Fathwa, - Dangers of non-Muslim servants

Question
We have a non-Muslim servant and we found pictures of the children and
myself along with something that looks like a goat's horn in her room.
What do you think of this? Is it a kind of magic? Please advise.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and Messenger.
Before answering the question, we must first discuss the issue of
having female servants in general in Muslim houses, let alone
disbelieving female servants. This phenomenon often results in much
corruption which reality bears witness to. This includes:
1- The oppression of children when their upbringing is left to
these maids. This is the most dangerous aspect as it causes the child
to lose his emotions towards his parents, especially his mother.
Consequently, a child loses affection which is the basic element in
directing and guiding children.
2- The existence of maids is a basic element in encouraging
mothers to go out to work, markets or visits, and this contradicts the
Sharee'ah goals which require that a woman stays in her home. Allaah
The Almighty Says )what means(: }And stay in your houses.{]Quran
33:33[
3- Laziness and inactivity of women, which results in many illnesses.
4- Leaving maids with adolescent sons in houses results in many
immoralities.
5- When the maid is a disbeliever the children are brought up on
subversive creeds and ideas that contradict the Muslim creed.
Therefore, the Sharee'ah criteria for having a maid has to be
followed. These criteria are as follows:
1- A maid has to be a Muslim.
2- She should be accompanied by her husband or a Mahram
)unmarriageable person(.
3- The Sharee'ah limitations should be observed. That is, there
should be no Khalwah )isolation( or intermixing between the two sexes,
nor should men have any dealings with them.
4- The children's upbringing should not be entrusted to these maids.
As for the question, it is not farfetched that this maid does whatever
harms Muslims as she is a disbeliever. Allaah The Almighty Says )what
means(: }They do not observe toward a believer any pact of kinship or
covenant of protection. And it is they who are the
transgressors.{]Quran 9:10[
They are neither restrained by kinship nor are prevented by a
covenant. So what do you think then if there is no covenant or kinship
in the first place? The surrounding proofs indicate that she might
have been trying to work a spell and this is indicated by the horn of
the goat. You should therefore dismiss her to be relieved from her
evil, but your suspicions about her should not encourage you to
oppress or upset her. Allaah The Almighty Says )what means(: }And do
not let the hatred of a people prevent you from being just. Be just;
that is nearer to righteousness.{]Quran 5:8[
Allaah Knows best.

Fathwa, - She hated her non-practicing husband and committed Zina with his cousin

Question
I want to introduce myself. I once asked a question here saying is it
ok to leave my husband temporary until he start practicing the sunah
correctly. U guys answer that It's ok if I'm sure that he will change
because of that. But Subhanallah, I did only for a few days because I
was disappointing my family according to them so I came back. I came
back also because I was newlywed so much in love with my husband I
couldnt see, the truth so I stayed with him. I stayed with him my
eeman declined so much, because of the environment and because of me
not studying no more any Islamic teaching. I became worst than him. I
felt that I'm a looser. And I started having lots of fight and yelling
with him, not necessarily his faults to start them but both of us and
some times me. We didn't have much intimacy most times, and often we
only argued and belittled each other. I was very sad and disconnected
to Islamic teaching too. It continued like that until his cousin a
male came to stay with us. I had my niqab on and my husband always
belittled me for that infront of him telling me even his cousin can't
see my face I'm abnormal living like that in society. I felt bad and I
did the most hideous crime. As I stay with my husband cousin I started
conversing with him laughing and joking with. He is so handsome and
very comfortable to me at that time because I felt I was worthless to
my husband. Once I was alone with him playing, I showed him my face.
He immediately felt for me so did I with. We started doing harram and
I completely hated my husband. It continued I regretted having this
hideous sin with this guy but I continued with him because that was
the only place I felt completely satisfied. Me and my husband is just
fighting and arguments. I stopped doing this harram with this guy and
I will never try to be with him alone. But still I don't enjoy staying
with husband but I have a child now . I afraid my family, son would
not forgive me. What should I do plz help advice n make dua.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
It is confirmed that the Prophetwas asked about the "male in-law", who
is the husband's brother or male relative and he said: ''The male
in-law is death itself." ]Bukhaari and Muslim[
This means that he is like death because of the afflictions and
calamities that happen due to being lenient in dealing with him and
because of him entering upon the wife as he is not like other
non-Mahram )marriageable( men because of his blood relation with the
husband.
What you mentioned about the sin that you committed with him is clear
evidence of this. Therefore, you should repent to Allaah from this
grave major sin by regretting it and being determined not to do it
again. So, you should not sit with that man nor talk to him, and you
should not be in a place where you may be in seclusion with him as a
way of preventing the means that lead to what is forbidden. For more
benefit, please refer to Fataawa 86527, 154373and 127911.
On the other hand, we advise you to try to rectify your husband by
supplicating Allaah for him and calling him to goodness and
righteousness and to get closer to Allaah and you should advise him to
befriend righteous people who would guide him to do good and keep him
away from evil. You should not despair of him becoming a righteous man
nor give up enjoining him to do good deeds and forbidding him from
doing evil deeds.
As far as you are concerned, you should keep company with righteous
and good women who would help you perform righteous deeds, guide you
to do good and help you in what you are doing.
As regards separating from your husband and asking him for divorce,
then we do not advise you to do so unless the marital relations
between you and him become impossible while he persists in his
dissoluteness and disobedience after advising him and admonishing him.
In which case, divorce should be the last solution in the same manner
that cauterization should be the final treatment )i.e. it is the last
to be opted for among all healing procedures(.
Allaah Knows best.

Fathwa, - Her husband forces her to live in the same house with his brother

Question
My question is my husband is forcing me to stay with his married
brother ,I had told him about the hadiths mentioning that "brother in
law is death" living together may cause many problems,but he doesnt
seems to listen,he says that I just have to maintain my Hijab thats
all.Wht can I do?since his wife is also a nonmehram to him that will
be a probs.As a muslim women I dont get my rights from my husband ,he
doesnt agrees to the rights of women in Islam.Please advise.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and Messenger.
It is your right as a wife to get a separate accommodation where you
would be safe from any harm and where you would not be embarrassed.
Besides, it is not permissible for you to obey your husband in
dwelling with your brother-in-law in the same house whose amenities
are not separate, where his brother could see you )without Hijaab( or
be in seclusion with you, or where there is any other matter that
might lead to temptation.
Even if we presume that you can take the necessary measures to avoid
these prohibitions and always wear Hijaab, then this may cause much
hardship to you. So, your husband has no right to oblige you to live
in such a situation. For more benefit, please refer to Fatwa 84608.
Based on this, it is permissible for the wife to ask for divorce as a
way of repelling harm off herself if her husband does not provide her
with an accommodation that is Islamically acceptable.
There is no doubt that your husband is also obliged to abide by the
Islamic conditions in dealing with the wife of his brother as she is a
non-Mahram to him. Therefore, we warn against being lenient in such
kind of dealings within one family as this is one of the major reasons
of corruption. The Hadeeth that is mentioned in the question which
reads'the male in-law is death itself'is the best evidence in this
regard. The text of the Hadeeth is as follows:Uqbah Ibn 'Aamernarrated
that the Prophetsaid: "Beware of entering upon women"; a man from the
Ansaar asked: 'O Messenger of Allaah, what do you say about the male
in-law )the woman's husband's male relative like his brother, uncle,
cousin, etc.(?' He replied: "He is death itself )i.e. his seclusion
with her is as serious and dangerous as death(." ]Bukhaari and Muslim[
For more benefit, please refer to Fatwa 154373.
As regards what you mentioned about your husband that he does not
agree with the women's rights in Islam, then this needs more
clarification ]as we do not know exactly what you mean[

Physics by Muslims

The Holy Quran had awakened a spirit of enquiry among the Arabs which
was instrumental in their splendid achievements in the field of
science, and according to a western critic led them to realize that
"science could not be advanced by mere speculation; its only sure
progress lay in the practical interrogation of nature. The essential
characteristics of their method are experiment and observation. In
their writings on Mechanics, hydrostatics, optics, etc., thesolution
of the problemis always obtained by performing an experiment, or by an
instrumental observation.
It was this that made them theoriginator of chemistry, that led them
to the invention of all kinds ofapparatus for
distillation,sublimation, fusion and filtration; that in astronomy
caused them to appeal to divided instrument, as quadrant and
astrolabe; in chemistry to employ the balance the theory of which they
were perfectly familiar with; to construct tables of specific
gravities and astronomical tables, that produced their great
improvements ingeometryandtrigonometry.
TheMuslims developed Physicsto a high degree and produced such eminent
physicist asKindi, Jahiz, Banu Musa, Beruni, RaziandAbdur Rahman Ibn
Nasr.
Work of Muslim Physicists
Al-Kindi
Abu Yusuf Ibn Ishaq, known asal-Kindiwas born at Kufa in the middle of
the 9th century and flourished in Baghdad. He is the most dominating
and one of the greatest Muslim scholars of physics. Over and above
this, he was an astrologer, philosopher, alchemist, optician and
musical theorist. He wrote more than265 books, the majority of which
have been lost.
Most of his works which survived are in Latin having been translated
by Gerard of Cremona. Of these fifteen are onmeteorology, several on
specific weight, ontides, onopticsand onreflection of light, and eight
are on music. His optics influenced Roger Bacon. He wrote several
books on iron and steel to be used for weapons. He applied mathematics
not only to physics, but also to medicine.
He was therefore regarded by Cardon, a philosopher of the Renaissance,
"as one of the 12 subtlest minds." He thought that gold and silver
could only be obtained from mines and not through any other process.
He endeavored to ascertain the laws that govern thefall of bodies.
Razi
Razi investigated on the determination ofspecific gravityof means
ofhydrostatic balance, called by himMizan-al-Tabii. Most of his works
on physics, mathematics, astronomy and optics have perished. In
physics his writings deal with matter, space, time and motion. In his
opinion matter in the primitive state before the creation of the world
was composed of scattered atoms, which possessed extent. Mixed in
various proportions with the articles of void, these atoms produced
these elements which are five ih number namely earth, air, water, fire
and celestial element. Fire is created by striking iron on the stone.
Abu Rehan Beruni
Abu Rehan Beruni, was a versatile genius, who adorned the durbar
ofMahmud of Ghazni. His outstanding achievement in the realm of
physics was theaccurate determination of the weight of 18 stones. He
also discovered thatlight travels faster than sound. He has also
contributed immensely to geological knowledge by providing the correct
explanation of the formation of natural spring and artesian wells.
He suggested that the Indus valley was formerly an ancient basin
filled with alluvial soil. HisKitab al Jawahir(Book of Jewels) deals
with different types of gems and their specific gravity.
Khazini
Khazini, was a well known scientist of Islam, who explained the
greaterdensity of waterwhen nearer to the center of the earth. Roger
Bacon, who proved the same hypotheses afterwards based his proof on
the theories advanced by Khazini. His brilliant workMizanul
Hikmah(Balance of Knowledge) deals with gravity and containstables of
densities of many solids and liquids. It also contains "observation on
capillarity,uses of aerometerto measure densities and appreciate the
temperature of liquids, theory of the lever and the application of
balance to building."
Other notable Physicists
*.A voluminous unedited lapidary byBetuniis kept in manuscript form in
the Escorial Library. It deals with a large number of stones and
metals from the natural, commercial and medical point of view.
*.Barlu Musahas left behind him a work on balance, whileAl-Jahizused
hydrostatic balance to determine specific gravity.
*.An excellent treatise had been written byAl-Naziriregarding atmosphere.
*.Chapters on weights and measures' were written byIbn Jami and
Al-Attar.Abdur Rahman Ibn Nasrwrote an excellent treatise on weights
and measures for the use of Egyptian markets.

