Prophet Muhammad's justice and equality

The Prophet asked people to be just and kind. As the supreme judge and
arbiter, as the leader of Muslims, as generalissimo of a rising power,
as a reformer andapostle, he had alwaysto deal with people and their
affairs. He had often to deal with mutually inimical and warring
tribes when showing justice to one carried the danger of antagonizing
the other, and yet he never deviated from the path of justice. In
administering justice, he made no distinction between believers and
nonbelievers, friends andfoes, high and low. From numerous instances
reported in the traditions, a few are given below.
Sakhr, a chief of a tribe, had helped the Prophet greatly in the siege
of Taaif, for which he was naturally obliged to him. Soon after, two
charges were brought against Sakhr: one by Mugheerah of illegal
confinement of his (Mugheerah's) aunt and the other by Banu Saalim of
forcible occupation of his spring by Sakhr. In both cases, he
decidedagainst Sakhr and made him undo the wrong. [Abu Daawood]
Abdullaah Ibn Sahl was deputed to collect rent from Jews of Khaybar.
His cousin Mahisah accompanied him but, on reaching Khaybar, they had
separated. Abdullaah was waylaid and done to death. Mahisah reported
this tragedy to the Prophet but as there were no eye-witnesses to
identify the guilty, he did not say anything to the Jews and paid the
blood-money out of the state revenues. [Al-Bukhaari]
A woman of the Makhzoom family with good connections was found guilty
of theft. For the prestige of the Quraysh, some prominentpeople
including Usaamah Ibn Zayd interceded to save her from punishment. The
Prophet refused to condone the crime and expressed displeasure saying:
"Many a community ruined itself in the past as they only punished the
poor and ignored the offences of the exalted. By Allaah,if Muhammad's
(My) daughter Faatimah would have committed theft, her hand would have
been severed." [Al-Bukhaari]
The Jews, in spite of theirhostility to the Prophet were so impressed
by his impartiality and senseof justice that they used to bring their
cases to him and he decided them according to Jewishlaw. [Abu Daawood]
Once, while he was distributing the spoils of war, people flocked
around him and one manalmost fell upon him. He pushed the men with a
stick causing a slight abrasion. He was so sorry about this that he
told the man that he could have his revenge, but the man said: "O
messenger of Allaah, I forgive you." (Abu Daawood)
In his fatal illness, the Prophet proclaimed in a concourse assembled
athis house that if he owed anything to anyone the person concerned
could claim it; if he had ever hurt anyone's person, honor or
property, he could have his price while he was yet in this world. A
hush fell on the crowd. One man came forward to claim a few Dirhams
which were paid at once.[Ibn Hishaam]
Equality
Muhammad asked people to shun notions ofracial, family or any
otherform of superiority basedon mundane things and said that
righteousness alone was the criterion of one's superiority over
another. It has already been shown how he mixed with everyone on equal
terms, how he ate with slaves, servants and the poorest on the same
sheet (a practice that is still followed in Arabia), how he refused
all privileges and worked like any ordinarylaborer. Two instances may,
however, be quotedhere:
Once the Prophet visited Sa'd Ibn 'Ubaadah . While returning, Sa'dsent
his son Qays with him. The Prophet asked Qays to mount his camel with
him. Qays hesitated out of respect but the Prophet insisted: " Either
mount the camel or go back." Qays decided to go back. [Abu Daawood]
On another occasion he was traveling on his camel over hilly terrain
with a companion, Uqbah Ibn 'Aamir . After going some distance, he
asked 'Uqbah to ride the camel, but Uqbah thought this would be
showing disrespect to the Prophet . But the Prophet insisted and he
had to comply. The Prophet himself walked on foot as he did not want
to put too muchload on the animal. [An-Nasaa'ee]
The prisoners of war of Badr included Al-'Abbaas,the uncle of the
Prophet . Some people were prepared to forgo their shares and remit
the Prophet's ransom but he declined saying that he could make no
distinctions. [Al-Bukhaari]
During a halt on a journey, the companions apportioned work among
themselves for preparing food. The Prophet took upon himself the task
of collecting firewood. His companions pleaded that they would do it
andthat he need not take the trouble, but he replied: "It is true, but
I do not like to attribute any distinction tomyself. Allaah does not
like the man who considers himself superior to his companions."
[Az-Zarqaani]

