Wemen section - , Women's Rights

Women's Rights in Islam
The issue of women in Islam, is topic of great misunderstanding and
distortion due partly to a lack of understanding, but also partly due
to misbehavior of some Muslims which has been taken to represent the
teachings of Islam. We speak here about what Islam teaches, and that
is that standard according to which Muslims are to be judged. As such,
my basis and source is the Quran--the words of Allah, and the sayings
of the Prophet, his deeds and his confirmation. Islamic laws are
derived from these sources. To facilitate our discussion we can
discuss the position of women from a spiritual, economic, social, and
political standpoint.
From the spiritual aspect, there are seven points to remember:
According to the Quran, men and women have the same spirit, there is
no superiority in the spiritual sense between men and women. [Noble
Quran 4:1, 7:189, 42:11]
The Quran makes it clearthat all human beings (and the phraseology
doesn't apply to men or women alone, but to both) have what you might
call a human; He
"breathed some of My spirit into divine touch. When God created
him"(or her in this sense). [Noble Quran 15:29 See also 32:9]
Some of His spirit here means not in the incarnational sense, but the
pure, innate spiritual nature that God has endowed her or him with.
The Quran indicates again that one of the most honored positions of
human, is that God created the human, and as I referred to Surah 17
earlier, it means both sexes, as His trustee and representative on
earth. There are many references in the Quran that reaffirm this.
Nowhere in the Quran do we find any trace of any notion of blaming Eve
for the first mistake or for eating from the forbidden tree.
Nowhere,even though the Quran speaks about Adam, Eve, and the
forbidden tree, but in a totally different spirit. The story is
narrated in 7:19-27, and it speaks about both of them doing this, both
of them are told that both of them disobeyed, both of them discovered
the consequences of their disobedience, both of them seek repentance
and both of them are forgiven. Nowhere in theQuran does it say woman
is to be blamed for the fall of man. Furthermore, when the Quran
speaks about the suffering of women during the period of pregnancy and
childbirth, nowhere doesit connect it with the concept of original
sin, because there is no concept of original sin in Islam. The
suffering is presented not as a reason to remind womanof the fall of
man, but as a reason to adore and love woman or the mother. In the
Quran, especially 31:14, 46:15, it makes it quite clear God has
commanded upon mankind to be kind to parents and mentions,
"His mother bore him in difficulty or suffering upon suffering."
[Noble Quran 31:14, 46:15]
The Quran makes it clearagain to remove any notion of superiority andI
refer you again to 49:13. I must caution you that there are some
mistaken translations, but if you go to the original Arabic, there is
no question of gender being involved.
In terms of moral, spiritual duties, acts of worship, the requirements
of men andwomen are the same, except in some cases when women have
certain concessions because of their femininenature, or their health
or the health of their babies.
The Quran explicitly, in more than one verse, 3:195, 4:124, specified
that whoever does good deeds, and is a believer and then specifies
"male or female" God will give them an abundant reward.
In the area of economic rights, we have to remember that in Europe
until the 19th century, women did not have the right to own their own
property. When they were married, either it would transfer to the
husband or she would not be able to dispense of it without permission
of her husband. In Britain, perhaps the first country to give women
some property rights, laws were passed in the 1860's known as"Married
Women Property Act." More than 1300 years earlier, that right was
clearly established in Islamic law.
"Whatever men earn, they have a share of that and whatever women earn,
they have a share in that." [Noble Quran 4:32]
Secondly, there is no restriction in Islamic law that says a woman
cannot work or have a profession, that her only place is in the home.
In fact, by definition, in a truly Islamic society, there must be
women physicians, women nurses, women teachers, because it's
preferable also to separate teenagers in the volatile years in high
school education. And if she chooses to work, or if she's married with
the consent of her husband, she's entitled to equal pay, not for equal
work, but for work of equal worth.
Thirdly, when it comes to financial security, Islamic law is more
tilted in many respects towards women. These are seven examples:
During the period of engagement, a woman isto be on the receiving side of gifts.
At the time of marriage, it is the duty of the husband, not the
bride's family. He is supposed to pay for a marital gift. TheQuran
called it a gift, and it is exclusively the right of the woman. She
doesn't have to spend it on the household, she doesn't have to give it
to her father or anyone else.
If the woman happenedto own any property prior to marriage, she
retains that property after marriage. It remainsunder her control.
Also, in most Muslim countries,the woman keeps her own last name, and
her own identity.
If the woman has any earnings during her marital life, by way of
investments of her property or as a result of work, she doesn't have
tospend one penny of that income on the household, it is entirely
hers.
The full maintenance and support of a married woman is the entire
responsibility of her husband, even though she might be richer than he
is. She doesn't have tospend a penny.
At the time of divorce, there are certain guarantees during the
waiting period and even beyond for a woman's support.
If the widow or divorcee has children, she's entitled to child support.
In return for these listed securities, it is clear why the Islamic
laws pertaining to inheritancegive men a higher share. From the social
standpoint, as a daughterwe find that credit goes to Islam for
stopping the barbaric practice of pre-Islamic Arabs of female
infanticide. These ignorant people used to bury female daughters
alive. The Quran forbade the practice, making it a crime. Surah 81
Additionally, the Quran condemned the chauvinistic attitudes of some
people who used togreet the birth of a boy with gladness, but sadness
in the case of a girl.
The duty, not the right, the duty of education, as the Prophet said,
is a duty on every Muslim, male and female.
As far as treatment of daughters is concerned, Prophet Muhammad (peace
and blessings be upon him) said, "Anyone who has two daughters, and
did not bury them, did not insult them and brought them up properly,
he and I will be like this," holding his twofingers close together.
Another version adds, "And also did not favor his sons over
daughters." One time the Prophet (peace and blessings be upon him) was
seated. A companion was sitting with him. The companion's son came. He
kissed his son and put him on his lap. Then his daughter came, and he
just sat her by his side. The Prophet told the man, "You did not do
Justice," meaning he should have treated the daughter equally, kissed
her and put her in his lapalso. Indeed, whenever the Prophet's
daughter Fatimah came to him, in front of everyone, he stood up,
kissed her and let her sit in his favorite place where he'd been
sitting.
From the marital standpoint, the Quran clearly indicates in Surahs
30:20 and 42:11 that marriage is not just an inevitable evil, marriage
is not somebody getting married to his master or slave, but rather to
his partner.
"Among His Signs is this, that he created for you mates from among
yourselves, that they maydwell in tranquility with them, and He has
put love and mercy between your (hearts): Verily in that are signs for
those who reflect." [Noble Quran 30:21]
There are numerous verses in the Quran to thesame effect.

Wemen section - , The Status of Women in Islam

The status of women in society is neither a new issue nor is it a
fully settled one.
The position of Islam on this issue has been among the subjects
presented to the Westernreader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of
what Islam stands for in this regard. The teachings of Islam are based
essentially on the Quran (God's revelation) and Hadith (elaboration by
Prophet Muhammad).
The Quran and the Hadith, properly and unbiasedly understood, provide
the basic source of authentication for any position or view which is
attributed to Islam.
The paper starts with a brief survey of the status of women in the
pre-Islamic era. It then focuses on these major questions: What is the
position of Islam regarding the status of woman in society? How
similar or different is thatposition from "the spirit of the time,"
which was dominant when Islam was revealed? How would this compare
with the "rights" which were finally gained by woman in recent
decades?
II. HISTORICAL PERSPECTIVES
One major objective of this paper is to provide a fair evaluation of
what Islam contributed (or failed to contribute) toward the
restoration ofwoman's dignity and rights. In order to achieve this
objective, it may be useful to review briefly how women weretreated in
general in previous civilizations andreligions, especially thosewhich
preceded Islam (Pre-610 C.E.). Part of the information provided here,
however, describes the status of woman as late as the nineteenth
century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was acardinal principle. Day and night must women
be held by their protectors in a state of dependence says Manu. The
rule of inheritance was agnatic, that is descent traced through males
to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a
woman whose mind, speech and body are kept in subjection, acquires
high renown in this world, and, in the next, the same abode with her
husband."
