NAMES IN THE QURAN:

First Category: Those Names found not in annexation nor in plural form,
but in Singular Word or Noun :
1. ALLAH , la Ilaha illa Huwa, i.e, there is no god but He:
The most common Name found in the Quran and Sunnah.
First proof in the Quran (1:1) meaning Surah (i.e, chapter) 1, and
Ayah (i.e, verse) 1.
2. Ar-RAHMAAN : (1:3)
3. Ar-RAHEEM : (1:3)
4. Al-MALIK : (59:23)
5. Al-QUDDUUS : (59:23)
6. AS-SALAAM : (59:23)
7. Al-MU'MIN : (59:23)
8. Al-MUHAYMIN : (59:23)
9. Al-AZEEZ : (59:23)
10. Al-JABBAAR : (59:23)
11. Al-MUTAKABBIR : (59:23)
12. Al-KHAALIQ : (59:24)
13. Al-BAARI' : (59:24)
14. Al-MUSAWWIR : (59:24)
15. Al-HAKEEM : (59:24)
16. Al-AWWAL : (57:3)
17. Al-AAKHIR : (57:3)
18. At-THAAHIR : (57:3)
19. Al-BAATIN : (57:3)
20. Al-HAYY : (2:255)
21. Al-QAYYUM : (2:255)
22. Al-ALIYY : (2:255)
23. Al-ATHEEM : (2:255)
24. Al-AHAD : (112:1)
25. As-SAMAD : (112:2)
26. Al-ALEEM : (22:59)
27. Al-HALEEM : (22:59)
28. Al-AFUW : (22:60)
29. Al-GHAFUUR : (22:60)
30. As-SAMEE' : (22:61)
31. Al-BASEER : (22:61)
32. Al-HAQQ : (22:62)
33. Al-KABEER : (22:62)
34. Al-LATEEF : (22:63)
35. Al-KHABEER : (22:63)
36. Al-GHANIYY : (22:64)
37. Al-HAMEED : (22:64)
38. Ar-RA'UUF : (22:65)
39. Al-WAAHID : (39:4)
40. Al-QAHHAAR : (39:4)
41. Al-GHAFFAAR : (39:5)
42. Al-WAHHAAB : (3:8)
43. Ar-RAZZAAQ : (51:58)
44. Al-MATEEN : (51:58)
45. Al-FATTAAH : (34:26)
46. Al-KAAFI : (39:36)
47. Al-HAKAM : (6:114)
48. As-SHAAKIR : (2:158)
49. As-SHAKUUR : (35:30)
50. Al-HAFEEDH : (11:57)
51. Al-HASEEB : (4:6)
52. Al-MUQEET : (4:85)
53. Al-KAREEM : (82:6)
54. Al-AKRAM : (96:3)
55. Al-QAREEB : (11:61)
56. Al-MUJEEB : (11:61)
57. Al-WAASI' : (2:115)
58. As-SHAHEED : (85:9)
59. Al-WADUUD : (85:14)
60. Al-MAJEED : (85:15)
61. Al-KAFEEL : (16:91)
62. Al-QAAHIR : (6:18)
63. Al-WAKEEL : (6:102)
64. Al-GHAALIB : (12:21)
65. Al-QAWIYY : (42:19)
66. Al-WALIYY : (42:28)
67. Al-MAWLAA : (47:11)
68. Al-MUBEEN : (24:25)
69. Al-MUHEEDH : (2:19)
70. Al-QAADIR : (75:40)
71. Al-MALEEK : (54:55)
72. Al-MUQTADIR : (54:55)
73. Al-MUTA'AAL : (13:9)
74. Al-BARR : (52:28)
75. At-TAWWAAB : (49:12)
76. Al-MUSTA'AAN : (21:112)
77. Al-KHALLAAQ : (15:86)
78. Al-QADEER : (2:284)
79. Al-HAADI : (25:31)
80. An-NASEER : (25:31)
81. Ar-RAQEEB : (4:1)
82. Al-A'LAA : (87:1)
Second Category: Those Names that were derived as they happened
in plural form though the meaning is singular since Allah is One:
83. Al-WAARITH : (15:23)
Third Category: Those Names found in annexation with other Nouns:
84. Al-ALLAAM : (5:109)
85. Al-FAATIR : (35:1)
86. Al-MUHYI : (41:39)
87. Ar-RABB : (1:2)
88. Al-MAALIK : (3:26)
89. Al-AALIM : (59:22)
90. Al-GHAAFIR : (40:3)
91. Al-BADEE' : (2:117)
92. An-NUUR : (24:35)
93. Al-JAAMI' : (3:9)
Fourth Category: Those Names found with 'Dhu' or 'Dhi' or 'Dhal':
94. Dhul Fadhl : (2:105)
95. Dhul Arsh : (85:15)
96. Dhil Ma'aarij : (70:3)
97. Dhul Jalali wal Ikram : (55:27)
98. Dhul Tawl : (40:3)
NAMES FOUND IN THE SUNNAH:
99. SUBBUUH (i.e, The Exalted):
A'ishah (may Allah be pleased with her) reported: The Messenger of
Allah (Peace be upon him) would say while in Salaah in Ruku' (i.e,
bowing) and in Sujuud (i.e, prostrating):
' Subbuuh , Qudduus , Rabbul Malaaikah wa Ruuh '
(i.e, Exalted is He, Holy is He, Lord of the angels and the Ruuh ,
i.e, Jibreel) ."