Amending the wife

The household is a huge institution which contains many
sub-institutions, like the institution of upbringing, the institution
of supplies and food, the institution of social relations, and the
institution of entertainment. The wife heads allof these institutions.
It is of no significance to try to amend the household without
amending thewife, and to amend the wife is to amend the entire
household. In confirmation of that, Allaah The Almighty Says (what
means) relating about Zakariyya (Zechariah) : } And amended for him
his wife. { [Quran 21:90] Inhis commentary on this verse, Ibn 'Abbaas
said, "Her speech was tough, thereupon Allaah The Almighty amended it.
It is also said that He made her capable of giving birth to children
and of good character." [At-Tabari]
The husband should be mainly concerned with amending, educating, and
teaching his wife, as well as improving her character. That is the
significanceof the Hadeeth narrated on the authority of 'Abdur-Rahmaan
ibn 'Awf from the Prophet, , where he said: "If the woman offers the
five [obligatory] prayers, observes the fasts of the month [of
Ramadhaan that is enjoined upon her], maintains her chastity, and
obeys her husband, it would be said to her: 'Enter Paradise from
whichever ofits gates you like.'" [Ahmad]
The command given to the wife to obey her husband puts great
responsibility on the husband, as it makes it incumbent upon him to
order her to do what Allaah The Almighty orders him to do. Then, it is
due upon the husband to endeavor to rescue his household from
destruction and to restore to his wife her power and capability to
raise the desiredgeneration.
The way to amend the wife
There are many practical steps to amend one's wife, including:
The first step
The correct understanding of the Quranic verse and Prophetic Hadeeths
that shed light on family relations form the first step towards
achieving this goal. From among those Hadeeths , wemay mention the
following:
It is narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "Treat women kindly, for a women is created from a
rib, andthe most curved portion of the rib is its upper portion; so,
if you try to straighten it, it will break, and if you leave it as it
is, it will remain crooked. So treat women kindly." [Al-Bukhaari and
Muslim]
Some people think that this Hadeeth adopts a problematic argument:
"Islam tells us that 'woman has been created from a crooked rib, in
such a way that if you come to straighten it, you would break it'. At
the same time, the husband is required to amend his wife under the
pretextthat 'if you leave it [the rib], it would remain crooked."
The truth of the matter is that there is no difficulty in this issue.
Amending one's wife depends upon three important points:
Patience : } And enjoin prayer upon your family [and people] and be
steadfast therein. { [Quran 20:132]
Leniency : "Leniency is never found in anything but that it adorns
it." [Muslim] Both leniencyand patience are the fundamental parts of
amending anything, and should they gather together, they bring about
amendment in the best way.
Understanding : i.e. understanding the nature of the woman and her way
of thinking, as her priorities differ from thoseof the man. A wise man
is he who could accommodate his priorities and those of his wife.
Here, two points should be made clear to the husband:
A man fails when he starts to imitate the woman, and the woman fails
when she starts to imitate the man.
Familial life affairs are divided into two groups:
Some in which the woman has authority and the right to take decisions,
and those matters usually pertain to the house like the arrangement of
it, and giving it the touch of beauty. Henceforth, it is due upon the
man not to interfere in all things,lest he would spoil the world of
the woman.
Others are in connection with thedecision that is up to the man, while
preserving her right of consultation and expressing her opinion. That
is, in some affairs, the woman should be given full freedom,
particularly in those pertaining to the house; and other affairs
should be undertaken by the man. In this way, all life affairs may be
addressed suitably.
Islam does not require the husband to alter the priorities of his wife
and her feminine nature. Rather, it does not want him to be strict