In Athens, women were not better off than eitherthe Indian or the Roman women.
Athenian women were always minors, subject to some male - to their
father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and
"she was obliged to submit to the wishes of her parents, and receive
from them her husband and her lord, even though he were stranger to
her."
A Roman wife was described by an historianas: "a babe, a minor, a
ward, a person incapableof doing or acting anything according to her
own individual taste, a person continually under the tutelage and
guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status
of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent.
If married she and her property passed into the power of her
husband... the wife was the purchased property of her husband, and
like a slave acquired only for his benefit. A woman could not exercise
any civil or public office, could not be a witness, surety, tutor, or
curator; she could not adopt or be adopted, or make will or contract.
Among the Scandinavian races women were: under perpetual tutelage,
whether married or unmarried. As late as the Code of Christian V, at
theend of the 17th Century, it was enacted that if a woman married
without the consent of her tutor he might have, if he wished,
administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time ofa marriage became
a possession of her husband. He was entitled to the rent from the land
and to any profit which might be made from operating the estate during
the joint life of the spouses. As time passed, the English
courtsdevised means to forbid a husband's transferring real property
without theconsent of his wife, but he still retained the right to
manage it and to receive the money which it produced. As to a
wife'spersonal property, the husband's power was complete. He had the
right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to
improve. "By a series of acts starting with the Married women's
Property Act in 1870, amended in 1882 and 1887, married women achieved
the right to own property and to enter contracts on a par with
spinsters, widows, and divorcees." As late as the Nineteenth Century
an authority in ancient law, Sir Henry Maine, wrote: "No society which
preserves any tincture of Christian institutions is likely to restore
to married women the personal liberty conferred on them by theMiddle
Roman Law."
In his essay The Subjection of Women, John Stuart Mill wrote:
We are continually told that civilization and Christianity have
restoredto the woman her just rights. Meanwhile the wife is the actual
bondservant of her husband; no less so, as far as the legal
obligationgoes, than slaves commonly so called.
Before moving on to the Quranic decrees concerning the status of
woman, a few Biblical decrees may shed more light on the subject, thus
providing a better basis for an impartial evaluation. In the Mosaic
Law, the wife was betrothed. Explaining this concept, the Encyclopedia
Biblical states: "To betroth a wife to oneself meant simply to acquire
possession of her by payment of the purchase money; the betrothed is a
girl for whom the purchase money has been paid." From the legal point
of view, the consent of the girl was not necessary forthe validation
of her marriage. "The girl's consent is unnecessary and the need for
it is nowhere suggested in the Law."
As to the right of divorce,we read in the Encyclopedia Biblical:"The
woman being man'sproperty, his right to divorce her follows as a
matter of course." The right to divorce was held only by man. "In the
Mosaic Law divorce was aprivilege of the husband only.... "
The position of the Christian Church until recent centuries seems
tohave been influenced by both the Mosaic Law and by the streams of
thought that were dominant in its contemporary cultures. Intheir book,
Marriage East and West, David and VeraMace wrote:
Let no one suppose, either, that our Christian heritage is free of
such slighting judgments. It would be hard to find anywhere a
collection of more degrading references to the female sex than the
early Church Fathers provide. Lecky, the famous historian, speaks of
(these fierce incentives which form so conspicuous and so grotesque a
portion of the writing of the Fathers... woman was represented as the
door of hell, as the mother of all human ills. She should be ashamed
at the very thought that she is a woman. She should live in continual
penance on account of the curses she has brought upon the world. She
should be ashamed of her dress, forit is the memorial of her fall. She
should be especially ashamed of her beauty, for it is the most potent
instrument of the devil). One of the most scathing of these attacks on
woman is that of Tertullian: (Do you know that you are each an Eve?
The sentence of God on this sex of yours lives in this age: the guilt
must of necessity live too.You are the devil's gateway: you are the
unsealer of that forbidden tree; you are the first deserters of the
divine law; you are she who persuades him whom the devil was not
valiant enough to attack. You destroyed so easily God's image, man. On
account of your desert - that is death - even the Son of God had to
die). Not only did the church affirm the inferior status of woman, it
deprived her of legal rights she had previously enjoyed.
III. WOMAN IN ISLAM
In the midst of the darkness that engulfed the world, the divine
revelation echoed in the wide desert of Arabia with a fresh, noble,
and universal message to humanity:
"O Mankind, keep your duty to your Lord who created you from a
singlesoul and from it created its mate (of same kind) and from them
twain hasspread a multitude of men and women...". [Noble Quran 4:1]
A scholar who pondered about this verse states: "Itis believed that
there is no text, old or new, that deals with the humanity of the
woman from all aspects with such amazing brevity, eloquence, depth,
and originality as this divine decree."
Stressing this noble and natural conception, themQuran states:
"He (God) it is who did create you from a single soul and therefrom
did create his mate, that he might dwell with her (in love)..." [Noble
Quran 7:189]
"The Creator of heavens and earth: He has made for you pairs from
amongyourselves" [Noble Quran 42:11]
"And Allah has given youmates of your own nature, and has given you
from your mates, children and grandchildren, and has made provision of
good things for you. Is it then in vanity that they believe and in the
grace of God that they disbelieve?" [Noble Quran16:72]
The rest of this paper outlines the position of Islam regarding the
status of woman in society from its various aspects - spiritually,
socially, economically and politically.
1. The Spiritual Aspect
The Quran provides clear-cut evidence that womanis completely equated
with man in the sight of God in terms of her rightsand
responsibilities. The Quran states:
"Every soul will be (held)in pledge for its deeds" [Noble Quran 74:38]
It also states:
"...So their Lord accepted their prayers, (saying): I will not suffer
to be lost the work of anyof you whether male or female. You proceed
one from another..." [Noble Quran 3:195]
"Whoever works righteousness, man or woman, and has faith, verily to
him will We givea new life that is good and pure, and We will bestow
on such their reward according to their actions." [Noble Quran 16:97,
see also 4:124]
Woman according to the Quran is not blamed for Adam's first mistake.
Both were jointly wrong in their disobedience to God, both repented,
and both were forgiven. [Noble Quran 2:36, 7:20-24]
In one verse in fact [20:121], Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting,
Poor-due, and Pilgrimage, woman is no different from man. In some
cases indeed, woman has certain advantages over man. For example, the
woman is exempted from the daily prayers and from fasting during her
menstrual periods and forty days after childbirth. She is also
exempted from fasting during her pregnancy and when she is nursing her
baby if there is any threat to her health or her baby's. If the missed
fasting is obligatory (during the month of Ramadan), she can make up
for the missed days whenever she can. She does not have to make up for
the prayers missedfor any of the above reasons. Although women can and
did go into the mosque during the days of the Prophet (peace and
blessings be upon him) and thereafterattendance at the Friday
congregational prayers isoptional for them while it is mandatory for
men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are
considerate of the fact that a woman may be nursing her baby or caring
for him, and thus may be unable to go out to the mosque at the time of
the prayers. They also take into account the physiological and
psychological changes associated with her natural female functions.
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian
tribes, the Quran forbade this custom, and considered it a crime like
any other murder.