Imam Shafie

Early Life
Abu Abdullah Muhammad Bin Idris descends from theHashimi familyof
theQuraishtribe to whichProphet Mohammed (PBUH)belongs. He was born in
Gaza, Syria in767and became famous asImam Shafi-ee. He lost his father
early in life and was brought up by his mother in abject poverty in
the city of Mecca. He spent much time among the Bedouins and acquired
very great knowledge of Arabic poetry.
Life as Student
At the age of twenty, he went toMadinaand remained there as a student
of Imam Maliktill the later's death in796. He also came into contact
with other learned men from whom he acquired knowledge of the Holy
Qur'an and the Traditions of the Holy Prophet Muhammad. Imam Shafi-ee
possessed a very sharp memory and knew the whole ofImam Malik's
Muwattaby heart. In804he visited Syria and from there proceeded to
Egypt where he settled down. As a pupil of Imam Malik he was received
with great honor and respect by the Egyptians.
Teachings of Imam Shafi
In810he went to Baghdad and there he was surrounded by a large number
of students who were eager to acquire knowledge of the faith and
practice of Islam from him. TheShafi-ee school of lawemerged from
these students who practiced and propagated the views and rulings of
Imam Shafi-ee through their writings and preaching.
Imam Shafi-ee wrote several books, the most well-known of which is
calledKitab-al-Umm, which is a collection of writings and lectures of
the Imam. A number of his students have also collected his writings,
lectures and rulings in the form of books, or quoted him in their
books.Baghdad in IraqandCairo in Egyptwere the chief centers of Imam
Shafiee's activities. It is from these two cities that teachings of
the Shafi-ee school spread in the9th centuryof the Christian era.
During the time of Sultan Salahuddeen (Saladin), the Shafi-ee doctrine
was the most prominent in Egypt, and to this day theImam of the
Al-Azhar Masjidis always a Shafi-ee and the Shafi-ee Madhhab is
industriously studied along with that of the other three schools of
the Sunnis.
During his life Imam Shafi-ee also suffered from political intrigues.
For instance, after studying under Imam Malik in Madina he was sent to
fill an office in Yemen, where he was accused of political involvement
which resulted in his arrest. He was taken as prisoner to Harun
al-Rasheed. The Khalifa however found him innocent and the Imam was
honorably released.
Imam Shaafi-ee died in the year820 in Egypt.

Imam Maalik

Early Life
ABU ABDULLAH, Malik bin Anas, was born in Madina in the year715 AD.
His ancestral home was inYemen, but his grandfather settled in Madina
after embracing Islam. He received his education in Madina, which was
the mostimportantseat of Islamic learning, and where the immediate
descendants of the Companions of theHoly Prophetlived.
Imam Malik was highly attracted to the study of law, and devoted his
entire interest to the study ofFiqh. It is said that he sought out
overthree hundred Sahaba(those who saw the Companions of the Holy
Prophet). From them he acquired the knowledge of the Holy Prophet's
sayings, Hadith and the Holy Prophet's Deeds, Sunnah.
His work
Imam Malik studied Fiqh under the guidance of nearlyone hundred
learned Shaikhswho were residing in the city of the Prophet at the
time. Among Imam Malik's writings is the great work
entitledKitab-al-Muwatta, which is the earliest surviving book of
Islamic law and Hadith. It quotes Sayings as well as the practices
according to the Sunnah of the Holy Prophet as observed by Muslims in
Madina.
Although Imam Malik wrote many treatises dealing withreligion and
ethics, Kitab-al-Muwattais acknowledged as the most important among
his writings. It is said that Imam Malik had originally recordedten
thousand Ahadithin this book, but in a revised edition the Imam
reduced the number to onlyone hundred and seventy-two.
Dealing with people
Imam Malik was famous for hispiety and integrityand courageously stood
up, and was prepared to suffer, for his convictions. For example, when
the governor of Madina demanded and forced people to take the oath of
allegiance to Khalifa al-Mansour, Imam Malik issued a Fatwa that such
an oath was not binding, because it was given under duress. This
resulted in many people finding courage to express their opposition,
but the Imam was arrested, found guilty of defiance and publicly
flogged.
When al-Mansour, learnt of this outrage, heapologizedto the Imam and
dismissed the governor. Sometime later the Khalifa sent him three
thousand Dinars for his travelling expenses and invited him to come
and reside inBaghdad. Imam Malik refused the offer and indicated that
he preferred to continue his residence inMadinawhere the Holy Prophet
was buried.
When theKhalifa Haroun-al-Rasheedvisited Madina, when he came to
perform Hajj, he summoned Imam Malik to visit him and deliver a
lecture. The Imam politely refused to go to the ruler but invited him
to attend the class of students to whom he delivered regular lectures.
The Khalifa, accompanied by his two sons, accepted the invitation and
sat among the students to hear the Imam's lecture.
Imam Malik died in the year795 ADat Madina and is buried in the
famousAl-Baqie cemeteryin the city of the Prophet. Imam Malik's
followers and disciples developed aFiqh schoolbased on his books which
came to be known as theMaliki Madhhab. Malikis are mostly found in
North and West Africa, - Tunis, Algeria, Morocco and Egypt.

