messenger, directs his
efforts to raising issues which may or may not occur, expecting
answersbased on mere opinion, is in danger of being opposed this
hadeeth, committing what it prohibits, and avoiding what it commands.
You should know that most new events, which have no foundation in the
Book and the Sunnah, only occur due to one's lack of compliance with
the commands of Allaah and His Messenger. If, in any situation, one
asks about what Allaah legislated concerning it and complies with it,
and what He forbade regarding it and avoids it, then this event occurs
within the limits of the Book and the Sunnah.
But, if one acts in accordance with his opinion and desires, thenmost
of the events that take place will contradict what Allaah has
legislated. It may even besometimes difficult for one to find the
ruling for these events in the Book or the Sunnah, because of their
being so far fromthem.
In summary, one must comply with what the Prophet has commanded in
this hadeeth, and avoids what he has prohibited. Anyone occupying
himself with this, instead of other things, will be saved in this life
and the Hereafter. And anyone who follows his whims instead of this is
liable to the warning of the Prophet: that he would be acting like the
people of the Book, who were destroyed because of their excessive
questioning and disobedience to their prophets.
Emphasis on Avoiding Prohibitions
In the above hadeeth, the Prophet said:When I command you with
something, do as much ofit as you are able; and when I forbid you from
something, stay away from it.
Some scholars conclude from this that the prohibition is more stern
than the command, because there is no concession left for the
prohibition, whereas the command is limited to capability. This is
reported from Imaam Ahmad. Others say similarly: "Righteous acts are
done by both the righteous and the sinful; but sin is not avoided
except by the siddeeq (most truthful)."
Abu Hurayrah, may Allah be pleased with him, reported that the Prophet
said:Guard yourself against the prohibitions; you are then a most true
worshipper among the people.(Ahmad, At-Tirmidthee, Ibn Maajah and
others) [6]
It is apparent that what has been said about the virtue of avoiding
prohibitions over performing acts of obedience refers only to
voluntary acts of obedience. Performing an obligatory act of obedience
is more important than avoiding a prohibition; the earlier is a
positive action sought for itself, whereasthe latter is a negative
action that should be avoided and, therefore, does not need a niyyah
(intention) like the obligations. Furthermore,refraining from certain
actions can lead to kufr, such as refraining from saying the Shahaadah
or from performing the pillars of Islaam. The same is not true in the
case of committing a prohibition, for by itself it does not
necessitate kufr.
In conclusion, avoiding the prohibitions - even if they are small, is
better than doing voluntary actsof obedience in plenty, for the first
is obligatory, whereas the latter is voluntary.
Capability
In regard to the same part of the hadeeth (of Abu Hurayrah), some of
the later scholars indicatethat the Prophet said thisbecause complying
with a command cannot occur except with a (positive) action, which
depends upon conditions and certain causes without which one cannot
perform it. Thus it is limited to capability, in the same way as is
Allaah's commands for taqwaa:«So have taqwaa of Allaah as much as you
are capable .» [ At- Taghaabun 64:16]
And He, Glorious is He, said about hajj:«...And hajj to the House is a
duty that people owe to Allaah, for those who are able to bear the
journey...» [ Aal ' Imraan 3:97]
As for the prohibitions, what is expected is that they are not
performed, and that is their origin (that they are not done). So the
goal of non-performance remains the rule, and thisis possible, for it
does notdepend upon capability.
Yet there is some problem in this argument. If the call to an act of
disobedience is extremely strong for a person, and he does not have
the patience necessary to avoid committing it if he had the means, it
becomes necessary for him to struggle his utmost to avoid it. For some
people,this (avoiding the sin) is more difficult on oneself than doing
acts of obedience. For this reason there are many people who achieve
many acts of obedience, but they lack the strengthto avoid some of the
prohibitions.
The reality of all this is that Allaah does not hold a person
responsible for that of which he is not capable; and He has exempted
the people of many obligations only because of the hardship they would
present for them, granting them a concession out of mercy for them.
As for the prohibitions, one may not justify doingthem by the strength
of temptation or the desire for it. Rather, the one is required to
avoid them in all situations. And whatever He allowed of the
prohibited food is only in necessity conditions, in order to preserve
the life, and not for the sake of enjoyment or fulfilling the desires.
Here one becomes aware of the correctness of what Imaam Ahmad, may
Allah have mercy with him, said, that the prohibition is more severe
than the command.
When One Cannot Completely Fulfill a Command
This hadeeth further provides proof that whoever experiences
difficulty in doing all thathe has been commanded,but he is able to do
some of it, then he does of it what is possible for him. This is
consistent in various specific cases, like physical purification for
example. When one isable to do some of it but unable to the rest due
to lack of water or a problem with some of hislimbs, he does what he
is able, and performs tayammum for the rest. Itis the same whether the
case is for wudhoo ' or ghusl (according to the majority of scholars).