(Related by Muslim; See Husnil Muslim of Qahtaani, #35)
100,101,102. QAYYIM, MUQADDIM, MU'AKHKHIR
(i.e, The Keeper, The Expeditor, The Delayer):
Ibn Abbaas (may Allah be pleasedwith him) reported: When the Prophet
(Peace be upon him) got up at night (for Tahajjud , i.e, latenight
prayer), he would say in Du'aa Istiftah (i.e, opening his prayer):
'O Allah! All Praise belongs to You,You are Nuur (i.e, The Light) of
the heavens and the earth and allthat is within them. All Praise is
due to You, You are Qayyim (i.e, The Keeper) of the heavens and the
earth and all that is within them. To You belongs all Praise, You are
Rabb (i.e, The Lord) of theheavens and the earth and all that is
within them. Praise be to You, to You belong the kingdom of the
heavens and the earth and all that is within them. Praise to You, You
are Malik (i.e, The King) of the heavens and the earth. And'Lakal
Hamdu' (i.e, All Praise due to You), You are Al-Haqq (i.e, The Truth),
Your promise is true, YourWord is true, meeting You (in thehereafter)
is true, Al-Jannah (i.e, the Garden of Paradise) is true, An-Naar
(i.e, Hellfire) is true, the Prophets are true, Muhammad (PBUH) is
true, and the Final Hour (of the end this world) is true. O Allah!
unto You I submit, in You I believe, upon You I rely, to You I turn in
repentance, for you I havefought, and to you I seek arbitration. So
forgive me of my sins: for what I have done in the past, and what will
come to pass,and what I have hidden, and what I have confessed, and
what You know better than me (of what I did or will do). You are
Al-Muqaddim (i.e, The One who favours and puts forward whom He
pleases), and You are Al-Mu'akhkhir (i.e, The One who delays and holds
back whom He pleases), there is no god but You,and You are my Ilah
(i.e, God), none has the right to be worshipped except You. " (Related
by Bukhari and Muslim and others; See Husnil Muslim of Qahtaani, #32)
103, 104. HANNAAN, MANNAAN (i.e,The Compassionate, The Benefactor):
Anas ibn Malik (may Allah be pleased with him) reported: I was sitting
in a gathering with the Messenger of Allah (PBUH), and a man was
standing for Salaah, after bowing and prostrating he sat. He said
Tashahhud and then supplicated saying, 'O Allah! Verily, I ask of You,
by the fact that to You belongs all Praise, there is no godexcept You,
You alone and You have no partners, Al-Mannaan (i.e,The Benefactor), O
Badee' (i.e, Originator) of the heavens and the earth, O Dhal Jalali
wal Ikram (i.e, Lord of Majesty, Bounty and Honour), O Hayy (i.e, The
Everliving) and O Qayyum (i.e, The Self-subsisting): Indeed I ask of
You Al-Jannah (i.e, The Garden of Paradise), and I seek refuge with
You from An-Naar (i.e, Hellfire)'. The Prophet (PBUH) said to his
companions, 'Do you know with what he had supplicated?' They said,
'Allah and His Messenger know best. He (PBUH) said, 'By Him in Whose
Hand is my soul! hehas supplicated Allah with His Greatest Name, The
One with Which if He is supplicated (in Duaa) He answers, and with
Which if He is asked He gives' ." (Related by Abu Dawud, Tirmidhi,
Nasaa'i, Ibn Maajah; Albaani declared it Sahih in 'Sifatu Salatu
Nabi'; See Husnil Muslim of Qahtaani, #64)
In a version of the same above hadith of Anas ibn Malik, related by
Imaam Ahmed in his Musnad: The Name of Allah Al-Hannaan (i.e,The
Compassionate), is there instead of Al-Mannaan (i.e, The Benefactor).