Women site, - Etiquettes of Supplicating- II

The Prophet, sallallaahu 'alayhi wa sallam, used to invoke Allaah The
Exalted saying:"Allaahumma anta rabbi la ilaaha illa ant, khalaqtani
wa ana 'abduk, wa ana 'ala 'ahdika wa wa'dika mastata't, a'oothu bika
min sharri maa sana't, aboo'u laka bini'matika, wa aboo'u laka
bithanbi faghfir lee fa innahoo la yaghfiru ath-thunooba illa ant )O
Allaah, You are my Lord, there is none worthy of worship except You.
You Created me and I am Your slave; and I abide by Your Covenant and
Promise as best I can. I take refuge in You from the evil that I
committed and I am grateful to You for the blessing that You Conferred
on me. I acknowledge my sin, so forgive me, for verily none can
forgive sins except You(."]Al-Bukhaari[ The Prophet, sallallaahu
'alayhi wa sallam, also said,"Allaahumma inni a'oothu bika min ash
shiqaaqi wan nifaaqi wa soo'u al akhlaaq )O Allaah, I seek refuge with
you from dissension, hypocrisy and bad morals."]An-Nasaa'i[
• Avoiding exaggeration in making an invocation rhyme: A Muslim should
not exaggerate in making a supplication rhyme because this is a state
of humility and submissiveness. Ibn 'Abbaas, May Allaah Be Pleased
with him, said, "Avoid rhymes in supplication for the Prophet,
sallallaahu 'alayhi wa sallam, and his Companions, May Allaah Be
Pleased with them, used to avoid it." ]Al-Bukhaari[
Some of the righteous people said, "Invoke Allaah The Exalted with a
humble and mild tongue, not one that is eloquent and quick."
• Invoking Allaah The Almighty for one's self and then for others.
Allaah The Almighty Says )what means(:}"Our Lord, Forgive us and our
brothers who preceded us in faith and Put not in our hearts ]any[
resentment toward those who have believed. Our Lord, indeed You are
Kind and Merciful."{]Quran 59:10[ The Prophet, sallallaahu 'alayhi wa
sallam, used to invoke Allaah The Almighty for himself first before
invoking Him for any other person. ]At-Tirmithi[
• Avoiding supplicating Allaah The Almighty against one's self,
family, wealth or children. The Prophet, sallallaahu 'alayhi wa
sallam, said,"Do not supplicate Allaah against yourselves, your
children or your wealth."]Muslim[
• Supplicating Allaah The Exalted for fellow brothers in their
absence. The Messenger of Allaah, sallallaahu 'alayhi wa sallam,
said,"The supplication of a Muslim for another Muslim in his absence
is accepted by Allaah. He has an appointed angel at his head and every
time he supplicates good for his brother, the angel would say: "Aameen
and for you the same."]Muslim[
• Invoking Allaah The Almighty for whoever does you a favor. The
Prophet, sallallaahu 'alayhi wa sallam, said,"If a favor is performed
for someone and he says to the one who performed it, 'May Allaah
Reward you.' He would be rewarding him perfectly."]At-Tirmithi and
An-Nasaa'i[ The Prophet, sallallaahu 'alayhi wa sallam, also
said,"Whoever does you a favor, reward him for it. And if you cannot
find the means of doing so, then keep supplicating for him until you
think that you have rewarded him adequately."]Abu Daawood and
An-Nasaa'i[
• Asking righteous people for supplications. A Muslim should ask his
fellow brothers to supplicate Allaah The Almighty for him especially
the righteous people. It was narrated that 'Umar ibn Al-Khattaab, May
Allaah Be Pleased with him, said, "I asked the Prophet, sallallaahu
'alayhi wa sallam, for permission to perform 'Umrah and he granted it
to me and said, 'O brother, remember us in your supplication and do
not forget us.' The words he said pleased me more than could all that
is in the life of this world." ]At-Tirmithi and Ibn Maajah[
• Avoiding supplicating Allaah The Almighty for a sin or the severance
of kinship. The Prophet, sallallaahu 'alayhi wa sallam, said:"A
servant shall continue to have his supplications answered so long as
he does not supplicate for sins or the severance of kinship."]Muslim[
• Remembering Allaah The Exalted, obeying Him and performing good
deeds. Being conscious of Allaah The Exalted, diligent on performing
acts of worship, abandoning sins and evils and hastening to repentance
makes supplication more likely to be answered. Allaah The Almighty
Says )what means(:}"Indeed, Allaah only Accepts from the righteous
]who fear Him[.{]Quran 5:27[ It was narrated that Allaah The Almighty
said in the Qudsi Hadeeth,"Whoever keeps himself busy with the Quran
and remembering Me, I Will Give him the best of all those who ask of
Me."]At-Tirmithi[
• Being keen on having lawful sustenance. The Prophet, sallallaahu
'alayhi wa sallam, said,"O people, Allaah Is Good and He Accepts only
that which is good. And Allaah Commanded the believers as He Commanded
the Messengers by saying )what means(:}"O messengers, eat from the
good foods and work righteousness. Indeed, I, of what you do, Am
Knowing.{"]Quran 23:51[ And He Says )what means(:}O you who have
believed, eat from the good things which We have provided for you and
be grateful to Allaah if it is ]indeed[ Him that you worship.{]Quran
2:172[He then mentioned )the case of( a man who has travelled a long
distance – unkempt and dusty – and raises his hands towards the
heavens and says: 'O Lord, O Lord, while his food, drink, clothing are
from unlawful means and he is fed with unlawful food. Then how could
his supplication be answered?"]Muslim[
Ibraaheem ibn Adham, May Allaah Have mercy upon him, was once asked,
"Why are our supplications to Allaah The Exalted not answered?" He
answered, "Because your hearts have died due to ten things."
"1- You know Allaah The Almighty but do not obey Him.
2- You know the Prophet, sallallaahu 'alayhi wa sallam, but do not
follow his Sunnah )tradition(.
3- You recite the Quran but do not act upon it.
4- You enjoy the Blessings of Allaah The Exalted without giving thanks.
5- You know of Paradise but do not exert any effort to enter it.
6- You know of Hell but you do not exert any effort to escape it.
7- You know of Satan but do not oppose him.
8- You know of death but do not prepare for it.
9- You bury your dead but do not learn from their example.
10- And in your state of slumber, you focus your attention on the
shortcomings of others while neglecting your own."

Women site, - Contentment is Bliss

Sa'd ibn Abi Waqqaas, may Allaah be pleased with him, traveled to
Makkah after he had become blind. Upon his arrival the people hastened
to him and kept on asking him to make supplication for them, and he
did, as Allaah always accepted his supplication. 'Abdullaah ibn
As-Saa'ib, may Allaah be pleased with him, said, "I came to him when I
was still a young boy and became acquainted with him, so he knew me
and said to me, 'Are you the one who recites the Quran for the people
of Makkah?' I replied, 'Yes.' Then I asked him, 'You supplicate to
Allaah for all the people, so why do you not supplicate to Allaah for
yourself so that He would cure you?' He smiled, and said, 'O son! The
decree of Allaah is better for me than my sight.'"
This is the satisfaction that the Companions, may Allaah be pleased
with them, adjusted themselves to, and the decree of Allaah The
Almighty became more beloved to them than their desires, and so they
loved nothing more than what Allaah the Almighty had decreed. 'Umar
ibn 'Abd Al-'Azeez, may Allaah have mercy upon him, said, "I do not
want anything except what Allaah The Almighty decrees." What confirms
the importance of this satisfaction is that the Prophet, sallallaahu
'alayhi wa sallam, would ask Allaah The Almighty to grant him
satisfaction with His decree, and it is well-known that the Prophet,
sallallaahu 'alayhi wa sallam, only asked Allaah The Almighty for the
highest ranks. Satisfaction is sincerely giving precedence to all that
Allaah The Almighty has ordained, without being hesitant or objecting.
This is exactly what the righteous predecessors sought and strived
for. They were fully content in matters pertaining to their fate and
what Allaah The Almighty had inscribed in the Preserved Slate and
never desired anything contrary to what He had decreed for them.
However, as for matters of religion that pertain to His orders or
prohibitions, one must always progress and aspire to what is better.
The righteous predecessors, may Allaah be pleased with them, would
advise each other to be satisfied and get used to it as they knew its
high rank. 'Umar )Al-Faarooq(, may Allaah be pleased with him, wrote
to Abu Moosa Al-Ash'ari, may Allaah be pleased with him, saying, "All
that is good lies in satisfaction. If you are able to be satisfied,
please do so, otherwise, be patient." Luqmaan, may Allaah exalt his
mention, would advise his son, saying, "I advise you to be endowed
with certain characteristics that would bring you closer to Allaah The
Almighty and would keep you away from His dissatisfaction: to worship
Allaah The Almighty Alone without associating any other deity with
Him, and to be satisfied with His decree in anything that you like or
dislike." The one who adjusts himself to this would lead a good life
as distress and worries would not reach his heart. Indeed, how could
that be when Allaah The Almighty has become pleased with him, and he
with Allaah? Allaah The Almighty Says )what means(:}Whoever does
righteousness, whether male or female, while he is a believer - We
will surely cause him to live a good life,{]Quran 16:97[ Some of the
righteous predecessors, may Allaah have mercy upon them, interpreted
"good life" as a life of satisfaction and contentment.
Once, 'Umar ibn Al-Khattaab, may Allaah be pleased with him, became
angry with his wife 'Aatikah, may Allaah be pleased with her, and said
to her, "By Allaah, I will upset you." She said, "Can you drive me
away from Islam after Allaah The Almighty has guided me to it?" He
replied, "No." She then said, "Then how can you upset me?" She meant
by that that she was satisfied with the decree of Allaah The Almighty,
and that nothing could have brought her distress except being driven
away from Islam, and there is no way 'Umar, may Allaah be pleased with
him, could ever have done that.
There are three conditions for being truly satisfied with Allaah The Almighty:
First: Being content at times of both blessings and afflictions alike,
as one believes that Allaah the Almighty chooses what is best for him.
This is what happened with some of the righteous predecessors, may
Allaah have mercy upon them, as they were patient and satisfied when
they were afflicted with hardship. When Sulaymaan ibn Al-Ghaazi, may
Allaah have mercy upon him, went to condole 'Umar ibn 'Abd Al-'Azeez,
may Allaah have mercy upon him, upon the death of his son, 'Abd
Al-Malik, 'Umar, may Allaah be pleased with him, said to him, "I seek
Allaah's refuge from wanting something that is contrary to what He
likes, as this does not change the affliction and His good treatment
of me." It was narrated on the authority of Ibraaheem An-Nakhaa'i, may
Allaah have mercy upon him, that Umm Al-Aswad was paralyzed and her
daughter grieved, so she told her "Do not be sad. O Allaah, if this is
something good then please increase it."
Second: Abandoning disputes unless they are related to any of the
rights of Allaah The Almighty or His Prophet, sallallaahu 'alayhi wa
sallam. Having conflict with others for the sake of one's desires
drives satisfaction away, disturbs its purity and alters its
sweetness.
Third: Refraining from continually asking of people. Allaah The
Almighty Says )what means(:}An ignorant ]person[ would think them
self-sufficient because of their restraint, but you will know them by
their ]characteristic[ sign. They do not ask people persistently ]or
at all[. And whatever you spend of good - indeed, Allah is Knowing of
it.{]Quran 2:273[
Regarding this trait, Thawbaan, may Allaah be pleased with him,
narrated that the Prophet, sallallaahu 'alayhi wa sallam, said:"Who
will guarantee me this trait so that I will guarantee him
Paradise?"Thawbaan said, "I." The Prophet, sallallaahu 'alayhi wa
sallam, replied:"Do not ask people for anything."After that, he never
asked anyone for anything, even if his whip fell while riding, he
would get off and pick it up himself without asking anyone to hand it
to him. ]Ahmad[
Satisfaction is the Peak of Faith
Abu Ad-Dardaa', may Allaah be pleased with him, said, "There are four
traits at the peak of faith: patience, satisfaction with destiny,
sincerity in reliance, and submission to Allaah The Almighty." Ibn
Al-Qayyim, may Allaah have mercy upon him, said: "Satisfaction is one
of the deeds of the heart that is the equivalent of Jihaad, which is
one of the deeds of the limbs ]body[, for each one of them is the peak
of Faith."
Deprivation is in fact a Blessing from Allaah The Almighty
Sufyaan Ath-Thawri, may Allaah have mercy upon him, said that if
Allaah The Almighty deprives His servant of something, it is in fact a
blessing; when Allaah The Almighty deprives His slave, it is not
because He is miserly or unable to give, but because He chooses what
is best for His believing slave, and for a certain wisdom. Allaah The
Almighty never decrees anything bad for His believing slave, whether
that decree brings happiness or misery to the slave. Thus, even when
Allaah The Almighty deprives His believing slave, it is in fact a
blessing, and the affliction is for his well-being, even if it is in
the form of an affliction. Due to the ignorance of the slave and his
injustice, he considers that bliss is the only thing to give him
pleasure in the worldly life. If man was truly knowledgeable, he would
have considered all that Allaah The Almighty decreed as a blessing.
This was the state of the righteous predecessors, may Allaah have
mercy upon them. The slave will never find the sweetness of faith
except through this. The Prophet, sallallaahu 'alayhi wa sallam,
said:"Whoever is content with Allaah as a God, Islam as a religion and
Muhammad as a messenger, has certainly felt the sweetness of faith."
O Allaah! Make us satisfied with Your decree and bless our destiny so
that we would not wish to hasten something that You have delayed or
delay something that You have hastened.