The same with prayer, for whoever finds it too difficult to perform
the obligatory elements of the prayer while standing, then he prays
sitting. If that is too difficult, then he prays lying down. In Saheeh
al-Bukhaaree 'Imraan bin Husayn, may Allah be pleased with him,
reported that the Prophet said:
Pray standing, if you are not able, then sitting, if you are not able,
then lying on your side.
If all of this is too difficultyet, or if one cannot use his limbs at
all, then he prays with his eyes and intention; he is not exempt from
praying .
Footnotes:
1. [7] This ishadeeth number nine from Ibn Rajab's work, translated
and adapted by Abu Khaliyl.
2. [1] All of the above wascompiled by both al- Bukhaaree and Muslim.
3. [2] This refers to using the sharp edge that results from splitting
large hollow reeds. The Prophet ( صلى الله عليه وسلم ) allowed the
usage of any tool thatwould cut (see the remainder of
thehadeethinSaheeh al-Bukhaari), including shards of flint or other
types of sharp rocks. Ibn Hajar mentioned that the companions did not
like to use their knives or swords for slaughtering, fearing to damage
the blades, making them less effective for battle, etc. SeeFath ul
-Baari.
4. [3] Recorded by al- Bukhaaree and Muslim.
5. [4] It is ahasan report recorded by ad- Daarimee and others. SeeThe
Night Prayers:QiyamandTarawih where Shaykh al-Albaani says about a
similar version (pg.1 ) ; "This report, although it ismawquf (from a
companion), holds the status ofmarfu'(from the Prophet ( صلى الله عليه
وسلم )) because itmentions matters of theghayb that cannot be known
except through revelation."
6. [5] What follows, although omitted in our article, is a number of
sayings from thesalaf. Among them a report from Maalik about
theaayah;«And they ask you about the soul... » [Al- Israa ' 17:85]
that Allaah did not give an answer to that question.
7. [6] It ishasan accordingto al-Albaani. SeeSilsilat al- Ahaadeeth
as- Saheehah no. 930.

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Location: Bangkok, Thailand

Kanchanaburi's famous Bridge on the River Kwai and the beginning of
the Death Railway is a poignant reminder of the thousands of POW's and
forced laborers who lost their lives in the Second World War. This
full day guided tour from Bangkok also includes a visit to the war
museum and the opportunity to ride a local train.
Description
Fascinating, nostalgic and memorable sums up this full day tour to
Kanchanaburi, 80 miles (130 kilometers) west of Bangkok. The province
itself is an agricultural area with sugar cane, rice paddies and
pineapple plantations all forming significant portions of the stunning
Thai rural landscape. Whether a war buff or rail enthusiast, everyone
has a different reason to see this symbolic bridge.

The famous bridge and the beginning of the 'Death Railway', which lies
1 mile outside the town of Kanchanaburi, is a poignant reminder of the
thousands of POW's and forced laborers who lost their lives in the
Second World War. The building of the bridge in 1943 was one part of a
huge Japanese wartime project to link existing Thai and Burmese
railway lines to create a direct route from Bangkok, Thailand to
Rangoon, Burma (now Myanmar) in an effort to support the Japanese
occupation of Burma. Thousands of POW's and laborers died in the
process. During your tour a visit will be made to one of the Allied
War Grave cemeteries (often an emotional experience) before visiting
the JEATH war museum, which houses pictures and paintings from this
period.

An exhilarating long tailed speed boat ride will then take you down
river to the famous bridge itself where you have ample time to explore
at your own leisure. A ride on a local train is also included before
returning to Bangkok city.

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Abdur-Rahman ibn Awf - Biographies of the Companions (Sahabah)

He was one of the first eight persons to accept Islam. He was one of
the ten persons (al-asharatu-l mubashshirin) who were assured of
entering Paradise. He was one of the six persons chosen by Umar to
formthe council of shura to choose the Khalifah after his death.
His name in Jahiliyyah days was Abu Amr. But when he accepted Islam
the noble Prophet called him Abdur-Rahman - the servantof the
Beneficent God.
Abdur-Rahman became a Muslimbefore the Prophet entered the house of
al-Arqam. In fact it is said that he accepted Islam only two days
after Abu Bakr as-Siddiq did so.