"And when the female (infant) buried alive - is questioned, for what
crime she was killed." [Noble Quran 81:8-9]
Criticizing the attitudes of such parents who reject their female
children, the Quran states:
"When news is brought to one of them, of (the Birth of) a female
(child), his face darkens and he isfilled with inward grief! With
shame does he hide himself from his people because of the bad news he
has had! Shall he retain her on (sufferance) and contempt, or bury her
in the dust? Ah! What an evil (choice) they decide on?" [Noble Quran
16:58-59]
Far from saving the girl's life so that she may later suffer injustice
and inequality, Islam requireskind and just treatment for her. Among
the sayings of Prophet Muhammad (peace and blessings be upon him)
inthis regard are the following:
Whosoever has a daughter and he does not bury her alive, does not
insult her, and does not favor his son over her, God will enter him
into Paradise. [Ibn Hanbal, No. 1957]
Whosoever supports two daughters till they mature, he and I will come
in the Day of Judgment as this (and he pointed with his two fingers
held together).
A similar Hadith deals in like manner with one who supports two
sisters. [Ibn-Hanbal, No. 2104]
The right of females to seek knowledge is not different from that of
males. Prophet Muhammad (peace and blessings be upon him) said:
"Seeking knowledge is mandatory for every Muslim". [Al-Bayhaqi]
Muslim as used here including both males andfemales.
b) As a wife:
The Quran clearly indicates that marriage issharing between the
twohalves of the society, and that its objectives, besides
perpetuating human life, are emotional well-being and spiritual
harmony. Itsbases are love and mercy.
Among the most impressive verses in the Quran about marriage is the following.
"And among His signs is this: That He created mates for you from
yourselves that you may find rest, peace of mind in them, and He
ordainedbetween you love and mercy. Lo, herein indeed are signs for
people who reflect." [Noble Quran 30:21]
According to Islamic Law, women cannot be forced to marry anyone
without their consent.
Ibn 'Abbas reported that a girl came to the Messenger of God, Muhammad
(peace and blessings be upon him), and she reported that her father
had forced herto marry without her consent. The Messenger of God gave
her the choice... (between accepting the marriage or invalidating it).
[Ibn Hanbal No. 2469]
In another version, the girl said:
"Actually I accept this marriage but I wanted tolet women know that
parents have no right (to force a husband on them)" [Ibn Majah, No.
1873]
Besides all other provisions for her protection at the time of
marriage, it was specifically decreed that woman has the full right to
her Mahr, a marriage gift, which is presented to her by her husband
and is included in the nuptial contract, and thatsuch ownership does
not transfer to her father or husband. The concept of Mahr in Islam is
neither an actual or symbolic price for the woman, as was the case in
certain cultures, but rather it is a gift symbolizing love and
affection.
The rules for married life in Islam are clear and in harmony with
upright human nature. In consideration of the physiological and
psychological make-up ofman and woman, both have equal rights and
claims on one another, except for one responsibility, that of
leadership. This is a matter which is natural in any collective life
and which is consistent with the nature of man.
The Quran thus states:
"...And they (women) have rights similar to those (of men) over them,
and men are a degree above them." [Noble Quran 2:228]
Such degree is Quiwama (maintenance and protection). This refers
tothat natural difference between the sexes whichentitles the weaker
sex toprotection. It implies no superiority or advantage before the
law. Yet, man's role of leadership in relation to his family does not
mean the husband's dictatorship over his wife. Islam emphasizes the
importance of taking counsel and mutual agreement in family decisions.
The Quran gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent
and (after) consultation, there is no blame on them..." [Noble Quran
2:233]
Over and above her basic rights as a wife comes the right which is
emphasized by the Quranand is strongly recommended by the Prophet
(peace and blessings be upon him); kind treatment and companionship.
The Quran states:
"...But consort with them in kindness, for if you hate them it may
happen that you hate a thing wherein God has placed much good." [Noble
Quran 4:19]
Prophet Muhammad (peace and blessings be upon him) said:
"The best of you is the best to his family and I am the best among you
to my family."
The most perfect believers are the best in conduct and best of you are
those who are best totheir wives. [Ibn-Hanbal, No. 7396]
Behold, many women came to Muhammad's wives complaining against their
husbands (because they beat them)- - those (husbands) are not the best
of you.
As the woman's right to decide about her marriage is recognized, so
also her right to seek an end for an unsuccessful marriage is
recognized. To provide for the stability of the family, however, and
in order to protect it from hasty decisions under temporary emotional
stress, certain steps and waiting periods should be observed by men
and women seeking divorce. Considering the relativelymore emotional
nature of women, a good reasonfor asking for divorce should be brought
before the judge. Like the man, however, the woman can divorce her
husband with out resorting to the court, if the nuptial contract
allows that.
More specifically, some aspects of Islamic Law concerning marriage
anddivorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossiblefor
any reason, men are still taught to seek a gracious end for it.
The Quran states about such cases:
"When you divorce women, and they reach their prescribed term, then
retain them in kindness and retain themnot for injury so that you
transgress (the limits)..." [Noble Quran 2:231] [See also Quran 2:229
and 33:49]
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His
motherbears him in weakness upon weakness..." [Noble Quran 31:14] [See
also Quran 46:15, 29:8]
Moreover, the Quran has a special recommendation for the good
treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you
bekind to your parents..." [Noble Quran 17:23]
A man came to Prophet Muhammad (peace and blessings be upon him) asking:
O Messenger of God, who among the people is the most worthy of my good
company? The Prophet (peace and blessings be upon him) said, Your
mother. The man said then who else: The Prophet (peace and blessings
be upon him) said, Your mother. The man asked, Then who else? The
Prophet (peace and blessings be upon him) said, Your mother. The man
asked, Then who else? Only then did the Prophet (peace and blessings
be upon him) say, Your father. [Al-Bukhari and Muslim]
A famous saying of the Prophet (peace and blessings be upon him)
is:"Paradise is at the feet of mothers." [In An-Nasa'i, Ibn Majah,
Ahmad]
"It is the generous (in character) who is good to women, and it is the
wicked who insults them."

Wemen section - , Women in Islam

At a time when the rest of the world, from Greeceand Rome to India and
China, considered women as no better thanchildren or even slaves, with
no rights whatsoever, Islam acknowledged women's equality with men in
a great many respects. The Quran states:
"And among His signs is this: that He created mates for you from
yourselves that you may find rest and peace of mind in them, and He
ordained between you love and mercy. Certainly,herein indeed are signs
for people who reflect." [Noble Quran 30:21]
Prophet Muhammad (peace and blessings be upon him) said:
"The most perfect in faith amongst believers ishe who is best in
manners and kindest to his wife." [Abu Dawud]
Muslims believe that Adam and Eve were created from the same soul.
Both were equally guilty of their sin and fall from grace, and Allah
forgave both. Many women in Islam have hadhigh status; consider the
fact that the first person to convert to Islam was Khadijah, the wife
of Muhammad, whom he both loved and respected. His favorite wife after
Khadijah's death, Ayshah, became renowned as a scholar and one of the
greatest sources of Hadith literature. Many of the female Companions
accomplished great deeds and achieved fame, and throughout Islamic
history there havebeen famous and influential scholars and jurists.
We might also mention that while many in the West criticize Islam with
regard to the treatment of women, in fact a number of Muslim countries
have had women rulers and presidents. To name a few: Turkey;
Bangladesh and Pakistan.
With regard to education, both women and men have the same rights and
obligations. This is clear in Prophet Muhammad's saying:
"Seeking knowledge is mandatory for every believer." [Ibn Majah]
This implies men and women.
A woman is to be treated as God has endowed her, with rights, such as
to be treated as an individual, with the right to own and dispose of
her own property and earnings, enter into contracts, evenafter
marriage. She has the right to be educated and to work outside the
home if she so chooses. She has the right to inherit from her father,
mother, and husband. A very interesting point to note is that in
Islam, unlike any other religion,a woman can be an imam, a leader of
communal prayer, for a group of women.
A Muslim woman also hasobligations. All the laws and regulations
pertaining to prayer, fasting, charity, pilgrimage, doing good deeds,
etc., apply to women, albeit with minor differences havingmainly to do
with female physiology.