Women site, - The Dilemma of Ill Thoughts

The disease of ill thoughts is one of the most fatal diseases that can
destroy individuals and communities. Once it becomes deep-rooted in
the soul of man, it destroys all ties of intimacy and affection and
incites hatred and resentment. Some people, whose hearts are morally
diseased, only look at others through dark glasses. For them, all
people are, by default, suspects, or even guilty.
There is no doubt that having ill thoughts about others contradicts
the teachings of the Noble Quran, the Sunnah and the guidance of the
righteous predecessors. Allaah The Almighty Says )what means(:}O you
who have believed, avoid much ]negative[ assumption. Indeed, some
assumption is sin. And do not spy or backbite each other. Would one of
you like to eat the flesh of his brother when dead? You would detest
it. And fear Allah; indeed, Allah is Accepting of repentance and
Merciful.{]Quran 49:12[
The Prophet, sallallaahu 'alayhi wa sallam, said:"Beware of ill
thoughts, for ill thoughts represent the worst of false speech. Do not
look for other's faults. Do not spy on one another."The Prophet,
sallallaahu 'alayhi wa sallam, also taught Muslims how to think well
of others. A man came to him and said, "My wife has delivered a black
baby )and I suspect that he is not my child(." The Prophet,
sallallaahu 'alayhi wa sallam, asked him:"Have you got camels?"The man
said, "Yes." The Prophet, sallallaahu 'alayhi wa sallam, asked:"What
is their color?"The man said, "They are reddish )brown(." The Prophet,
sallallaahu 'alayhi wa sallam, asked:"Are any of them grey?"He said,
"There are grey ones among them." The Prophet, sallallaahu 'alayhi wa
sallam, asked:"From where do you think this color came to them?"The
man said, "It probably resulted from hereditary disposition." The
Prophet sallallaahu 'alayhi wa sallam said:"Similarly, this )your
child( might be a hereditary disposition."]Muslim and Al-Bukhaari,
with the wording of Muslim[
The righteous predecessors, may Allaah have mercy upon them, avoided
this evil quality. They, may Allaah have mercy upon them, would seek
excuses for Muslims to the extent that some of them would say, "I seek
seventy excuses for my brother's misdeed, then I say that he might
have an excuse that I do not know about." Why we do not follow the
example of the righteous predecessors, may Allaah have mercy upon
them, in this regard? Those who think ill of Muslims follow the
example of the man who said to the Prophet, sallallaahu 'alayhi wa
sallam, "This division is not based on justice and it was not intended
to win the pleasure of Allaah," when he was referring to some wealth
that the Prophet sallallaahu 'alayhi wa sallam had divided and
distributed.
Some scholars divided ill thoughts into two types, both of which are
from the grave major sins:
Ill thoughts about Allaah: This type is one of the most heinous crimes
and sins because it attributes to Allaah what is improper for His
generosity and benevolence.
Ill thoughts about Muslims: This type is also a grave major sin
because whoever judges his brother based on ill thoughts, the devil
will make him belittle his brother, deny his rights, slander him and
spy on him. Obviously, all of these things are forbidden destructive
acts. Some scholars have said, "If you see a person who always thinks
ill of people and seeks to expose their faults, you should know that
he is an evil person. The believer always seeks excuses for others
because he is good and righteous, whereas, the hypocrite searches for
the faults and defects of others given his evil nature."
Hence, dear Muslim, beware of ill thoughts. We advise you to
supplicate to Allaah to protect you from them. If you cannot dismiss
your ill thoughts, then the least you can do is to remain silent and
avoid speaking about them. If you manage to get rid of these ill
thoughts, then you would have escaped a grave danger. Otherwise,
perhaps you will not be saved.

Dought & clear, - His family are criticizing him for staying with them and not getting married; how should he deal with them?.

I treat my family well, but they are not treating me in the same way.
Sometimes they shame me because I still am unmarried and staying with
them. From my simple salary, 200 LE, I try to help at home. I am a
governmental clerk at education ministry. I wanted to study another
field, actually I did not want to work for the government, but I
listened to them. They were saying a lot of things about the
advantages of working for the government; such as stability and
pension, etc. I became a clerk. Now I cannot get married. I am 34
years old, I avoid being disobedient to my parents. But I have dignity
and I want to protect it when they say such things to me, especially
my mother when she says "you still are unmarried staying with us". How
shall I behave with them? I try to repress my anger a lot but until
when?!.
Praise be to Allaah.
Firstly:
Your parents have great rights over you and are entitled to respect
and kind treatment, even if they mistreat you, and even if they try to
make you leave Islam and join the caravan of shirk – Allaah forbid.
This is a right that is guaranteed to them by Islam. Allaah says
(interpretation of the meaning):
"And your Lord has decreed that you worship none but Him. And that you
be dutiful to your parents. If one of them or both of them attain old
age in your life, say not to them a word of disrespect, nor shout at
them but address them in terms of honour"
[al-Isra' 17:23]
"But if they (both) strive with you to make you join in worship with
Me others that of which you have no knowledge, then obey them not; but
behave with them in the world kindly, and follow the path of him who
turns to Me in repentance and in obedience. Then to Me will be your
return, and I shall tell you what you used to do"
[Luqmaan 31:15]
Remember this even though you think that your treating them kindly and
honouring them is destroying your "dignity". Remember this even though
you are saying "how long can I suppress my anger?"
You have to carry on putting up with your family's mistreatment of you
and you have to carry on honouring them and treating them kindly, even
if they mistreat you and hurt you.
Secondly:
What we advise you to do in practical terms is as follows:
1 – Be patient and seek reward with Allaah for the things you are
suffering from your family. Allaah says (interpretation of the
meaning):
"And seek help in patience and As-Salaah (the prayer) and truly, it is
extremely heavy and hard except for Al-Khaashi'oon [i.e. the true
believers in Allaah — those who obey Allaah with full submission, fear
much from His punishment, and believe in His Promise (Paradise) and in
His Warnings (Hell)]"
[al-Baqarah 2:45].
2 – Honour them and treat them kindly, and show kindness to them by
giving them gifts, taking care of them, and speaking nicely to them.
It was narrated from Abu Hurayrah that the Prophet(peace and blessings
of Allaah be upon him) said: "Give one another gifts, so that you will
love one another." Narrated by al-Bukhaari inal-Adab al-Mufrad(594);
classed as hasan by al-Haafiz Ibn Hajar inal-Talkhees al-Habeer(3/70)
and by al-Albaani inIrwa' al-Ghaleel(1601).
3 – Advise them and urge them to adhere to the rulings of sharee'ah
and good manners, with wisdom and beautiful preaching.
Allaah says (interpretation of the meaning):
"Invite (mankind, O Muhammadصلىالله عليه وسلم( to the way of your Lord
)i.e. Islam( with wisdom )i.e. with the Divine Revelation and the
Qur'aan( and fair preaching, and argue with them in a way that is
better. Truly, your Lord knows best who has gone astray from His path,
and He is the Best Aware of those who are guided"
[al-Nahl 16:125]
4 – Use a variety of da'wah methods, and do not stick to just one
method. Audio and video tapes and booklets may have an effect in
changing their behaviour.
5 – Seek the help of knowledgeable people and seeker of knowledge who
are held in high esteem by them, and ask them to visit you and speak
to them and advise them.
6 – Strive to seek a halaal income, which will enable you to get
married. You can look for another job, or travel to a Muslim country
to work there.
7 – Always pray that they will be guided.
We ask Allaah to enable you to do that which He loves and which
pleases Him, and to make things easy for you, and to guide your family
to righteousness and wisdom.
And Allaah is the source of strength.

Dought & clear, - What are the limits within which parents may interfere in their son’s marriage? Is he sinning if he goes against their wishes?.