Abdur-Rahman did not escape the punishment which the early Muslims
suffered at the hands ofthe Quraysh. He bore this punishment with
steadfastness as they did. He remained firm as they did. And when they
were compelled to leave Makkah for Abyssinia because of the continuous
and unbearable persecution, Abdur-Rahman alsowent. He returned to
Makkah when it was rumored that conditions for the Muslims had
improved but, when these rumors proved to be false, he left again for
Abyssinia on a second hijrah. From Makkah once again he made the
hijrah to Madinah.
Soon after arriving in Madinah, the Prophet in his unique manner began
pairing off the Muhajirin and the Ansar. This established a firm bond
of brotherhood and was meant to strengthen social cohesion and ease
the destitution of the Muhajirin. Abdur-Rahman was linked by the
Prophet with Sad ibn ar-Rabi'ah. Sad in the spirit of generosity and
magnanimity with which the Ansar greeted the Muhajirin, said to
Abdur-Rahman:
"My brother! Among the people of Madinah I have the most wealth. I
have two orchards and I have two wives. See which of the two orchards
you like and I shall vacate it for you and which of my two wives is
pleasing to you and I will divorce her for you."
Abdur-Rahman must have been embarrassed and said in reply:"May God
bless you in your family and your wealth. But just show me where the
suq is.."
Abdur-Rahman went to the market-place and began trading with whatever
little resources he had. He bought and sold and his profits grew
rapidly. Soon he was sufficiently well off and wasable to get married.
He went to the noble Prophet with the scent of perfume lingering over
him.
"Mahyarn, O Abdur-Rahman!" exclaimed the Prophet -"mahyam" being a
word of Yemeni origin which indicates pleasant surprise.
"I have got married," replied Abdur-Rahman. "And what did you give
your wife as mahr?""The weight of a nuwat in gold."
"You must have a walimah (wedding feast) even if it is with a single
sheep. And may Allah bless you in your wealth," said the Prophet with
obvious pleasure and encouragement.
Thereafter Abdur-Rahman grew so accustomed to business success that he
said if he lifted a stone he expected to find gold or silver under it!
Abdur-Rahman distinguished himself in both the battles of Badr and
Uhud. At Uhud he remained firm throughout and suffered more than
twenty wounds some of them deep andsevere. Even so, his physical
jihadwas matched by his jihad with his wealth.
Once the Prophet, may God blesshim and grant him peace, was preparing
to despatch an expeditionary force. He summoned his companions and
said:
"Contribute sadaqah for I want to despatch an expedition."
Abdur-Rahman went to his house and quickly returned. "O Messenger of
God," he said, "I have four thousand (dinars). I give two thousand as
a qard to my Lord and two thousand I leave for my family."
When the Prophet decided to send an expedition to distant Tabuk - this
was the last ghazwah of his life that he mounted - his need for
finance and material was not greater than his need for men for the
Byzantine forces were a numerous and well-equipped foe. That year in
Madinah was one of drought and hardship. The journey to Tabuk was
long, more that a thousand kilometers. Provisions were in short
supply. Transport was at a premium so much so that a group of Muslims
came to the Prophet pleading to go with himbut he had to turn them
away because he could find no transport for them.
These men were sad and dejected and came to be known as the Bakka'in
or the Weepers and the army itself was called the Army of Hardship
('Usrah). Thereupon the Prophet called upon his companions to give
generously for the war effort in the path of God and assured them they
would be rewarded. The Muslims' response to the Prophet's call was
immediate and generous. In the fore front of those who responded was
Abdur-Rahman ibn Awf. He donated two hundred awqiyyah of gold
whereupon Umar ibn al-Khattab said to the Prophet:
"I have (now) seen Abdur-Rahman committing a wrong. He has not left
anything for his family."
"Have you left anything for your family, Abdur-Rahman?" asked the Prophet.
"Yes," replied Abdur-Rahman. "I have left for them more than what I
give and better." "How much?" enquired the Prophet.
"What God and His Messenger have promised of sustenance, goodness and
reward," replied Abdur-Rahman.
The Muslim army eventually left for Tabuk. There Abdur-Rahman was
blessed with an honor which was not conferred on anyone till then. The
time of Salat came and the Prophet, peace be on him, was not there at
the time. The Muslims chose Abdur-Rahman as their imam. The first
rakat of the Salat was almost completed when the Prophet, may God
bless him and grant him peace, joined the worshippers and performed
the Salat behind Abdur-Rahman ibn Awf. Could there be a greater honor
conferred on anyone thanto have been the imam of the most honored of
God's creation, the imam of the Prophets, the imam of Muhammad, the
Messenger of God!