Before marriage, a woman has the right to choose her husband. Islamic
law is very strict regarding the necessity of having the woman's
consent for marriage. The groom gives a marriage dowry to the bride
for her own personal use. She keeps her own family name, rather than
taking her husband's. As a wife, a woman has the right to be supported
by her husband even if she is already rich. She also has the right to
seek divorce and custody of young children. She does not return the
dowry, except in a few unusual situations.
Despite the fact that in many places and times Muslim communities
havenot always adhered to allor even many of the foregoing in
practice, theideal has been there for 1,400 years, while virtually all
other major civilizations did not begin to address these issues or
change their negative attitudes until the 19th and 20th centuries, and
there are still many contemporary civilizations which have yet to do
so.

History of BAITHULLAAH:

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History of Baytullah
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the western part of SaudiArabia, not far from the Red Sea, there lies
the town of Makkah. In the center of this town there is a small square
buildingmade of stones. The small, cubed building may not rival
skyscrapers in height or mansions in width, but its impact on history
and human beings is unmatched. Since time immemorial world travelers
have known this town and thisstone built house. This is Baytullah, the
House of Allah. Its sanctity and antiquity is older than history
itself.
The Baytullah\Kaaba is the building towards which Muslims face five
times a day, everyday, in prayer. This has been the case since the
time of Prophet Muhammad (peace and blessings be upon him & his
family) over 1400 years ago. Literally, Kaaba in Arabic means a high
place with respect and prestige. The word Kaaba may also be derivative
of a word meaning a cube.
The other names of the Kaaba, are Bait ul Ateeq - which means,
according to one meaning, the earliest and ancient. According to the
second meaning, it means independent and liberating. Both meanings
could be taken. Bait ul Haram - the honorable house. Scholars and
historians say that the Kaaba has been reconstructed between five to
12 times.
Tradition goes that the Kaaba was ordained by Allah to be built in the
shape of the House in Heaven called Baitul Ma'amoor. Allah in his
infinite Mercy ordained asimilar place on earth and Prophet Adam
(p.b.u.h.) was the first to build this place. The Bible, in the
chapter of Genesis describes its building when God ordained Abraham
(p.b.u.h.) to erect a Shrine for worship when Abraham (p.b.u.h.) was
ordered to go to the southern desert with his wife Hager (p.b.u.h.)
and infant son Ishmael (p.b.u.h.). The Old Testament describes this
building as the Shrine of God at several places, butthe one built at
Ma'amoor is very much similar to the one at Makkah. There is no doubt
that it was referring to the stone built house at Makkah.
Holy Qur'an brought this story into the full light of history. Say:
"Allah spoken the Truth: follow the religion of Abraham, the sane in
faith; he was not of the Pagans." The first House (of worship)
appointed for men was that at Bakka: Full of blessing and of guidance
for all kinds of beings. (Holy Qur'an 3:95-96)
From the above verses Holy Qur'an firmly establishes the fact that
Abraham (p.b.u.h.) was the real founder of the Holy Shrine.
When Prophet Abraham (p.b.u.h.) built the Holy Shrine in Makka , his
prayers were that this place should remain a center of worship for all
good and pious people; that Allah should keep hisfamily the custodians
of the Holy place. Ever since,Ishmael (p.b.u.h.) the son of Abraham
(p.b.u.h.) who helped his father to build this place and his
descendants remained the custodians of the Holy Shrine. History tells
us that centuries passed and the guardianship of the Kaaba remained in
the family of Ishmael (p.b.u.h.) until the name of Abde Manaf came
into the limelight. He inherited this service andmade it much more
prominent. His son Hashim took this leadership and extended it to many
other towns ofHijaz so much so that many pilgrims flocked annually to
this place andenjoyed Hashim's hospitality. A feast was given in honor
of the pilgrims, the family of Hashim served food and water to all
guests. This prominence created jealousies and his brother Abdusham's
adopted son Omayya tried to create trouble. There was a dispute in
which Omayya failed and left Makka to settle downin the Northern
provincesof Syria (Sham). After Hashim his brother Muttalib and after
him Hashim's son Shyba who became known as Abdul Muttalib assumed the
leadership of the family. He organized feasts and supplies of water to
the pilgrims during the annual festival of pilgrimage to the Holy
Shrine.
Prophet Abraham (p.b.u.h.) built this House for devout worship to the
only God. But within his lifetime people disobeyed his orders and
began to put idols inside the Kaaba. Abraham (p.b.u.h.) had to clean
theHouse of these idols and of idle worshippers. He told the people
that this was a symbolic house of God. God does not live there; He is
everywhere. People did not understand this logic andafter the death of
Abraham (p.b.u.h.), the people, out of reverence, filled the place
with idols again. They thronged to this place annually and worshipped
their personal gods, It was over Four Thousand yearslater that the
last of the line of prophets Muhammad Ibne Abdullah (p.b.u.h.) entered
Makka triumphantly, went inside the Kaaba and, with the help of his
cousin and son-in-law Ali Ibne Abi Talib (p.b.u.h.) destroyed all the
idols of Kaaba with their own hands. At one stage of this destruction
of idols, the tallest of the idol Hubbol was brought down after Ali
had to stand on the shoulders ofthe Prophet to carry out God's orders.
The Prophetof Islam (p.b.u.h.) was reciting the verse from the Holy
Qur'an "Truth hath come and falsehoodhath vanished" . This was done in
the 8th year of Hijra, January 630 AD after the bloodless victory at
Makka by the Prophet of Islam (p.b.u.h.).
Historically when Abraham (p.b.u.h.) was ordered by Allah to build the
Shrine for worship, he uncovered the original foundations of the Kaaba
built by Adam (p.b.u.h.). Abraham (p.b.u.h.) with the help ofhis son
Ishmael (p.b.u.h.) erected the new shrine on the same
foundations.Originally it contained only four walls without a roof.
Centuries later during the time of Khusayi who was the leader of the
Tribe of Quraish in Makka a taller building was completed with a roof
and a quadrangle wall around it to give it the shape of asanctuary and
doors all around the sanctuary walls. People entered through these
doors to come to the Kaaba for worship. It is now about 60 feet high,
60 feet widefrom east to west and 60 feet from north to south. A door
is fixed about 7 feet above ground level facing Northeast. A Black
stone (Hajar al-Aswad) was fixed into its eastern corner. In front of
the building was Maqam-e-Ibrahim, the arch shapegate known as that of
Banu Shayba and the Zamzam Well. Just outside are the Hills called
Safa and Merwa and the distance between the hills is about 500 yards.
These days both of the hills are enclosed into the sanctuary walls
with a roof over it.
The whole building is built of the layers of gray blue stone from the
hills surrounding Makka. The four corners roughly facethe four points
of the compass. At the East is theRukn-e-Aswad (The Black stone), at
the North is theRukn-e-Iraqi, at the west Rukn-e-Shami and at the
south Rukn-e-Yamani. The four walls are covered with a curtain
(Kiswa). The kiswa is usually of black brocade with the Shahada
outlined in the weave of the fabric. About 2/3 rd of the way up runs a
gold embroidered band covered with Qur'anic text.
In the Eastern corner about 5 feet above ground the Hajar al-Aswad
(The Black stone) is fixed into the wall. Its real nature is difficult
to determine, its visible shape is worn smooth by hand touchingand
kissing. Its diameter is around 12 inches. Opposite the Northwest wall
but not connected with it, is a semi circular wall of white marble. It
is3 feet high and about 5 feet thick. This semi circular space enjoys
an especial consideration and pilgrims wait in queue to find a place
to pray there. The graves of Ishmael (p.b.u.h.) and his mother Hager
(p.b.u.h.) are within this semi circular wall (Hateem). Between the
archway and the facade (N.E.) is a little building with a small dome,
the Maqam-e-Ibrahim. Inside it is kept a stone bearing the prints of
two human feet.Prophet Abraham (p.b.u.h.) is said to have stood on
this stone whenbuilding the Kaaba and marks of his feet are
miraculously preserved. On the outskirts of the building to the
Northeastis the 'Zamzam Well' (this is now put under ground).