I have got to know a girl who recently became Muslim (she was
Christian before) and we have agreed to get married, but my family are
strongly opposed to that.
Praise be to Allaah.
Firstly:
We hope that you will pay attention to the things you have done that
go against sharee'ah, such as getting to know that girl who is a
stranger (non-mahram) to you, talking to her, making friends with her
and other shortcomings to which you have admitted. You should
understand that these sins mean that you must give them up, regret
doing them and resolve not to do them again, as well as praying a
great deal for forgiveness and doing righteous deeds.
With regard to your relationship with this girl, it is not permissible
for you to talk to her or see her, let alone make friends with her and
be alone with her. It is good that you and she have thought of
marriage, because it is the only legitimate shar'i way that you can be
together, so do your best to attain that; but if that is not possible
for you, then this relationship should be ended completely and perhaps
Allaah will compensate you with someone better than her and will
compensate her with someone better than you.
We have discussed the issue of correspondence between the sexes being
haraam in the answer to question no. 26890and 10221.
With regard to haraam infatuation and its effects, and marriage to the
one with whom one is infatuated, please see the answer to question no.
47405.
Secondly:
With regard to your family's objections to this marriage, you should
note that the parents' relationship to their son's marriage may take
several forms, such as the following;
1-
Not approving of any girl whom he chooses for himself as a wife.
2-
Not approving of a girl whom he chooses, but their objection is for
legitimate shar'i reasons, such as if she has a bad reputation, or she
is not Muslim – even though marriage to a Christian or Jewish woman is
basically permissible.
3-
Not approving of a girl whom he chooses, but it is not for any
legitimate shar'i reason, rather it is for personal or worldly
reasons, such as if she is not beautiful or is not from a good family,
and he is not infatuated with her and he does not fear any harm to
himself if he does not marry her.
4-
The same scenario as that mentioned above, but he is infatuated with
her, and fears fitnah for himself if he does not marry her.
5-
Forcing him to marry a girl whom they choose for him, even if she is
religiously committed and of good character.
It seems to us from the rulings on the scenarios mentioned above that
the son should obey his parents in the second and third cases, and
that it is definitely obligatory for him to do so in the second case.
In the second case the matter is clear and he has to obey them,
because he is going to do something that is bad for their son and may
also affect them.
In the third case it is permissible for him, but obeying them is
obligatory, and what is obligatory takes precedence over what is
permissible.
As for the first, fourth and fifth scenarios, it does not seem that he
is obliged to obey them, because choosing a wife is the son's right,
not the parents'; they may intervene in some cases but not in all.
Preventing him from marrying any girl he chooses, regardless of
whether she is religiously-committed or not, is pointless and he does
not have to obey them.
The same applies if he is infatuated with a woman and fears fitnah if
he does not marry her. In this case he does not have to obey them if
they tell him to leave her and not marry her, because that may lead to
evil and fitnah that Islam came to prevent.
It is definite that he should not obey them in the fifth case, which
is where they force him to marry a girl whom they have chosen. This is
not a matter in which he is obliged to obey them. Rather it is akin to
food and drink: he may choose whatever he wants to eat and drink, and
they have no right to control that.
Ibn Muflih al-Hanbali (may Allaah have mercy on him) said:
The parents have no right to force their son to marry someone he does
not want. Shaykh Taqiy al-Deen (i.e., Ibn Taymiyah – may Allaah have
mercy on him) said: Neither of the parents has the right to force
their son to marry someone whom he does not want, and if he refuses
then he is not sinning by disobeying them, because no one has the
right to force him to eat food he finds off-putting when there is food
that he wants to eat, and marriage is like that and more so. Food that
one is forced to eat is unpleasant for a short while, but a forced
marriage lasts for a long time, and it harms a person and he cannot
leave it. End quote.
Al-Adaab al-Shar'iyyah(1/447)
Based on this, we say:
If that girl has embraced Islam and become a good Muslim, and you are
infatuated with her, and you fear fitnah if you leave her, then we
think that you should marry her, even if your mother does not agree.
That applies even more so if you fear that her religious commitment
may be affected if she has no one to look after her.
We advise you to try to convince your parents so that you can combine
two good things: obeying them and marrying the one with whom you are
infatuated. You can get married without your mother's knowledge, and
try to guide her and advise her, and say du'aa' for her and for your
father.
You should remember that because it is permissible for you to marry
whomever you want and you do not have to obey your parents (in this
matter), you should not fear their du'aa' against you or their being
angry with you, because that is a sinful du'aa' which Allaah will not
accept from them, in sha Allaah, unless you are wronging them and
transgressing against them. Because it is permissible for you to marry
without adhering to their wishes, you will not be sinning or doing
wrong.
See the answers to questions no. 82724and 84052.
See also 21831and 5512.
In those answers you will see more examples of that which we have
discussed above.
See also the answer to question no. 5053for a discussion on the rights
that your mother has over you, and your rights over your mother.
Thirdly:
You should remember that it is not permissible for you to marry this
girl without her having a wali (guardian). If she has a wali from
among her family who is Muslim, then he must agree to the marriage –
but a kaafir cannot be her guardian if she becomes Muslim. If there is
no Muslim among her guardians then a Muslim should act as her wali,
such as a shar'i judge (qaadi) or Mufti, or the imam of an Islamic
centre. Whatever the case, it is not permissible for her to get
married without a wali.
And Allaah knows best.

Dought & clear, - The mother’s rightsover her daughter are great but the husband’s rights over his wife are greater.