(Musnad, Vol. 3, p. 158; Albaani said it is Sahih in Mishkat Masaabih,
Kitab Da'wat,#2290; See Fath Rabbani by Ahmed Al-Banna, Vol. 14, p.
279)
105. AS-SHAAFI (i.e, The Curer or Healer):
A'ishah (may Allah be pleased with her) reported: Whenever theProphet
(Peace and Blessings be upon him) paid a visit to a patient or a
patient was brought to him, he used to supplicate,
' O Allah! Rabbi Naas (i.e, Lord of Mankind)! Remove the trouble and
heal the patient, for You are As-Shaafi (i.e, The Healer). No healing
is of any avail but Yours, healing that will leave behind no trace'. "
(Related by Bukhari, Vol. 7, Kitab 'Dhib'; and Muslim in Kitab
'Salaam';
See Lu'lu wal Marjan, #1414)
106. HAYIYY (i.e, The Modest):
Salmaan Al-Faarisi (may Allah be pleased with him) reported: The
Prophet (Peace and Blessings of Allah be upon him) said, "Verily,
Allah (Most High) is Hayiyy (i.e, Modest), and Kareem (i.e, Generous),
and He is ashamed to turn away empty the hands of Hisslave when he
raises them to Him." (Related by Abu Dawud, Tirmidhi, Ibn Maajah, and
Ahmed;See Sahih Jaami Sagheer of Albaani, #1757)
107. SITTEER (i.e, The One Who covers faults):
Ya'ala ibn Umayyah (may Allah be pleased with him) reported: The
Prophet (Peace and Blessings of Allah be upon him) said, "Verily,
Allah is Hayiyy (i.e, Modest), and Sitteer (i.e, Covers faults), and
He loves modesty and covering other's faults." (Related by Abu Dawud,
Nasaa'i, and Ahmed; See Sahih Jaami Sagheer of Albaani,#1756)
108. TAYYIB (i.e, The Good):
Abu Hurairah (may Allah be pleased with him) reported: The Messenger
of Allah (Peace and Blessings be upon him) said, " Verily, Allah (Most
High) is Tayyib (i.e, Good), and He accepts only that which is good."
(Related by Muslim in Kitab 'Zakaah'; See Arba'iin Nawawi, #10)
109. RAFEEQ (i.e, The Kind):
A'ishah (may Allah be pleased with her) reported: The Messenger of
Allah (Peace and Blessings be upon him) said, " Verily, Allah is
Rafeeq (i.e, Kind), and likes kindness in all matters." (Related by
Bukhari and Muslim; See Riyadh Saleheen of Nawawi,#633)
110. JAMEEL (i.e, The Beautiful or Elegant):
Abdullah ibn Mas'ud (may Allah be pleased with him) reported: The
Messenger of Allah (Peace and Blessings be upon him) said," 'Anyone
who has an iota of 'Kibr' (i.e, Pride and Arrogance) will not
Paradise'. Someone said, 'What about a man who likes to have nice
clothes and nice shoes?He (PBUH) replied, 'Verily, Allah is Jameel
(i.e, Beautiful), and He loves beauty (and elegance). 'Kibr' (i.e,
Pride and Arrogance) means rejecting the truth and looking down on
other people.' " (Related by Muslim; See Riyadh Saleheen of Nawawi,
#612)
111. MUHSIN (i.e, Doer of that which is best)
Anas ibn Malik (may Allah be pleased with him) reported: The Prophet
(Peace and Blessings of Allah be upon him) said, " If you discharge
judgment between people be just, and if you kill do itwell, verily,
Allah is Muhsin (i.e, Doer of that which is best), and He loves those
who do the best (i.e, the appropriate, or be just, or be humane, or be
more efficient)." (Related by Ibn Abi Aasim and Abu Nu'aim; See
Silsilah Sahihah of Albaani, #469)

The sublime creation of marine life forms

Marine mammals possess special bodily systems to allow themto survive
entirely in water.