History of the building of the Kaaba
And when We made the House a pilgrimage for men and a (place of)
security, and: Appoint foryourselves a place of prayer on the
standing-place of Abraham. And We enjoined Abraham and Ishmael saying:
Purify My House for thosewho visit (it) and those who abide (in it)
for devotion and those who bow down (and) those who prostrate
themselves. And when Abraham said: My Lord, make it a secure town and
provide its people with fruits, such of them as believe in Allah and
the last day. He said: And whoever disbelieves, I will grant him
enjoymentfor a short while, then I will drive him to the chastisement
of the fire; and it is an evil destination. And when Abraham and
Ishmael raised the foundations ofthe House: Our Lord! Accept from us;
surely Thou art the Hearing, the Knowing: Our Lord! And make us both
submissive to Thee and (raise) from our offspring a nation submitting
to Thee, and show us our ways of devotion and turn to us (mercifully),
surely Thou art the Oft-returning (to mercy), the Merciful. Our Lord!
And raise up in them a Messenger from among them who shall recite to
them Thy communications and teach them the Book and the wisdom, and
purify them; surely Thou art the Mighty, the Wise. (Holy Qur'an
2:125-129)
Holy Qur'an in the above verses described it clearlythat Allah had
ordained his servant Abraham (p.b.u.h.) to build the Shrine there for
worship of One God. During Khusayi's time it was rebuilt and
fortified. During the early years of Prophet Muhammad (p.b.u.h.)
before he announced his ministry, floods damaged the Kaaba and it was
rebuilt again. When the Black stone was to be put in its place the
Makkans quarreled among themselves as to who should have the honor
toplace it there. Abu Omayyah, Makkah's oldest man, proposed that the
first man to enter the gate of the mosque the following morning would
decide the matter. That man wasthe Prophet (p.b.u.h.). The Makkans
were ecstatic. "This is the trustworthy one (Al-Ameen)," they shouted
in a chorus. "Thisis Muhammad". He came to them and they asked him to
decide on the matter. He (p.b.u.h.) agreed. Prophet Muhammad
(p.b.u.h.) proposed a solution that all agreed to putting the Black
Stone on a cloak, the elders of each of the clans held on to one
edgeof the cloak and carried the stone to its place. TheProphet
(p.b.u.h.) himselfthen picked up the stone and placed it on the wall
of the Kaaba. It has been fixed there ever since.
After the martyrdom of the family of the Prophet at Karbala in 61
Hijri (681AD), the Omayyad Caliph Yazid Ibne Moawiya did not stop
there in the pursuit of his destruction.He sent a large contingent
under the command of Haseen IbneNamir to Madina to destroy the Mosque
of the Prophet (p.b.u.h.). They did not stop there but proceeded to
Makka and demolished the four walls of the Kaaba and killed thousands
of Muslims who protested. Yazid died and Ibne Namir returned to
Damascus, Abdullah Ibne Zubayr and his associatesrebuilt the Kaaba.
Umawiforces came back to Makka and killed Abdullah Ibne Zubayr, hung
his body on the gates of the Kaaba for three months for all to see the
Umawi power. But eventually this arrogance of power brought its own
consequences and Mukhtar became the ruler in Iraq. Under his guidance
the Kaaba was refurbished and pilgrims began to arrive in safety to
perform Hajj.
The Kaaba successfully withstood the Cremation invasion of 317/929,
only the Blackstone was carried away which was returned some twenty
years later. In the year 1981 the Wahabis brought tanks inside the
Kaaba to crush the kahtani revolution against the Saudi regime and
almost demolished the South Eastern Wall. This was later restored with
the help of the Makkan people.
Every man living in Makka in the 6 th and 7 th century must out of
necessity have had some relationship with the Kaaba. On the Muhammad
(p.b.u.h.), theProphet of Islam, the Qur'an is silent during the
Makkans period in this respect. All that is known is that the Muslim
community of the period turned towards Jerusalem in prayers.
Subsequently about a year and a half after the Hijra the Muslims were
ordered during prayers, which were lead, by the Prophet of Islam
himself to turn towards Makka. The particular mosque in Madina where
this happened is called Masjid-e-Qiblatain, meaning the mosque with
two Qiblas. The Qur'an tells the Muslims, "Indeed We see the turning
of your face to heaven, so We shall surely turn you to a qiblah which
you shall like; turn then your face towards the Sacred Mosque, and
wherever you are, turn your face towards it." (Holy Qur'an 2:144)
At this same period the Qur'an began to lay stresson the religion of
Abraham (p.b.u.h.), presenting Islam as a return to the purity of the
religion of Abraham (p.b.u.h.) Which, obscured by Judaism and
Christianity, shone forth in its original brightness in the Holy
Qur'an. The pilgrimage to the Kaaba and ritual progressions around the
building were continued, but were now for the glorification of One
God. The Abrahamic vision of the Kaaba created a means of discerning
an orthodox origin buried in the midst of pagan malpractices to which
thefirst Muslims pointed the way.
Every year after the Hajj ceremony the place is closed for one month
andon the day of Ashura the Kaaba is washed from inside by the Water
from the well of Zamzam and anew Kiswa is brought to cover the Kaaba
for the next year.
This is the story of the Kaaba and the persons who protected it and
remained its custodians and protectors from the satanic and evil
forces throughout history. Muhammad (p.b.u.h.) andthe people of his
household (Ahlul Bayt) were the protectors of the Kaaba, and currently
the 12 th Imam Muhammad Al-Mahdi (p.b.u.h.) from the direct descent of
the Prophet ofIslam is the real protector, its custodian and guardian
and shall remain as such while in /
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The Fever CHAPTER 8

I cringed when my alarm went off a little after three in the morning.
I had to be into work by four, and I had definitely not gotten enough
sleep the night before with a late poker game. But, on the other hand,
I did come back five-thousand dollars richer- one of the best nights
I'd ever had. That was the thing about gambling; I very rarely lost.
Actually, so far I had never lost money on a night. I played too
conservative. It almost wasn't gambling- I played my odds perfectly.
Either way, being to work at four in the morning was not one of the
best things that couldhappen on a Monday morning.
Once arriving at work, I found my bus already outin the parking lot-
something not usual or routine for my type of work. I walked up to it,
finding it idling. I walkedup the steps and found a large, metal case
in the back of the bus.
I shifted into drive and started to pull out of the parking lot. I
couldn't help but feel sorry for thepeople running up to thebus stops
on the way to my destination, only to find out that I wasn't stopping
to shuttle them around the city.
Finding my destination was simple enough. It was a casino that I had
played poker and twenty-one at only a few nights before. As soon as I
pulled in, four men in allblack were there, simply walking through the
doors that I opened for them, grabbing the case, and leaving. A fifth
man came through the door and handed me an envelope. I was signaled
out of the casino parkinglot and pulled into a Wal-Mart to open and
read the letter.
Congratulations, you have just assisted in your first crime for the
biggestthug in all of Chicago! I hope you enjoyed your job and you
will be contacted in the future for jobs since you offeredto do
anything to help out your precious little family. If you are
readingthis letter, you have successfully completed the job that was
asked ofyou. You can go on with your pathetic little life. Tell no one
or you and your family will die. Have a nice day!
I nearly puked in my mouth when I read the letter. The sarcastic tone
was nearly unbearable. I couldn't help but imagine what I had just
done as I drove back to the station to clock in. I completely ignored
the people again running to the bus stop to try to catch my bus to a
different part of town.
Life did get interesting once I got back to the transit station. I
pulled in directly after my boss anda few coworkers. I parked the
vehicle and inits designated spot and got out to find disgust onmy
boss's face.
"Where the hell were you?"