I have two situations that are related with which I ask two questions.
I hope I can be helped. The situation is as follows and I do not know
how to fix it. My mother is very demanding and fights with me all the
time about my husband who has been very good to me and my children and
her. She wants him to take her traveling and other things that involve
spending a lot of time with her and he does not wish to do due to his
demanding job as a doctor and because he feels that they will not get
along. She visits our home at least 4-5 months every year and makes me
take her out on a daily basis not even worrying that it makes me
neglect my home and children. She is also very busy trying to make her
own businesses so she fought with me about taking my brother or sister
to live with me (they are 16 and 18) and tells me it is my right and I
don't need to even have my husband's permission on the matter. She
also refuses to pay a loan that her and my father (who passed away 2
years ago) made me take when I was in college attending a university I
didn't even want to attend when I was 16 years old, this loan has
destroyed my name making it impossible for me to buy anything with my
name. She has done this to many people she owes money. On top of this,
before my father passed away, he had written all properties and money
in her name to make it easier to disperse to each of us (we are four
girls and one boy) rather than involving an outside party; after he
died, she said it is all in her name, and that she paid for a lot of
his businesses before they succeded so she will keep all the money as
her own until she dies. I even gave her about $100,000 (all the money
I have ever saved and worked for) because she pretended that she was
going to use it to pay off my dad's debts and she used it for a summer
house instead and denies I ever gave her a penny since I never told
anyone else because I wanted it between me, my mom and Allah swt even
though I know she has a lot of money of her own. My husband was tired
of this (and many more bad situations) and so he confronted her about
the least of these problems – the old school loan, that was taken over
6 years before we were even married and keeps on multiplying in debt
and on my name. He then continued to confront her about the many wrong
things that have happened and involved his family too. She got very
angry and didn't want to speak to either of us. Naturally, I wanted to
fulfill my obligations to my mother so I managed to get on good
speaking terms with her so I do not defy silaat al rahim. We speak
fine most of the time but after a couple weeks of that she will go
back to insulting my husband, telling me to defy him and disobey him
in order for him to apologize to her, and insulting me and my husband
with very hurtful and shameful words. This relationship is badly
affecting my marriage and my time at home and with my children. I
cannot think about anything else and my husband doesn't want to
apologize because he is right and feels my mom has not changed her bad
ways and will not even pay off the old loan. And at the same time it
is extremely difficult to communicate with her on a healthy level. We
live in two different countries (me in America and her in Egypt) and
she says if I love her and don't want to upset Allah swt that I will
bring my three kids and visit her, my husband does not want me to
leave him and she knows this and insists that I am being a bad muslim
and that Allah swt will punish me for disobeying my mother. I have
tried to advise her to fear Allah swt and she gets mad and says I
should obey her and be against my husband. My husband tells me to try
to keep good ties with her as much as I can, and is a very good
husband and father otherwise, Alhamdolilah we have a very happy
marriage and three healthy children. And so my questions are: 1. What
are my obligations to my mother in such an ugly situation, keeping in
mind that she continues to insult my husband in our phone calls (we
live in two different countries) and asks me to disobey and defy him
and cause problems in order for him to apologize to her. This
communication has left me emotionally drained, it is what I think
about most of my days and it wastes so much of time that I can use
with studying or caring for my home. What is the minimum in regards to
visiting and speaking to her so that Allah swt will not be angry with
me and at the same time I will fulfill my obligation to her and not
have to worry about her saying that Allah swt is upset. 2. Who is
responsible for this loan. Keeping in mind that I was forced to attend
this university, told to take a loan by mother and father, was only
16-18 years old and my husband was not told about this loan before
marriage. Also, my mother has more than enough money to pay it off.
Your help is deeply appreciated and greatly needed as soon as
possible.
Praise be to Allaah.
Firstly:
The mother's status in sharee'ah cannot be denied. Allaah has enjoined
that her children should honour her, and He has forbidden them to
disobey her; He has ruled that the mother is the most entitled of
people to one's good company, as it says in the well-known hadeeth,
when a man said: O Messenger of Allaah, which of the people is most
deserving of my good companionship? He said: "Your mother, then your
mother, then your mother, then your father, then the next closest and
the next closest." Narrated by Muslim (2548).
This is the mother's right, and that is her status. It is not
permissible for her to consume her children's wealth unlawfully,
rather she must give each one his or her rights, and divide the estate
in accordance with the laws of Allaah. It is also not permissible for
the mother to incite her daughter against her husband and spoil the
good relationship between them. These actions of this mother are evil
deeds which are not acceptable in Islam, and they bring the threat of
sin and punishment.
Perhaps the greatest way in which you can honour your mother is by
deterring her from consuming haraam wealth and doing haraam things,
and stopping her from wronging people unlawfully, and remind her of
the sin involved in spoiling the relationship between husband and
wife, and the sin of gheebah (backbiting), reviling and insulting
others, and other haraam things that she is doing, such as tabarruj
(wanton display) and travelling without a mahram, if these are true in
her case.
With regard to your siblings who want your mother to live with you and
your husband, you are not obliged to do that according to sharee'ah,
rather it is the duty of your mother, and in this case the right
belongs to your husband: if he agrees to that, all well and good,
otherwise you are not obliged to do this, rather we do not advise your
husband to accept this situation, because they are not neglected or in
need of such a thing, they are not poor and in need of someone to
spend on them, and your mother is not unable to take care of their
affairs. Taking this responsibility from her is helping her to do the
things that she is doing that go against Islam, and to neglect her
duties, and pass on this burden to your husband, and put pressure on
you and your household with something that is not required of you in
the first place, let alone the unacceptable things that may result
from your sister living in the same house as a man who is not her
mahram (your husband). We do not advise you to accept this situation
under any circumstances.
Secondly:
The status and rights of the mother do not supersede the rights of the
husband, rather the husband's rights are greater and take precedence
over your mother's rights. Your obedience to him takes precedence over
your obedience to her, and the wise wife strives to please her husband
by doing what he wants so long as it is not contrary to sharee'ah, and
she strives to honour her mother in ways that do not go against her
husband's commands. If there is a conflict of interest, then she
should put her husband's commands and wishes first.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a woman who got married, and was no longer under her parents'
care. Which is better – honouring her parents or obeying her husband?
He replied: When a woman gets married, her husband has more authority
over her than her parents, and obeying her husband is more obligatory
for her. Allaah says (interpretation of the meaning):"Therefore the
righteous women are devoutly obedient (to Allaah and to their
husbands), and guard in the husband's absence what Allaah orders them
to guard (e.g. their chastity and their husband's property)" [al-Nisa'
4:34]. And in a hadeeth the Prophet(peace and blessings of Allaah be
upon him) said: "This world is temporary conveniences and the best of
its comforts is a believing wife, who when you look at her she pleases
you and if you tell her to do something she obeys you, and if you are
away from her she protects you with regard to herself and your
wealth.". InSaheeh Abi Haatimit is narrated that Abu Hurayrah said:
The Messenger of Allaah(peace and blessings of Allaah be upon him)
said: "If a woman offers her five (daily prayers) and fasts her month
and guards her chastity and obeys her husband, she will enter Paradise
from whichever of its gates she wants." In al-Tirmidhi it is narrated
that Umm Salamah (may Allaah be pleased with her) said: The Messenger
of Allaah(peace and blessings of Allaah be upon him) said: Any woman
who dies when her husband is pleased with her, will enter Paradise."
This was narrated by al-Tirmidhi, who said it is a hasan hadeeth. It
was narrated from Abu Hurayrah that the Prophet(peace and blessings of
Allaah be upon him) said: "If I were to order anyone to prostrate to
anyone, I would have ordered women to prostrate to their husbands."
Narrated by al-Tirmidhi who said it is a hasan hadeeth. It was also
narrated by Abu Dawood with the wording: "I would have ordered women
to prostrate to their husbands because of the rights that Allaah has
given them over them." Inal-Musnadit is narrated from Anas that the
Prophet(peace and blessings of Allaah be upon him) said: "It is not
acceptable for any human to prostrate to another, but if it were
acceptable for any human to prostrate to another, I would have ordered
women to prostrate to their husbands, because of the greatness of the
rights they have over them. By the One in Whose hand is my soul, if
there were sores from his feet to the top of his head flowing with
pus, then she licked them, she would not have given him all his
rights."
And he quoted ahaadeeth about the virtue of obeying the husband.
There are many ahaadeeth on this topic from the Prophet(peace and
blessings of Allaah be upon him). Zayd ibn Thaabit said: The husband
is a sayyid (lord or master) in the Book of Allaah. Then he quoted the
verse (interpretation of the meaning):"They both found her lord (i.e.
her husband) at the door" [Yoosuf 12:25]. 'Umar ibn al-Khattaab said:
Marriage is slavery, so let one of you look to whom he is giving his
beloved daughter to be a slave to. In al-Tirmidhi and elsewhere it is
narrated that the Prophet(peace and blessings of Allaah be upon him)
said: "I urge you to treat women well, for they are like prisoners
with you."
So the woman is like a slave of her husband, or like a prisoner; she
should not go out of his house without his permission, whether she is
told to do so by her father, her mother or anyone else, according to
scholarly consensus.
If a man wants to take her to another place, so long as he is doing
what is required of him, and observing the sacred limits of Allaah
with regard to her, and her father tells her not to obey him in that,
then she must obey her husband and not her father, because in that
case the parents are wrongdoers, and they have no right to tell her
not to obey someone like this husband, and she does not have the right
to obey her mother if she tells her to leave him or to cause trouble
to him so that he will divorce her, such as demanding more maintenance
and more clothing, and demanding (the deferred portion of) her mahr so
that he may divorce her. It is not permissible for her to obey either
of her parents by divorcing him if he fears Allaah with regard to her.
In the fourSunansandSaheeh Ibn Abi Haatimit is narrated that Thawbaan
said: The Messenger of Allaah(peace and blessings of Allaah be upon
him) said: "Any woman who asks her husband for a divorce when there is
nothing wrong, the fragrance of Paradise will be forbidden to her."
According to another hadeeth: "The women who ask for khula' and the
women who make a wanton display of themselves are indeed hypocrites."
But if both or one of her parents tells her to do something that
involves obedience to Allaah, such as praying regularly, speaking the
truth and fulfilling trusts, and tells her not to squander or waste
her money, and other things that have been enjoined or forbidden by
Allaah and His Messenger, then she must obey them in that, even if the
command comes from someone other than her parents, so how about if it
comes from her parents?
If her husband tells her not to do something that is enjoined by
Allaah, and he tells her to do something that Allaah has forbidden,
then she should not obey him in that. The Prophet(peace and blessings
of Allaah be upon him) said: "There is no obedience to any created
being if it involves disobedience towards the Creator." If a master
orders his slave to do something that involves disobedience towards
Allaah, it is not permissible for him to obey him by disobeying Him,
so how can a woman obey her husband or one of her parents by
committing sin? All goodness is in obeying Allaah and His Messenger,
and all evil is in disobeying Allaah and His Messenger. End
quote.Majmoo' al-Fataawa(32/261-264).
This is a strong answer based on knowledge, and it is sufficient to
explain what is meant, which is that it is not permissible for your
mother to spoil the relationship between you and your husband, and it
is not permissible for you to obey her in that, and your husband's
right to your obedience is greater than your mother's.
Thirdly:
Just as you are not obliged to take care of any of your siblings
because of your commitment of your husband and the requirement that he
should first agree to that, the same applies to your visiting your
mother with your children. This is not permissible except with the
consent of your husband, and you have done well to refuse your
mother's request. We affirm that this refusal is Islamically
acceptable, especially since you have no mahram to travel with you.
With regard to limiting the number of your mother's visits to you,
this is something that is also up to your husband, and you can work it
out with him. The husband has the right to prevent anyone who he
thinks is a trouble-maker from entering his house, even if they are
your family. As you are in agreement and you have a good relationship,
then the matter is simple. All you have to do is agree on a specific
number and time for her visits, and stipulate that to her. Your
husband has every right to do this; indeed we think that if he stops
her altogether he will be doing the right thing, but there is the hope
that if her visits are restricted to only a few, and do not affect
your family's happiness, then there is no reason why they should be
prevented, and there is nothing wrong with tolerating them.
Determining the limit is up to you and you should consult one another
and come to some agreement.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) said: "And not allow into your houses anyone whom you dislike"
means, they (wives) should not allow anyone to enter the house if you
(the husband) do not want him or her to enter, even if it is her
mother or her father. It is not permissible for her to let her mother,
father, sister, brother, paternal uncle, maternal uncle, paternal aunt
or maternal aunt into her husband's house, if he objects to that.
Attention is drawn to this because some women – Allaah forbid – are
bad even to their daughters. If they see that the daughters are
settled and happy with their husbands, they become jealous – Allaah
forbid – even though they are mothers, and they try to spoil things
between the daughter and her husband. So the husband has the right to
stop such a mother from entering his house, and he has the right to
say to his wife: She should not enter my house. He has the right to
prevent her according to sharee'ah, and he has the right to prevent
his wife from going to see her, because she is namaamah (one who
spreads malicious gossip) and a troublemaker. The Prophet(peace and
blessings of Allaah be upon him) said: "No spreader of malicious
gossip will enter Paradise." End quote.Sharh Riyaadh
al-Saaliheen(2/91, hadeeth no. 276),
Fourthly:
It seems that the sin of the riba-based loan that is mentioned in your
question is borne by you, because you were an adult and responsible
for your dealings. So try to get back what is rightfully yours from
your mother, and stop the mounting interest payments that result from
your delay in repaying it. Try not to pay back anything but the
original amount without the interest (riba). If you are not able to do
that, then there is no blame on you, but it is essential to repent
sincerely, because riba is a major sin.
We ask Allaah to guide your mother and to reconcile between you and
your husband.And Allaah knows best.

For children, - Islamic Ethics and Morality: Allegations against a believer (Mo'min)

What is an allegation? To reveal the bad quality of a believer, which
is actually found in him is Gheebat (backbiting). However, to reveal
detestable traits of a believer, which are not found in him is called
Tohmat (allegation). The sole purpose behind leveling allegations is
to defame the believer.
There are two words for backbiting, one is GHEEBAT, and the other is
TOHMAT. When you speak about someone, and what you say is TRUE, then
this is GHEEBAT. When you speak about someone, and what you say is
FALSE, then this is TOHMAT.
The Prophet Mohammed (s.a.w.s.) once said, "O Abu Zar, keep yourself
away from backbiting because it is worse than adultery ... After
committing adultery, if one repents, Allah forgives him, but the
backbiter can not be pardoned unless he has been pardoned by the one
about whom he has been backbiting."
Imagine you saw someone you know go into a pub (a place where people
go to drink alcohol). If you were to tell the world that this man has
been drinking, then that is Tohmat. How do you know he was drinking?
He could have broken down, and gone in the pub to use the phone, or
ask directions.
In Islam, you should always give the benefit of the doubt to others.
Even if someone does do something bad, you should hide it, and not
tell the whole world. How would you like it if Allah (SWT) told the
whole world the evil that you or I perform? We all commit sins at one
time or another. If Allah (SWT) can hide our faults, then you should
hide the faults of others.
In Dua e Kumail, we say to Allah (SWT), "O He who covers defects ... "
In the Noble Qur'an, Allah (SWT) tells us: "... And do not spy nor let
some of you backbite others. Does one of you like to eat the dead
flesh of his brother?" (49:12)
This shows us that backbiting is as bad as eating the flesh of your
dead brother. This means that once someone you know, i.e., your
brother/sister in Islam has done something bad, they have killed their
own reputation. By telling others what they have done, you are
enjoying and gaining at their loss. It is as if you are eating and
feasting on the reputation they have already destroyed.
In the early days of the first few Imams, there were two men. Let us
call the fist one Haroon and the second one Khalid. One day Khalid
started telling everybody bad things about Haroon. Khalid was
spreading lies all around. After a few days Haroon heard about this.
The first thing he did was to go home and put all his money, valuable
gold and silver in a big bag and then took the bag to Khalid's house.
When Khalid saw Haroon coming he became scared because he thought that
Haroon had come to beat him up. Khalid came out of his house and fell
on his knees and begged to Haroon, "O Haroon, I am really sorry, I did
not mean to tell tales about you, O please do not beat me!"
Haroon said, "I have not come to beat you, I have come to give you
this money, and this wealth."
Khalid had the shock of his life. Haroon continued, " Khalid, I have
come to thank you, here have this wealth of mine."
Khalid stood up and asked, "Why are you giving me wealth when I have
insulted you and spoilt your name among the people?"
Haroon replied. "The Prophet Mohammed (s.a.w.s.)has said that if one
person TALKS BEHIND THE BACK of another, the thawaab (reward) of the
first person gets transferred to the second." he continued, "So now
that you have spoken bad of me behind my back, I am thanking you for
giving me all your thawaab. This money is too little for the amount of
thawaab that you have given me."
This shows how bad Gheebat and Tohmat are.
Once there was a man who did Tohmat of our Sixth Imam Sadiq (a.s.).
Imam Sadiq (a.s.) did no know about it until a few days later when one
of his 'friends' came to him and said, "Oh Imam, I have heard terrible
news. This person has been going around and saying this about you."
Imam Sadiq (a.s.) became angry at his 'friend'. He said, "Think of the
person who did Tohmat towards me as if he shot an arrow at my body. I
did not hear him so it is as if the arrow missed me; But by telling me
this news, you have picked up the arrow from the ground and have hit
me with it."
It is the duty of a good Muslim to stop others from speaking ill of a
person, and if that is not possible he should go away from the people
who are talking ill.