with these priorities to the extent that the feminine identity is
removed from them, nor should those priorities lead the way for him
and his entire family.
It is narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "No believing man should hate a believing woman [his
wife] for if he hates a characteristic in her, he would like another
in her." [Muslim] The meaning of this Hadeeth is also included in the
former one, i.e. a woman might do something that would disturbher
husband; however, he shouldnot dislike her, but rather to reduce her
crookedness he has toentrust to her some affairs, whilekeeping the
whole matter under his observation.
There is a Quranic verse that talksabout the responsibility of the man
in amending his wife. Allaah The Almighty Says (what means): } And
enjoin prayer upon your family [and people] and be steadfast therein.
We ask you notfor provision; We provide for you,and the [best] outcome
is for [those of] righteousness. { [Quran 20:132]
Many a man engages in securing sustenance for his family but forgets
the great mission of enjoining upon them to offer prayer and do what
is necessary for life to be upright according tothe requirements of
Sharee'ah . Prayer is mentioned here in this verse because of its
great importance.
The second step
The husband should endeavor to enhance his wife's scientific and
educational level. This is of great importance for the wife. Many men
are too reluctant to help add to the young women they have married by
assisting in improving and introducing worthy traits. They want that
they take the wife from her family being an epitome of perfection,
being just as they like them to be, without contributingto building
her personality. Furthermore, they are not willingto accept in their
wives any flaw or mistakes.
Before a man blames his wife for her slips, he has to teach, educate
and prepare her in order to be a good, righteous mother, and which
mission is more vital than this?
Many men do not sit with their wives to teach them, although the
Prophet, , said: "The best of you is he who is best to his wife."
[At-Tirmithi and Abu Daawood] That applies not only to service and
co-operation in thehouse, but also to raising the wife's religious,
knowledge and intellectual levels.
The third step
He should treat her in such a way as makes her feel the affection and
mercy with which Allaah The Almighty described marriage in Islam when
He Said (what means): } And of His Signs is that He created for you
from yourselves mates that you may find tranquility in them; and He
placed between you affection andmercy. Indeed in that are signs for a
people who give thought. { [Quran 30:21]
This is the shortest way to amend a wife. Kind people know for certain
the effect of kindness on others.
The fourth step
A husband has to respect his wife's dignity before her family and,
more particularly, before his family. This can deeply influence her,
which would make her readier to accept change for the better.
These four steps and others are included under a single Quranic
command (that means): } Advise them. { [Quran 4:34] To understand her
disposition, enhance her knowledge, and dealwith her kindly are all
included under the concept of advising and kind treatment commanded by
Allaah The Almighty in the verse (that means): } Keep [her] inan
acceptable manner. { [Quran 2:229]
It is a great mistake of a man to try to amend his wife by
invertingthe sequence that is mentioned in the verse in which Allaah
The Almighty Says (what means): } Men are in charge of women by [right
of] what Allaah has given one over the other and what theyspend [for
maintenance] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have
them guard. But those [wives] from whom you fear arrogance - [first]
advise them; [then if they persist], forsake them in bed;
and[finally], strike them. But if they obey you [once more], seek no
means against them. Indeed, Allaah is Ever Exalted and Grand. { [Quran
4:34]
Some husbands begin the process of amending their wives by forsaking
them in bed or by striking them, forgetting that they should come upon
the first and essential stage, i.e. that of advising and instruction.
That inverted sequence of amendmentnecessarily leads to unrecoverable
aversion and a fracture that would be difficult torepair.