Whales and dolphins represent the living group known as, "marine
mammals." These creatures are part of the mammal class because, just
likemammals on dry land, they give birth to and suckle their young,
use lungs for breathing, and heat their own bodies. However, since
they are mammals that livein the sea, their physical structures
arerather different to those of other mammals. They have special
bodily systemsdesigned for living entirely in water, thanks to which
they are able to swim for many kilometres without tiring and to see
everything in the water and on land with the same clarity. (Harun
Yahya, The Design in Nature)
The Ability to See Clearly in Different Environments
The eyes of whales and dolphins permit them to see in very different
surroundings. Their vision is equally perfect beneath and above the
water. A dolphin, for example, can leap 6 metres above the water and
easily seize a piece of food held up for it in the air. Yet, most
living creatures, human beings included, are unable to see very well
outside their own habitats, due to differences in the refraction of
light. Thedifference between the eyes of marine mammals and
terrestrial mammals are astonishingly detailed. On land, the potential
dangers facing the eye are physical impacts and dust. That is why
terrestrial mammals have eyelids. In a water environment, however, the
greatest dangers are salt levels,the pressure arising when diving down
to great depths, and damage due to marine currents. In order to avoid
direct contact with the current, the eyes are located on the sides
ofthe head. There is alsoa hard layer that protects the eye during
deep diving. Since the bottom of the sea is in darkness beneath a
depth of 9 metres, the eyes of marine mammals have been equipped with
various features allowing them to adapt to the darkness. For example,
the lens is perfectly spherical. Light-sensitive rod cells are more
numerous than cone cells, which are sensitive to colour anddetail. In
addition, there is a special phosphorus containing layer inside the
eye. That is why marine animals can see so well in the dark.
The Miracle of Life in Salt Water
Mammals, such as whales and dolphins, that live in the sea require
fresh water in order to survive. Unlike fish, however, they do not
meet that need using salt water. These mammals meet the greater part
of their water requirements by eating other living things that contain
only a third as much salt as the level in the oceans.
For marine mammals, with such restricted water resources, it is of the
greatest importance that as much water as possible be stored
andpreserved inside their bodies. The well-known scientific journal,
Scientific American, examined this important subjectunder the heading,
"How marine mammals drink salt water." In a statementin the magazine,
the marine biologist, Robert Kennedy, described how marinemammals
obtain the water they need from the food they consume. Kennedy noted
that marine mammals reduce the levels of salt in their bodies and
regulate the water in their blood by avoiding salty food particles
(Scientific American, July, 2001).
Research has shown that marine mammalsare able to preserve the fresh
water in their bodies, thanks tosolutions that are unique to them. In
order to avoid water loss, these creatures do not sweat since they
have no sweat glands in their skin. Their kidneys also reduce the
amount of water expelled in urine by maintaining a high level of urea
in the blood. Water loss is thereby reduced to a minimum.
Complex Mechanisms
These vital functions are obviously essential to marine mammals'
survival. However, it is impossible for them to have thought of
anddiscovered all these finely-tuned details of their own will. These
creatures possess no intelligence with which to choose what they will
eat or to maintain the water in their bodies. Even if they did possess
such intelligence, it would still be impossible for them to construct
the complex mechanisms in question inside their own bodies. All these
solutions, the product of intelligence, are signs of creation revealed
tous by science that we encounter in a great many living things. There
is no doubt that it is Almighty Allah, Lord of the Worlds, who creates
marine mammals and inspires them with how to maintain the levels of
water in theirbodies.
The Interesting Way That Marine Mammals Sleep
How do marine mammals, that spend their entire lives in the water,
manage to sleep without drowning?
A team led by Bruce Hecker, director of the South Carolina Aquarium,
investigated the answer to this question and revealedtwo basic methods
of sleeping.
Marine mammals either rest silently in ahorizontal or vertical
position in the water, or else sleep while slowly swimming alongside
another animal. Dolphins, which live alone, tend to sleep more deeply
and at night. This is known as "logging," because, in this state, the
dolphin resemblesa log floating on the surface of the water. When
marine mammals sleep and swim at the same time, this is known as
"napping." Young whales and dolphins rest and sleep by being drawn
into the slipstreams created bytheir mothers, known as "echelon
swimming." At these times, the mother is also able to sleep while
moving. Adult male dolphins, on the other hand, usually travel in
pairs and swim side by side when sleeping. Females and youngsters
travel in larger groups, or pods.They are able to rest in the same
general area or else pair up with companionable animals to sleep
whileswimming.