For children, - Islamic Ethics and Morality: Why are Gheebat and Tohmat Haraam?

They are Haraam because they spoil people's names and characters. When
you speak badly of someone, you make others think badly of them.
Another reason why it is bad is because the people are not there to
defend themselves. If you hear wicked things about others, you should
give the others a chance to defend themselves by explaining, before
you believe what you hear.
Gheebat and Tohmat are a result of Jealousy. If a person is respected,
has done good, has helped others, there will always be people who are
angry and bitter that such a person is respected by all. The result is
to try and slander and destroy this reputation by sowing seed of venom
in their character, by telling the world lies so that the respect
turns to outrage and shame. Such people are cursed by Allah (SWT), and
are referred to as the evil whispers of mankind.
Allegation is more severe sin than backbiting. It is clear from
traditions that anyone who levels allegations against a believer is
condemnable.
Prophet Mohammed (s.a.w.s.) declared, If a person levels an allegation
against a believing man or woman for an act, which he/she has not
done, then on the Day of Judgment, Allah, the Almighty, shall put him
on a piece of fire until he is chastised for leveling that allegation.
Imam Sadiq (a.s.) narrates, When a believer levels an allegation
against another believer, his faith dissolves just as salt dissolves
in water.
Imam Sadiq (a.s.)said further, If a believer accuses another believer
(while the latter is innocent), then the honour and dignity that
exists between two believers will vanish.
That is why we have been instructed in traditions to restrain
ourselves to the best of our ability from thinking evil of a believer.
Rely on the positive points of your believer brother's conduct until
you don't get confirmed evidence which prevails upon your existing
knowledge of the brother. Do not think evil about the words of a
believer in whose defense you can find at least one good fact.
Ameerul Momineen (a.s.) exhorts, Consider the word or action of a
believer brother to be good, even if you are offended, and always
think optimistically (about him) to the utmost. Do not think bad about
him. If you do not get excuse in good actions, search for it over and
over again, until the number (of excuses) reaches 70, if you still
cannot find it, then think that we ourselves cannot think good about
him.
Many times we find that our conversation with somebody about another
believer turns out to be completely false. A person asked Ameerul
Momineen (a.s.), What is the distance between right and wrong? Imam
Ali (a.s.) replied, 'Four fingers'. Imam Ali (a.s.) then placed his
four fingers between the eye and ear and said, 'that which is seen by
the eye is true and that which is heard by the ear is mostly wrong or
false.'
That is why before accusing anybody we should ponder on this fact.
Ameerul Momineen (a.s.)reveals, Happy is that person who is busy in
searching for his own defects and is unaware of the defects of others.
Make your intellect suspicious (accuse yourself) of your own defects,
for in most cases, self-confidence and self-reliance are the chief
causes of mistakes.
In another tradition it is narrated, One who calls himself bad, is
saved from Satan's deception.
Just as leveling allegations against someone is prohibited, in the
same way a person should refrain from going to places where he may
become the target of accusation.
Imam Ali (a.s.) advises: Refrain from the assemblies of allegation and
suspicion because the companion of bad people is often deceived by
them.
Prophet Mohammed (s.a.w.s.) said, He is more accused of Tohmat
(allegation) who sits with the gathering of accusers.
Imam Ali (a.s.) revealed, He who sits in a place where Tohmat
(allegations) are leveled, should not blame those who entertain bad
ideas about him.
The one who is seen in the assembly of dubious and suspicious
characters will find himself a target of accusations and allegations.
These traditions highlight that even sitting or being seen with evil
people can be harmful for our reputation (even if we don't participate
in their evil).
Ridiculing others- a despicable trait: Satan rules when the hearts are
constricted and thoughts are perverted. Then man tends to exaggerate
even the smallest of matters. Under Satan's domination, he begins to
humiliate and ridicule his friends and colleagues. He brands this
ridiculing as bravery and courage and prides himself on it. As a
matter of fact, he even expects praise and acclaim for this.
Imam Sadiq (a.s.) narrates on the authority of the Prophet Mohammed
(s.a.w.s.): O Ali, there is no poverty greater than ignorance and
there is no wealth superior to intellect.
According to the prophetic tradition narrated above, the most ignorant
of all people today are the Muslims because we have lagged the others
in pursuit of knowledge. We have embraced this world as if earning
money is the sole objective of life. To acquire money we are prepared
to forego religion, faith, certainty and intellect, while the Prophet
Mohammed (s.a.w.s.) has made intellect the most superior wealth.
Indeed we must reflect on the fact that with the wealth of intellect,
the world will be at our feet and we will not have to chase the world.
Imam Sadiq (a.s.) relates from Ameerul Momineen (a.s.), Pride and
egotism are signs of weak intellect.
It is a fact that arrogance, pride and egotism may apparently make a
man seem very successful in this world, but these very traits are the
root cause of his destruction. Pride and conceit are the best
indicators of a weak intellect and a person with a weak intellect is
capable of initiating a step that can prove ruinous for him socially
and/or personally. This is the disease that afflicts most Muslims. We
have been split into so many groups and sects because of these evil
traits. The soul of Islam has been torn apart due to this and what
little dignity and honour is left in it also seems to be waning fast.
That is why it is important for us to maintain its (soul of Islam's)
dignity and nobility.
The Prophet Mohammed (s.a.w.s.) declared, The most humiliating of men
is the one who ridicules others.
These words of the Prophet Mohammed (s.a.w.s.) highlight the fact that
there is no place for narrow-mindedness, prejudice and bias in Islam.
On the one hand, Islam emphasises the Majesty and Glory of Allah and
on the other hand highlights brotherhood and fraternity between the
creatures. The level of ethics and morals in Islam can be gauged from
the saying of the Prophet Mohammed (s.a.w.s.) when he (s.a.w.s.) calls
the ridiculing person as the most degraded of people. That is why as
believers and Muslims, it is important for us to respect and uphold
the dignity and honour of others around us.
Imam Sadiq (a.s.) exhorts the Shias: Fear Allah! Be a source of
ornamentation for us and do not be a source of disgrace for us.
These words of Imam Sadiq (a.s.) not only are an invitation towards
goodness and virtue, they are also an indication of the standard of
love and Wilayat of Ahle Bait (a.s.). Being Shias of Ahle Bait (a.s.),
it is important that we always keep these standards in mind.
The true Shia of Ahle Bait (a.s.) always abstains from sins and
abominable acts (makroohat). At the same time, they always hasten
towards the obligatory and recommended (mustahabbat) acts. That is why
if we truly love the Ahle Bait (a.s.), we must observe the laws of
Shariat at all times and try to be a source of pride and happiness for
them. With this, even the people of the world will be able to
appreciate the true greatness of the Ahle Bait (a.s.).