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Dought & clear -, The wisdom behind deeds being shown to Allah repeatedly, daily, weekly and annually.

one of your fatwas says that the showing of deeds (toAllah) is of
three types: 1- daily 2- weekly and 3- annually (which is in
Sha'baan). But I am confused: if there is a daily showing throughout
the year, then there is no need forthe weekly showing which includes
the daily showing, and there is also no need for the annual showing
which includes both of them. Is this correct?.
Praise be to Allaah.
Firstly:
The taking up of deeds and showing them to Allah, may He be
exalted,daily, weekly and annually is indicated by the saheeh Sunnah
and the words of the scholars, as explained previously in the answerto
question 44021 .
As that is the case, it is not permissible for anyone to question why
Allah does something, orto think that anything narrated in a sound
text is contrary to wisdom, because that will result in confusion and
doubts.Rather what is required is to say as the believers before him
said: We hear and we obey. The one to whom ignorance and lack of
understanding and wisdom could be attributed is the human being and
his understanding and reason.
Moreover, you could addto this question and say: what need is there
for showing deeds to Allah in the first place, when Allah, may He be
exalted,is already aware of everything that people do? What need is
there for the angels to write down people's deeds, when Allah has
already decreed all that is to happen until the Day of Resurrection,
before He created the heavens andthe earth?
The questions that could be added in this context are many, to such an
extent that it would become too difficult for the individual to close
the door to whispers from the Shaytaan after he has opened it.
But as the question was about the wisdom behind showing deeds to
Allah, may He be exalted, every day, then every week, then every year,
according to what is proven in the Sunnah, the answer is that Allah
knows best about the wisdom behind that, and He has not explained it
to us, and His Messenger (blessings and peace of Allah be upon him)
has not explained it to us
It says in al-'Aqeedah at-Tahhaawiyyah wa Sharhuha (1/231):
With regard to the words "The foot of Islam cannot be steadfast except
on the basis of acceptance without questioning and of surrendering":
This is a metaphor; the physical foot cannot be steadfast except on
some surface. What is meant is that commitment to Islam cannot be
steadfast unless the individual accepts the texts of the Qur'an and
Sunnah and submits to them, without questioning them or opposing them
on the basis of his opinion, rational thinking and analogy.
Al-Bukhaari narrated that Imam Muhammad ibn Shihaab az-Zuhri (may
Allah have mercy on him) said: Allah sends the message and the
Messenger conveys it; our role is to accept and submit. This is a
comprehensive and beneficial statement. End quote.
Imam Abu'l-Muzaffar as-Sam'aani (may Allah have mercy on him) said:
It should be noted that the criterion that separates us from everyone
who differs from us is the fact that we make the foundationof our way
the Qur'an and Sunnah, and we derive what we derive from them (of
rulings and teachings); anythingelse we work out within that
framework. We do not think that we shouldhave authority over the
principles of sharee'ah and alter the rules of Islam so that they
become in harmony with our views, thoughtsand ideas. Rather we examine
ideas and if we find them to be in harmony with the fundamentals of
Islam asstated in the Qur'an and Sunnah, we accept them and praise
Allah for that.But if we find ourselves drifting away from the way of
the Sunnah and we find ourselves becoming confused and lost, then we
point the finger of suspicion at our own thinking and ideas; we blame
ourselves and admit our helplessness, and we rein in our reason so
that it will not lead us to doom and destruction, or cause us to drift
awayfrom the right path. We surrender to the Qur'an and Sunnah, and
let them lead us. We err on the side of caution and realise that the
words of our predecessors are true: Islam is a bridge that cannot be
crossed except by means of surrendering.
End quote from Qawaati'al-Adillah fi Usool al-Fiqh, 2/411
And Allah knows best.
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Dought & clear -, Is it permissible to work as a bus driver of abus carrying advertisements for haraam things?.

I embraced Islam a few years ago - praise be to Allah - and I work as
a bus driver in London. I am happy with this job because I like to
drive buses, but I am not happy in other ways, because of the adverts
and pictures that are puton the bus. Sometimes they are pictures of
semi-naked women, or pictures of alcoholic drinks and haraam movies.
All of that is displayed in front of people and promotes those evil
things. What isthe ruling on a job like this? I feel that I am
contributing to the spread of evil and temptation, but the matter is
not under my control because I am justa driver. Moreover it is not
easy to find another job that is suitable for me as a Muslim in this
country if I leave this job.
I hope that you can advise me; may Allah reward you with good for your
efforts and forgive you in this worldand in the Hereafter. Ameen.
Praise be to Allaah.
We praise Allah, may He be exalted, for having guided you to Islam and
we ask Him, may He be glorified and exalted, to make you steadfast in
Islam and to increase you in guidance.
We appreciate your concern about what is halaal and asking about the
ruling on your work,and we ask Allah to make good easy for you and to
reward you, and to help you to avoid evil and sin.
With regard to your job, what appears to be the case is that it is not
permissible to work as the driver of a bus that carries adverts on its
side for sinful matters that incur punishment, such as ads for alcohol
and immoral activities. Working as a driver is not separate from those
advertisements that are on the bus he is driving. Based on that, it
may truly be said concerning his job that it is helping to promote
those immoral actions and haraam things, so this is helping in sin
which Allah, may He be exalted,has forbidden in the verse
(interpretation of the meaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression. And
fear Allaah. Verily, Allaah is Severe in punishment"
[al-Maa'idah 5:2].
You should understand that Allah, may He be exalted, has not
restricted halaal means of earning a living and permissible work. And
you should also understand that whoever gives up something for the
sake of Allah, Allah will compensate him with something better than
it.Allah, may He be exalted,says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3].
We ask Allah to make it easy for you to find a good and blessed halaal
source of provision.

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