When sleeping, these animals shut down half of their brains, together
with the opposite eye. The other half of the brain remains awake at a
low level of alertness. This attentive side is employed to watch out
for predators, obstacles, and other animals. At the same time, it also
emits a signal telling the animal when to rise tothe surface for fresh
air. After some two hours or so, the animal reverses the situation,
resting the attentive half of the brain and activating the other. This
model is generally referred to as "cat-napping." Dolphins generally
sleep at night, once, and for a period of only a few hours. Theyare
generally active during the later hours of the night, probably
matching this period of wakefulness to catch fish and squid.
There can be no doubtthat it is Almighty Allah who bestows these
systems on marine mammals. Allah has created these life forms with the
ideal characteristics to permit them to survive. Our responsibility is
to have sure and certain faith in our Lord and to be able to see the
manifest evidence of His existence on Earth:
"And in your creation and all the creatures He has spread about there
are Signs for people with certainty."(Surat Al-Jathiyya,4)

Ashab al-Suffa who spent their wealth andthemselves in the wayof Allah are exemplaryfor all Muslims

All the companions of our Prophet (saas) are examplary in their
superior morality and self-sacrifice. However especially those who
were called Ashab al-Suffa devoted 24 hours of their lives to Allah,
never got married,never pursued passions like family, children,
possessions or position; remained within the company of our Prophet
(saas) all the time and were educated by our Prophet (saas)
personally.
The companions of our Prophet (saas) who stayed in the antechamber
later annexed to the north part of Masjid al-Nabawi (the Mosque of our
Prophet (saas)) were referred as Ashab al-Suffa. They were those
blessed people who never married, had no relatives or attachment to a
tribe. They were not involved in trade and devoted all their time to
earn Allah's good pleasure and learn knowledge from our Prophet
(saas). Away from their families, they paid no attention to the
worldly deeds and continuously learned theQur'an and listened to our
Prophet's (saas) lectures and were sent to Muslim tribes to teach them
the Qur'an and the Sunnah. They were around 400-500 people and were
also known as the army of Wisdom.
Our Prophet (saas) was closely interested in their education.
These distinguished people who devoted themselves to Allah's way in
the true sense of the word, never missed the teachings of our Prophet
(saas). They were always ready there, memorized the teachings and
narrated them to other companions. It is told that the following verse
was revealed about Ashab al-Suffa (M.Hamdi Yazir, Hak Dini Kur'an
Dili, The Language of theQur'an, the Righteous Religion , 2/940)
It is for the poor who are held back in the Wayof Allah, unable to
travel in the land. The ignorantconsider them rich because of their
reticence. You will know them by their mark. Theydo not ask from
people insistently. Whatever good you give away, Allah knows it.
(Surat al-Baqara, 273)
The followers of Hazrat Mahdi (as) will, Insha'Allah, also spend
every moment of their lives in the way of Allah, they will never leave
Hazrat Mahdi (as ) and never dread from oppression and hardship.
Indeed, Insha'Allah together with Hazrat Mahdi (as), they will work
very hard to cause the morality of the Qur'an dominate the world.

The eminence Islam attaches to women

God's commandments about the status of women and the relations
between men and women, which havebeen revealed to us through the
Qur'an, consist of full justice. In this regard, Islam suggests
equality of rights, responsibilities and duties between the two
genders. Islam is based on sympathy, tolerance and respect for human
beings, and does not discriminate against women in this matter. On the
contrary, Islam gives women greatsocial value, freedom and comfort.
In the Qur'an God tells usthat the tasks and responsibilities of women
are the same as those of men. While performing these tasks and
responsibilities men and women must help and support each other:
The men and women of the believers are friends of one another. They
command what is right and forbid what is wrong, and establish prayer
and pay alms, and obey Allah and His Messenger. They are the people on
whom Allah will have mercy. Allah is Almighty, All Wise. (Qur'an,
9:71)
God emphasizes that believers will be rewarded in the same manner
according to their deeds, regardless of their gender:
Their Lord responds to them: 'I will not let the deeds of any doer
among you go to waste, male or female - you are both the same in that
respect... (Qur'an, 3:195)
Anyone who acts rightly,male or female, being a believer, We will give
them a good life and Wewill recompense them according to the best of
what they did. (Qur'an, 16:97)
In another verse, Muslimmen and women are considered together, and it
is stressed that both have the same responsibility and status in God's
sight:
Men and women who are Muslims, men and women who are believers, men
and women who are obedient, men and women who are truthful, men and
women who are steadfast, men and women who are humble, men and women
who give alms, men and women who fast, men and women who guard their
private parts, men and women who remember Allah much: Allah has
prepared forgiveness forthem and an immense reward. (Qur'an, 33:35)
In the Qur'an there are many more verses stating that men and women
are exactly equalin terms of their tasks and responsibilities and
their rewards or punishments in return. There are a few differences in
social issues, but these are for the comfort and protection of women.