The secret of the beauty and impressiveness ofthe human eye is hidden in the depths of the human soul

Allah created the human face with a flawless symmetry and beauty. No
doubt, one of the most beautiful parts Allah creates on the human
face is the "eye". Allah describes the beauty of maidens in
paradise in the Surat al-Waqia, verse 23, with the words, "...
dark-eyed maidens ", attracting attention to the role of the eye in
the beauty of the face. However, what reveals a person's beauty and
enhances the meaning on their face is not solely the color and
shape of an eye. What leaves an impression on the soul of other
people is the meaning and depth in the eyes.
Allah creates the shape and color of eyes of many living beings in
nature in a very beautiful fashion. For instance, deer and gazelles
attract attention with the beautiful shape of their eyes while cats
become distinctive with their eye colors and living beings like
lions and tigers with the sharpness of their eyes. However, the
effect of the eye of no other living being is comparable to the
look in the human eye, because eyes are the windows of the human
soul. For this reason, the aspect that adds beauty and meaning to
the eye is the way it reflects the depth of the human soul rather
than its shape and color. This profoundness facilitates defining
the character traits peculiar to that person. It is also a very
important spiritual power that enhances the beauty and impact of
that person.
The Effectiveness of the Human Eye is one of the Greatest Secrets of Allah
Allah creates the eye from the materials commonly available in
nature. Just as in the case of all living beings, the human eye is
merely a piece of flesh made up of nerves, some bodily fluids and
muscles. Some people who fail to think deeply and consider man as a
mere pile of flesh and bones attach more importance to this aspect
of an eye, and consider eye color or its shape as more important.
They consider a blank stare that is void of any expression as
"purity and naivety" and think that the person looks very beautifully
and with meaning. Because these people have a shallow outlook,
they can not comprehend that profundity in looks adds beauty and
meaning to a face and can never figure out the profound impact a
meaningful look makes on the soul. That is why they see one another
as living beings that have no consciousness and wisdom.
The fact is however, looking at an eye with a beautiful and
meaningful look gives tremendous pleasure to a believer because the
meaning in one's eye develops in relation with his wisdom and depth
of his faith. If a person has a fervent love of Allah and is
passionately attached to Him, if he has fully submitted himself to
Allah, has a flawless respect for Him and His manifestations, if he
respects Allah and everything He creates, then the impact of this
person's eye and his looks become one of the greatest spiritual
powers in the world. The pleasure that is taken from such a
meaningful eye that reflects the profundity of the soul becomes
greater and more intense. However, as a miracle of Allah, this is
an attribute peculiar to only genuine Muslims. The looks of people
who are unaware of sincerity and display affected attitudes are
artificial, for they are for purposes of showmanship only. These
people, now and again, wish to reveal the peace and ease of heart
believers naturally have in their eyes and long for having beautiful
looks like them but they can never achieve it, because Allah never
grants such a blessing to a soul that can not love and appreciate
Him as is due, and does not know to attach himself profoundly to
Him. An examination into the general character traits of these
people reveals that these people are egoistic, selfish, insecure,
loveless, inconsiderate people who do not attach any importance to
anything. In order for these people to attain the beauty and
aesthetics they have been longing for, they, first of all, need to
live by the moral perfection Allah demands from them and consider
that it is Allah Who creates his eyes, as well as the eyes that
look at him. Apart from that, they need to have the wisdom and
profound kind of faith that will create that impact in the eyes. A
person who has a fervent love of Allah considers everything he sees
as a beautiful manifestation of Allah's names, and loves them. That
is because a person who is vehemently in love with Allah knows to
appreciate and respect beautiful things and to take pleasure from
them and see the best aspects of everything he encounters. The
profundity and maturity that comes into being in the soul of a
person who is aware of it and grasps it can be immediately
recognized.
If a person acts in the acknowledgment that the beauty he witnesses
all around him is a manifestation of Allah, he takes deep pleasure
from it. A light and love flows from his eyes towards that beauty.
The light and purity in the looks of a person has a special impact
upon people. If the other party
is also a smart person with genuine faith, he gives thanks to Allah
because of the pleasure he takes from deep, meaningful looks full of
love. Such gratitude is reflected in his eyes. This is the basis of
the beauty and the effectiveness of a sincere believer's looks. A
person, on the other hand, who pretends to be sincere is
immediately recognized. Our Lord reminds this fact in the following
verse:
"If We wished, We would show them to you and you would know them by
their mark and know them by their ambivalent speech. Allah knows
your actions..." (Surah Muhammed, 30)
Light and love flows from beautiful looks. It is the looks that make
a human face beautiful and impressive.
From the eyes of a believer that looks with love, that love flows to
other believers. With such looks, the hearts of believers open, they
find relief. However the looks of jealous people are often
unsettling. A person avoids looking at such people, since their
looks convey lovelessness and hatred. The kind of evil attitude of
these people manifests itself in their looks and on their faces. In
one verse of the Qur'an, Allah reveals this thus:
He knows the eyes' deceit and what people's breasts conceal. (Surah
Ghafir, 19)
Even if these people have very beautiful eyes and very nice facial
features, they seem repulsive, ugly and dirty to others. People
generally avoid looking at the eyes of such people. That is because
souls are prone to love, compassion, affection and they long for
friendly looks. In this sense, a beautiful look becomes the food of
the soul. That is why the compassionate look of a mother to her
baby reminds one of purity to everyone. However the real light and
beauty is the positive feeling that flows from the eyes of devout
Muslims to the hearts of other Muslims. This gives vitality and
spiritedness to people. They render Muslims strong in the spiritual
sense, and become instrumental in making them feel closer to Allah.
Indeed, even a single look of our Prophet (saas) brought people to
life in the spiritual sense. Indeed, catching our Prophet's (saas)
eye for a moment became, by Allah's leave, instrumental in people
around him coming to faith. The works written on the life of our
Prophet (saas) devote special space to the description of looking
beautifully:
"HIS LOOKS WERE EXTREMELY MEANINGFUL...He used to speak in a very
concise manner. There was neither a deficiency nor any redundancy
in his words." ( Imam Muhammad Bin Muhammad bin Sulayman
ar-Rudani, The Great Hadith Collection, Jam'ul-fawaid min
Jam'il-usul and Majma'idh, Volume 5, Iz Publishing, p. 32 )
Just like the looks of our Prophet (saas), the eyes of all prophets
are beautiful. There is also light and beauty in the eyes of
Islamic scholars and genuine believers. Their eyes convey
compassion.
That is why a believer must never say, "My looks are not so
important ; what is important is not to make any faults in my words
and attitudes. Those who would like to know me must do it through
my words." Surely every believer must conduct himself nicely and
speak good words. However, a believer must also consider looking in
a beautiful manner as an important act of worship, for our
Almighty Allah informs us that looks are an important measure of
getting to know people, respecting them, believing in them and of
establishing friendship with them.
Every Muslim who is conscious of this fact must make effort to have
smarter, wiser, confidential glances that are full of love. Such an
attribute will be instrumental in him attaining much goodness both
in this world and beyond, and open the doors of many secret
blessings for him. In one verse it is related that our Lord is aware
of all eyes:
"Eyesight cannot perceive Him but He perceives eyesight. He is the
All-Penetrating, the All-Aware." (Surat al-Anam, 103)

Our mother Hazrat Aisha's (ra) knowledge

Although Hazrat Aisha (ra) was still very young when our beloved
Prophet (saas) died, she was one of those who best knew, understood
and committed to memory the Holy Qur'an and the Sunna of our
Prophet (saas). Hazrat Aisha (ra) began memorizing the Qur'an from
an early age and made enthusiastic use of our Prophet's (saas)
learning.
Leading members of the community in both the time of the Prophet's
(saas) Companions, and of those who had spoken to and learned from
them, sought Hazrat Aisha's (ra) advice on a great many matters. Many
jurists consulted with our mother Hazrat Aisha (ra) in order to
benefit from her legal knowledge.
Hazrat Aisha (ra) used Arabic very well, and due to her clear and
accessible way of speaking and the way she preached in the manner
most suited to the person concerned, she had a great impact on
those to whom she spoke.
In addition to being our Prophet's (saas) wife, Hazrat Aisha (ra)
was also a worthy student of his, and occupies a special place in
the field of learning. She corrected errors made by many scholars
in the field of canonical jurisprudence and issued perfect
interpretations of a number of hadiths. Hazrat Umar (ra) always
sought the opinions of Hazrat Aisha (ra) on legal issues regarding
women. This learning on the part of our mother Hazrat Aisha (ra) is
related as followes in Islamic reference sources:
Abu Musa al-Ash'ari says: "When we had difficulty understanding a
hadith from Rasulullah (saas), we would ask Hazrat Aisha (ra) what
it meant and we always received an answer from her ". (
www.beyan.com.tr)
Hazrat Urve says of Hazrat Aisha (ra) that, "I never saw a woman
more learned than Hazrat Aisha (ra) in the fields of canonical
jurisprudence, medicine and poetry."
Ata bin Abî Rebâh said, "Hazrat Aisha (ra) was one of the members of
the Ummah with the best knowledge of religious law and who held the
very soundest opinions."
Because of her remarkable memory and her close attention to every
move made by our Prophet (saas), the information provided by our
mother Hazrat Aisha (ra) is of the greatest value. Hazrat Aisha
(ra), one of the Companions who related most hadiths, handed down
a total of 2,210 hadiths from our Prophet (saas).
Hazrat Aisha's (ra) Contribution to the Spread of Islam
Following the death of the Prophet Muhammad (saas), our mother
Hazrat Aisha's (ra) house in Medina became a center of learning
where many people, great and small, would come to listen to her. In
this way, she had the opportunity to spread and transmit Islamic
moral values in the most effective way.
Hazrat Aisha's (ra) wise speech and her deep love of and devotion to
our Lord and our Prophet (saas) were instrumental in her having a
considerable impact on the people she spoke to.
Our mother Hazrat Aisha (ra) took a close interest in women's
education and schooling right from the time when our Prophet (saas)
was still alive. Thus she herself and the students she taught
became clear models showing that women needed to be actively
involved in learning.
Our mother Hazrat Aisha (ra) died in Medina on Tuesday, the 17th day
of Ramadan, in the year 676.
Hadiths handed down from our mother Hazrat Aisha (ra)
"The Messenger of Allah (saas) preferred others' desires over his
own." (Muhammed Yusuf Kandehlevi, The Islamic Life of the Prophet
Muhammad and His People, Vol. 1, Sentez Press, Essential Works
Series: 2/1, p. 297 (Targib, V/148; Bayhaqi from Hazrat Aisha (as))
"He did not speak his words fast and one after the other; his words
were few and to the point." (al-Fawaid, Hujjat al-Islam, Imam Gazali,
Ihya' Ulum al-Din, Vol. 2, Trans. Dr. Sittki Gulle, Huzur Press,
Istanbul 1998, p. 800)
"The blessed one's words were carefully chosen. Everyone who heard
them understood." (G. Ahmed Ziyauddin, Ramuz al-Ahadith, Vol. 2,
Gonca Press, Istanbul, 1997, 521/4)
"When Rasulullah (saas) saw a thing he liked, he said, "Thanks be to
Allah that pure things come from His blessing alone." ( The Six
Books/7095 )
"He was the gentlest, the most generous and the most smiling of faces
toward women."