"Umm, I noticed a flat tireyesterday so I came in early to go get it filled."
"You know we have an air-compressor in the garage?"
"Yes, I know. I couldn't get it to work."
"Was it out of gas?"
"I don't know, I'm usuallynot one to use it."
"There is gas in the shelving above it. Go fill it up." I left to go
to the garage, knowing that I had just dodged a bullet. Once finding
the air compressor, it was indeed empty of gas. I lucked out, and
found some gasoline to fill it up again. The mechanics here were lazy
anyways; it's not my job to fill the air compressor and checkthe
inflation of the tires.
After the early morning incident, the day went fairly smoothly. I
picked up all the people on my route that I had avoided earlier in the
morning and took them around the city to their desired destinations.
The day went on just as normal. No one knew what had taken place
before then sun rose that morning. When I got home, everything was a
different story.
"Where were you this morning?" Jen inquired as soon as I had opened the door.
"The office called me in late the night before. I had to run a special
routeto the casino with a bus full of tourists."
"At four in the morning?"her voice was questioning.
"I only do what I'm told."
"Well, give me some heads up next time so I'mnot at home sick all day
worrying about you. All I heard from the twins today was "where's
Daddy? Is Daddy playing hide and seek?" I didn't know what to tell
them because you weren't scheduled to go in until almost noon."
"Don't worry, Jen."
"Don't worry me, Paul."
"It won't happen again," I lied. I knew deep down that it would
definitely happen again. The good thing was that I was getting better
at lying. Everything made sense and no one asked questions. Of course,
that was part of gambling, making everyone else think that you were
about to do something else.
The rest of the night went fairly smoothly, andfor the first time in a
few months, I stayed home for the night. It didn't raise the same
thrill as winning large sums of money, but I was very relaxed and the
night was calm. I went to bed early and got a good night's rest.
I couldn't stop.
The next night I was at it again, throwing away the money that I had
earned that week for my paycheck. But I wasn't throwing it away; I was
investing it and growing it exponentially. Tonight, so far, I had
nearly come up with a quarter of the money that I needed to pay off
the rest of my debt. I had just surpassedthe two-hundred thousand
dollar mark when I cashed in my chips for the night.
Eventually, my class of gambling improved. I started going to clubs to
gamble, wearing suits and gambling thousands of dollars at a time. I
hid the suit at work, not letting Jennifer know of my dual identities.
She didn't need to know. The less she knew the better. Yes, she's my
wife, but this was my responsibility. I told myself, after I had
raised the money, everything would be over.
But it was never over. It was like a bad drug that had taken control
of my life. It became an every night ordeal. I easily slid past the
mark that I needed to hit and kept going. I had earned a reputation as
one of the cunningest gamblers in the city. I played other drug
traffickers, businessmen, anybody with money. I played at casinos,
gentlemen's clubs, private boats, mansions, and once a week at my
co-worker's house. And I always won. I always won. I never lost a
game. And when I started falling behind, I got myself back in the lead
quickly. I was the best. And to everyone who thought they knew me, I
was a simple, middle-class husband living paycheck to paycheck.
I tried stopping on a few occasions, but it never happened. I couldn't
everstop. It was the best thing that had ever happened to me. Money,
money was what made life worth living. But I always wanted more...
And I did odd jobs along the way. Most of the time, it involved
transporting money across the city. It was simple, it was easy. I got
caught once and I paid off the cop and that was the end of that.
Everything was beautiful.It couldn't get any better.I had more than
enough money and I was close to the date I had to be at to pay back
the money. No problem, piece of cake-

Names and Attributes of Allaah - , al-Jawaad (the Magnanimous) is one of the names of Allaah.

Is al-Jawaad (the Magnanimous) one of the beautiful names of Allaah?
Can we use it in aname such as 'Abd al-Jawaad? If it is not one of the
names of Allaah, is it one of the attributes of Allaah? Can we use it
as a name?.
Praise be to Allaah.
Al-Jawaad (Magnanimous) is one ofthe names of Allaah, as isindicated
in the Sunnah. Al-Bayhaqi narrated in Shu'ab al-Eemaan and Abu Na'eem
narrated in al-Hilyah from Talhah ibn 'Ubayd-Allaah and Ibn 'Abbaas
(may Allaah be pleased with them both) that the Prophet (peace and
blessings of Allaah be upon him) said: "Allaah is Magnanimous (Jawaad)
and loves magnanimity, and He loves high morals, and He hates
lowmorals." Classed as saheeh by al-Albaani in Saheeh al-Jaami' no.
1744.
Ibn al-Qayyim (may Allaah have mercy on him) said in al-Nooniyyah:
He is the most Magnanimous and His magnanimity encompasses all of
creation with bounty and kindness
He is the most Magnanimous and He does not turn away anyone who asks,
even if he is from a kaafir nation.
Shaykh al-Sa'di said in al-Tafseer (5/299): al-Rahmaan (the most
Compassionate), al-Raheem (the most Merciful), al-Barr (the Benign)
al-Kareem (the most Generous) al-Jawaad (the Magnanimous) al-Ra'oof
(the most Kind) al-Wahhaab (the Bestower) – these are all names that
are close in meaning, and they all indicate that the Lord has the
attributes of mercy, kindness, magnanimity and generosity, and that
His mercy and giving encompass all of creation as decreed by His
wisdom, and that thebelievers enjoy the greater part of that. End
quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said when listing
the names of Allaah: From the Sunnah of the Messenger of Allaah (peace
and blessings of Allaah be upon him) we learn the names: al-Jameel
(the Beautiful), al-Jawaad (the Magnanimous) al-Hakam (the Arbiter)
al-Hayy (the Ever Living). End quote from al-Qawaa'id al-Muthlaa.
See: Sifaat Allaah 'azza wa jall al-Waaridah fi'l-Kitaab wa'l-Sunnah
by Shaykh 'Alawi ibn 'Abd al-Qaadir al-Saqqaaf.
Based on that, it is permissible to use the name 'Abd al-Jawaad (slave
of the Magnanimous).
And Allaah knows best.

Names and Attributes of Allaah - , Doubts about the creation of the Qur’aan.

- *-Visit -http://aydnajimudeen.blogspot.com/- [ Usefull Islamic &
General Articles ]•●•► •►I believe that the Qur'aan is the word of
Allaah and is not created, but how can wereconcile between this and
the hadeeth which says that Soorat al-Baqarah and Aal 'Imraan will
come on theDay of Resurrection like two clouds pleading on behalf of
their companions. This definitely rules out the idea that these two
clouds are part of the Essence of Allaah. Similarly there are other
ahaadeeth about Soorat Tabaarak in the grave, and other soorahs of
theQur'aan which will appear in created form and defend a person in
the Hereafter?.
Praise be to Allaah.
Firstly:
The Muslim believes that the Holy Qur'aan is the Word of Allaah, which
Hespoke in a manner that befits His Majesty and might, may He be
glorified.
Allaah says (interpretation of the meaning):
"And if anyone of the Mushrikoon (polytheists, idolaters, pagans,
disbelievers in the Oneness of Allaah) seeks your protection then
grant him protection so that he may hear the Word of Allaah (the
Qur'aan) and then escorthim to where he can be secure, that is because
they are men who know not"
[al-Tawbah 9:6].
Imam al-Aajurri said in al-Sharee'ah (1/84):
You should realize, may Allaah have mercy on us and you, that the
belief of the Muslims whose hearts are not devoid of the truth and who
have been guided aright, is that the Qur'aan is the word of Allaah,
and is not created, because theQur'aan is part of the knowledge of
Allaah, and the knowledge of Allaah cannot be created; exalted be
Allaah far above that. This is indicated by the Qur'aan, the Sunnah,
thewords of the Sahaabah (may Allaah be pleased with them) and the
words of the imams of the Muslims (may Allaah have mercy on them).