The commands of the Qur'an regard the congenital differences between
the two genders resulting from their creation, and suggest a system
maintaining equal justice for men and women in this light.
Many rules and commandments exist in the Qur'an regarding
theprotection of women's rights on marriage. Marriage is based on
thefree will of both parties; the husband has to provide economic
support for his wife (4:4); the husband has tolook after his ex-wife
after divorce (65:6).
The Islamic Emancipation of Women
In fact, Islam brought with it a great emancipation for women, who
were severely persecuted in the pagan era. Prof. Bernard Lewis, known
asone of the greatest Western experts on the history of Islam and the
Middle East, makes the following comment:
In general, the advent ofIslam brought an enormous improvement in the
position of women in ancient Arabia, endowing them with property and
some other rights , and giving them a measure of protection against
ill treatment by their husbands or owners. Thekilling of female
infants, sanctioned by custom in Pagan Arabia, was outlawed by Islam.
But the position of women remained poor, and worsened when, in this as
in so many other respects, the original message of Islam lost its
impetus and was modified under the influence of pre-existingattitudes
and customs. [i]
Karen Armstrong, another Western expert on Islam, makes the following comment:
We must remember what life had been like for women in the pre-Islamic
period when female infanticide was the norm and when women had no
rights at all. Like slaves, women were treated as an inferior species,
who had no legal existence. In such a primitive world, what Prophet
Muhammad (pbuh) achieved for women was extraordinary . The very idea
that a woman could be witness or could inherit anything atall in her
own right was astonishing. [ii]
In fact, during the manycenturies that followed Prophet Muhammad
(pbuh), women of the Islamic societies had a much higher social
position than the women of Christendom. Karen Armstrong emphasizes
that, during the Middle Ages;
... the Muslims were horrified to see the way Western Christians
treated their women in the Crusader states, and Christian scholars
denounced Islam for giving too much power to menials like slaves and
women. [iii]
Anna King, a modern Muslim woman and a convert - or, better to say, a
revert - to Islam, explains the Islamic emancipation of womenas
follows:
Islam gave women the right to buy and sell on their own, own
businesses and express her views politically, alsoencouraged women to
study and learn Islamic knowledge, breaking a ban which several
beliefs had stipulated, which forbid women to acquire any religious
knowledge or touch religious texts... It also abolished the practice
ofmarrying a woman without her consent.
The tendencies to see women as "an inferior species" who has no right
for education and that must be totally secluded from the society arose
much later in the Islamic world, as aresult of deviations fromthe
right Qur'anic path.
Thus, the mentality that despises women, excludes them from society
and regards them as second class citizens has no place in Islam.
In fact, devout women are depicted as good examples for mankind inthe
Qur'an. One is Mary, the mother of Jesus Christ. Another is the wife
of the Egyptian Pharaoh who, despite her husband's wickedness, is also
described as an ideal Muslim. (see, 66:11-12) The Qur'an also
describes very gentle conversations between the Prophet Solomon and
the Queen of Sheba (27:42-44), and between Moses and two young ladies
(28:23-26), which symbolize the civilized social relationship between
the two genders.
Therefore, it is impossible for a Muslim to have a bigoted approach
to women. In a society where true Islamic morals are practiced,
immense respect and sympathy will be shown to women, and it will be
ensured that they can live in comfort.
The fundamental rule inQur'anic exegesis is ensuring that the derived
meaning is in conformity with the integrity of the Qur'an. When this
is considered, it is seen that all the rules mentioned to us byAllah
regarding women form a social structure allowing them to live in the
most comfortable and happiest way. In a society where all the moral
values mentioned by Islam are practiced comprehensively, the social
position of women becomes even more exalted than in societies that we
today regard as modern.