When the Prophet, peace be on him, passed away, Abdur-Rahman took on
the responsibility of looking after the needs of his family, the
Ummahaat al-Muminin. He would go with them wherever they wanted to and
he even performed Hajj with them to ensure that all their needs were
met. This is a sign of the trust and confidence which he enjoyed on
the part of the Prophet's family.
Abdur-Rahman's support for theMuslims and the Prophet's wivesin
particular was well-known. Once he sold a piece of land for forty
thousand dinars and he distributed the entire amount among the Banu
Zahrah (the relatives of the Prophet's mother Aminah), the poor among
the Muslims and the Prophet's wives. When Aishah, may God be pleased
with her, received some of this money sheasked:
"Who has sent this money?" andwas told it was Abdur-Rahman, whereupon she said:
"The Messenger of God, may Godbless him and grant him peace, said: No
one will feel compassion towards you after I die except the sabirin
(those who are patient and resolute)."
The prayer of the noble Prophet that Allah should bestow barakah on
the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout
his life. He became the richest man among the companions of the
Prophet. His business transactions invariably met with success and his
wealth continued to grow. His trading caravans to and from Madinah
grew larger and larger bringing to the people of Madinah wheat,flour,
butter, cloths, utensils, perfume and whatever else was needed and
exporting whatever surplus produce they had.
One day, a loud rumbling sound was heard coming from beyond the
boundaries of Madinah normally a calm and peaceful city. The rumbling
sound gradually increased in volume. Inaddition, clouds of dust and
sand were stirred up and blown in the wind. The people of Madinah soon
realized that a mighty caravan was entering thecity. They stood in
amazement as seven hundred camels laden with goods moved into the city
and crowded the streets. There was much shouting and excitement as
people called to one another to come out and witness the sight and see
what goods and sustenance the camelcaravan had brought.
Aishah, may God be pleased withher, heard the commotion and asked:
"What is this that's happening in Madinah?" and shewas told: "It is
the caravan of Abdur-Rahman ibn Awf which has come from Syria bearing
his merchandise." "A caravan making all this commotion?" she asked in
disbelief." "Yes, O Umm al-Muminin. There are seven hundred camels."
Aishah shook her head and gazed in the distance as if she was trying
to recall some scene or utterance of the past and then she said:
"I have heard the Messenger of God, may God bless him and grant him
peace, say: I have seenAbdur-Rahman ibn Awf entering Paradise
creeping."
Why creeping? Why should he not enter Paradise leaping and at a quick
pace with the early companions of the Prophet?
Some friends of his related to Abdur-Rahman the hadith whichAishah had
mentioned. He remembered that he had heard the hadith more than once
from the Prophet and he hurried to the house of Aishah and said to
her: "Yaa Ammah! Have you heard that from the Messenger of God, may
God bless him and grant him peace?" "Yes," she replied.
"You have reminded me of a hadith which I have never forgotten," he is
also reported to have said. He was so over-joyed and added:
"If I could I would certainly like to enter Paradise standing. I swear
to you, yaa Ammah, that this entire caravan with all its merchandise,
I will giver sabilillah."
And so he did. In a great festival of charity and righteousness, he
distributed all that the massive caravan had brought to the people of
Madinah and surrounding areas.
This is just one incident which showed what type of man Abdur-Rahman
was. He earned much wealth but he never remained attached to it for
its own sake and he did not allow itto corrupt him.
Abdur-Rahman's generosity did not stop there. He continued giving with
both his hands, secretly and openly. Some of the figures mentioned are
truly astounding: forty thousand dirhams of silver, forty
thousanddinars of gold, two hundred awqiyyah of gold, five hundred
horses to mujahidin setting out in the path of God and one thousand
five hundred camels toanother group of mujahidin, four hundred dinars
of gold to the survivors of Badr and a large legacy to the Ummahaat al
Muminin and the catalogue goeson. On account of this fabulous
generosity, Aishah said:
"May God give him to drink from the water of Salsabil (a spring in
Paradise)." All this wealth did not corrupt Abdur-Rahman and did not
change him. When he was among his workers and assistants, people could
not distinguish him from them. One day food was brought to him with
which to end a fast. He looked at the food and said:
"Musab ibn Umayr has been killed. He was better than me. We did not
find anything of his to shroud him with except whatcovered his head
but left his legsuncovered. . Then God endowed us with the (bounties
of) the world... I really fear that our reward has been bestowed on us
early (in this world)." He began to cry and sob and could not eat.
May Abdur-Rahman ibn Awf be granted felicity among "those who spend
their substance in the cause of God and follow up not their gifts with
reminders oftheir generosity or with injury. For them their reward is
with their Lord, on them shall be no fear nor shall they grieve". (The
Quran, Surah al-Baqarah, 2: 262).