Noone denies this but an evil Jahami, and the Jahamis are kaafirs
according to the scholars.
Allaah said to His Prophet (peace and blessings of Allaah be upon him)
(interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم): 'O mankind! Verily, I am sent to
you all as the Messenger of Allaah — to Whom belongs the dominion
ofthe heavens and the earth. Laa ilaaha illa Huwa (none has the right
to be worshipped but He). It is He Who gives life and causes death. So
believe in Allaah and His Messenger(Muhammad صلى الله عليه وسلم), the
Prophet who can neitherread nor write (i.e. Muhammad صلى الله عليه
وسلم), who believes in Allaah and HisWords [(this Qur'aan), the
Tawraat (Torah) and the Injeel (Gospel) and also Allaah's Word: "Be!"
— and he was, i.e. 'Eesa (Jesus) son of Maryam (Mary), عليهما
السلام],and follow him so that you may be guided'"
[al-A'raaf 7:158]
This refers to the Qur'aan.
And Allaah said to Moosa(peace be upon him) (interpretation of the meaning):
"O Moosa (Moses) I have chosen you above men by My Messages, and by My
speaking (to you). So hold that which I have given you and be of the
grateful"
[al-A'raaf 7:144]
There are many similar verses in the Qur'aan. Allaah says
(interpretation of the meaning):
"Then whoever disputes with you concerning him ['Eesa (Jesus)] after
(all this) knowledge that has come to you [i.e. 'Eesa (Jesus) being a
slave of Allaah, and having no share in Divinity]"
[Aal 'Imraan 3:61]
and He says (interpretation of the meaning):
"Verily, if you follow their desires after that which you have
receivedof knowledge (from Allaah), then indeed you will be one of the
Zaalimoon (polytheists, wrongdoers)"
[al-Baqarah 2:145]
Allaah is All-Knowing, All-Hearing, All-Seeing and He speaks and all
of His attributes are eternaland existed before He created anything.
The one who says anything other than that is a kaafir.
We will quote some Sunnahs, reports and scholarly opinions whichwill
prove this point; rather when the one who has knowledge andreason
hears them, they will increase him in knowledge and understanding, and
when the one in whose heart is deviation hears them, if Allaah wants
to guide him to the path of truth, he will change his mind, but if he
does not change his mind, the calamity will be greater for him. End
quote.
Whoever would like to know more may refer to the mutawaatir evidence
mentioned by al-Aajurri which shows that the Qur'aan is the word of
Allaah and is notcreated.
Secondly:
The idea that the Qur'aan is created is not derived from the Qur'aan
and Sunnah, rather it is based on rational evidence that led them to
deny some of the attributes of Allaah, may He be exalted. That was
when they said that the attributes can only exist in created beings,
and they reached this idea through a series of misconceptions that
theycalled "evidence that this world is not eternal". Then after that
they looked in the Holy Qur'aan and distorted allthe evidence that
goes against this concept thatthey came up with, and they compiled
every specious argument that could be indicated. Among the specious
arguments they cling to is that which was mentioned by the questioner,
which is mentioned in saheeh ahad reports – even though with regard to
'aqeedah they do not quote anything but mutawaatir reports as evidence
– that the Qur'aan will come on theDay of Resurrection in a specific
form to intercede for its companions. They said that this indicates
that it is a created being, as nothing can be described as coming
andgoing except something that is created.
It was narrated that Abu Umaamah al-Baahili (may Allaah have mercy on
him) said: I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: "Read the Qur'aan, for it will come on the
Day of Resurrection intercedingfor its companions. Readthe two bright
ones, al-Baqarah and Soorat Aal 'Imraan, for they will come on the Day
of Resurrection like two clouds or shadows, or like two flocks of
birds in ranks, pleading on behalf of their companions" Narrated by
Muslim (804).
Clouds and shadows refer to things that shade a man from abovehis
head, and two flocks of birds in ranks refers to birds that spread
theirwings in the air. Sharh Muslim by al-Nawawi (6/90).
And it was narrated fromBuraydah (may Allaah bepleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "The
Qur'aan will come on theDay of Resurrection, like a pale man, and will
say: I am the one that kept you awake at night and made you thirsty
during the day" Narrated by IbnMajaah (3781); classed assaheeh by
al-Busayri in al-Zawaa'id and by Ibn Hajar in al-Mataalib al-'Aaliyah
(4/66). Al-Albaani said in Da'eef Ibn Majaah: It is da'eef but may be
classed as hasan. It was classed as hasan because of the hadeeth of
Abu Hurayrah in al-Silsilah al-Saheehah (2829).
This is an ancient argument that was answered by Imam Ahmad and other
imams of Sunnah.
Ibn Qutaybah (may Allaah have mercy on him) said in Ta'weel Mukhtalaf
al-Hadeeth (258):
What was meant by the words "al-Baqarah and al 'Imraan will come like
two clouds" is that their reward will come to the one who read them
and will shade him on the Day of Resurrection, and the reward will
come to a man in his grave, and it will come to a man on the Day of
Resurrection and argue in his defence. … End quote.
See: al-Radd 'ala al-Zanaadiqah wa'l-Jahamiyyah, by Imam Ahmad (42-43).
Ibn Battah said in al-Ibaanah al-Kubra (5/476):
The Jahamis resorted to distorting the meaning of some ahaadeeth. So
as to deceive those who have no knowledge of hadeeth. What was meant
in the ahaadeeth when it said that "the Qur'aan will come, and
al-Baqarah will come, and prayer will come, and fasting will come" is
that the reward for all that will come, and all ofthis is explained in
the Qur'aan and Sunnah.
Allaah says (interpretation of the meaning):
"So whosoever does good equal to the weight of an atom (or a small
ant) shall see it.
8. And whosoever does evil equal to the weight of an atom (or a small
ant) shall see it"
[al-Zalzalah 99:7-8].
The apparent meaning of these words is that hewill see both good and
evil, but he will not see good and evil, rather he will see the
recompense for them, namely both reward and punishment.
Similarly, Allaah says (interpretation of the meaning):
"On the Day when every person will be confronted with all the good he
has done, and all the evil he has done, he will wish that there were a
great distance between him and his evil. And Allaah warns you against
Himself (His punishment) and Allaah is full of kindness to
(His)slaves"
[Aal 'Imraan 3:30].
This does not mean that these deeds that you didwill come in that
form, in the form of evil, rather you will see the recompense for all
of that in the form of reward and punishment.
So it may be said that the Qur'aan will come, and that prayer will
come, and that zakaah will come, and that patience will come, and that
gratitude will come,but what will come will be the reward for all of
that. End quote.
Shaykh al-Islam Ibn Taymiyah sad in Majmoo' al-Fataawa (8/408):
When the Jahamis argued with Imam Ahmad and others of Ahl al-Sunnah
saying that the Qur'aan was created,on the basis of the words of the
Prophet (peace and blessings of Allaah be upon him): "Al-Baqarah and
Aal 'Imraan will come like two clouds or shadows, or like two flocks
of birds in ranks" or "The Qur'aan will come like a pale man" and so
on.
They said: The one that comes and goes can onlybe something created.
Imam Ahmad responded to them by saying that Allaah, may He be exalted,
has described Himself as coming and going, as He says (interpretation
of the meaning):
"Do they then wait for anything other than thatthe angels should come
to them, or that your Lord (Allaah) should come, or that some of the
Signs of your Lord should come"
[al-An'aam 6:158]
"And your Lord comes with the angels in rows"
[al-Fajr 89:22].
Yet despite that, this cannot be taken as evidence that He is created,
according to consensus, rather one may say His command or decree has
come. Similarly the Mu'tazilah who say that the Qur'aanwas created,
interpret this verse as meaning that His command or decree has come.
So whycan't it be said that the coming of the Qur'aan refers to the
coming of its reward, and that what is meant by "al-Baqarah and Aal
'Imraan will come" is thecoming of their reward, and their reward is
created? This was stated by more than one scholar, and they explained
that what wasmeant by the coming of al-Baqarah and Aal 'Imraan was
their reward, to answer the Jahamis who claimed that the coming and
going of the Qur'aan meant that it was created. End quote.
In Majmoo' al-Fataawa (5/398) it says:
Ahmad and other imams of Sunnah interpreted this hadeeth as
meaningthat the reward of al-Baqarah and Aal 'Imraan will come, as
something similar was said about the coming ofone's deeds in the grave
and on the Day of Resurrection – what is meant is the reward for one's
deeds. The Prophet(peace and blessings of Allaah be upon him) said:
"Read al-Baqarah and Soorat Aal 'Imraan, for they will come on theDay
of Resurrection like two clouds or shadows, or like two flocks of
birds in ranks, pleading on behalf of their companions."
This hadeeth is in al-Saheeh. Because it enjoins reading them and
states that they will come pleading on behalfof the reader, it is
known that what is meant by that is the reader's recitation of them,
which is his deed, and the Prophet (peace and blessings of Allaah be
upon him) told us that his deed, which is his recitation of them, will
come in the form that he mentioned, just as he told us that other
deeds will also come. End quote.
From the above it is clearthat it is not valid to quote these
ahaadeeth as evidence that the Qur'aan is created, because what is
referredto in them is the reward for reading the Qur'aan, just as what
is meant in the verse "So whosoeverdoes good equal to the weight of an
atom (or a small ant) shall see it" [al-Zalzalah 99:7] is that he will
see the reward for good.

Names and Attributes of Allaah - , Using the masculine pronoun “He” when referring to Allah, may He be exalted.

Why when refering to Allah in the Quran or Hadeeth we say HE or HIM
how do we know that allah is a he, I had a non muslim girl come upto
me saying why dont you say she or her why isit you say he?.
Praise be to Allaah.
We do not know to whom we should address our answer. Should we speak
to you, as you are the one who put this question to us, or should we
address that girl with whom the Shaytaan is toying and causing her to
say audacious things about Allah, may He be exalted,when He is giving
her respite? She has not stopped at disbelieving in Him; rather she
has gone further by trying toexpress her foolish ideas, that anyone
with (sound) reasoning would not accept even ifhe was a disbeliever
like her. And you – and here is the cause of the problem – are
listening to her and you think that she said something worth asking
about and are anxious to find an answer for her.
Whatever the case, we are concerned now for you, because she did
notask us and she is not a follower of our religion such that we could
give her an answer on the basis of what we believe, although our
answer will, in sha Allah, be appropriate to answer her too, if she is
one of those among her people who possess reason.
You should know that the reason for this girl's question is her
ignorance of the Arabic language that we speak and, indeed, her
ignorance of other languages.
The linguist Abul-Fath ibn Jinni said: Chapter on that in which
knowledge of Arabic could ensure sound understanding of religious
beliefs. It should be noted that thischapter is one of the most
important chaptersin this book and that thebenefit thereof is very
great indeed. That is because for most of the Muslims who went astray
from the right path and drifted away from proper understanding, what
caused them to go astrayand go against what reason dictates is their
weak understanding of this noble language through which all of mankind
are addressed, and the ultimate fate of a person, whether in Paradise
or Hell, is connected to understanding this language…. End quote.
al-Khasaa'is, 3/248
It should be noted that one of the basic principles of communication
is that everything is to be spoken of in such a way that it makes it
stand outand distinguishes its gender. This is an ancient phenomenon
in human languages, but there are some things that have nothing to do
with real gender, as is the case with inanimate objects such as stones
and mountains, and concepts such as justice and generosity, and so on.
In these cases, masculinity and femininity are not applicable in the
true sense of these two words. It seems that this is the reason why
some languages divide nouns into three categories: masculine,
feminine, anda third category which in Indo-European languages is
called neuter; this refers to thatwhich is neither masculine nor
feminine.
But not all human languages have this category. Semitic languages, for
example, divide nouns of the thirdcategory, which is neuter, between
the firsttwo categories. So nouns in these languages are all either
masculine or feminine.
This is also the case in the French language, in which all nouns can
onlybe either masculine or feminine. English differs from French in
this regard.
See the Introduction by Dr. Ramadan 'Abd at-Tawwaab (may Allah have
mercy on him) to the book al-Bulghah fi'l-Mudhakkar wa'l-Mu'annath by
Ibn al-Anbaari, 37-39
Now we know that dividing things into masculine and feminine – even in
the case of thatwhich cannot really be described as such – is
thefeature of most languages, especially living languages that
arespoken now, and this is not something that is unique to Arabic. So
now you know that if it is possible to describe anything as being
eithermasculine or feminine, when it cannot be described as such in
any real sense, then a language may prefer to speak of something in
the masculine, as that is easier and it is the basic principle; there
is no need to add any specific marker [such as an extra letter or
syllable to indicate the feminine], as the feminine stems from the
masculine.
The imam of the grammarians, Seebawayh (may Allah have mercy on him)
said:It should be noted that the masculine form is easier for them to
use than the feminine, because the masculine form is the original and
is more established (in the language), and the feminine form is
derivedfrom the masculine. Do you not see that the word ash-shay'
(thing) isapplicable to everything that we know about, regardless of
whether it is masculine or feminine,and the word ash-shay' is a
masculine noun.
Kitaab Seebawayh, 1/22;see also 3/241
If the matter may be either of two things, but one of them is more
likely than the other, even in one sense, it then becomes inevitable
that the Lord should have the nobler and more sublime of the two.
As-Sawaa'iq, 4/1308
Hence you will find that most of those who believe that there is a God
above the heavens refer to Him in the masculine, which is more
befitting to Him, may He be glorified. Thisis something natural that
does not need any research, examination orevidence. You will not find
anyone, knowledgeable or ignorant, monotheist or polytheist, who does
notrefer to God, may He be exalted, as "He". If anyone were to refer
to Him in the feminine, as this poor girl said, he would be opposed
and accused of ignorance and clear misguidance.
So how about if we add to the above what Allah, may He be exalted, has
said of Himself in His holy Book – and indeed in all the revealed
Books – using that (masculine) pronoun.
Allah, may He be exalted,says (interpretation of the meaning):
"It is He Who has createdthe heavens and the earth in truth, and on
the Day (i.e. the Day of Resurrection) He will say:"Be!", - and it
shall become. His Word is the truth. His will be the dominion on the
Day when the trumpet will be blown. All-Knower of the unseen and the
seen.He is the All-Wise, Well-Aware (of all things)."
[al-An'aam 6:73]
"And He it is Who originates the creation, then will repeat it (after
it has been perished), and this is easier for Him. His is the highest
description (i.e. none has the right to be worshipped but He, and
there is nothing comparable unto Him) inthe heavens and in the earth.
And He is the All-Mighty, the All-Wise."
[ar-Room 30:27]
"It is He (Allah) Who is the only Ilah (God to be worshipped) in the
heaven and the only Ilah(God to be worshipped) on the earth. And He is
the All-Wise, the All-Knower."
[az-Zukhruf 43:84].
And there are many similar verses, too many to list here.
Moreover, Allah, may He be exalted, criticised the mushrikeen
(polytheists)for their claim to worship Allah, the One, the Subduer,
yet they worshipped females besides Him, and He criticised them for
that and explained how abhorrent their deeds were. Allah, may He be
exalted, says (interpretation of the meaning):
"They (all those who worship others than Allah) invoke nothing but
female deities besides Him (Allah), and they invoke nothing but
Shaitan (Satan), a persistent rebel!"
[an-Nisa' 4:117].
Imam at-Tabari (may Allah have mercy on him) said: Here Allah, may He
be glorified, is saying: With regard to these people who associated
others with Allah and worshipped idols and rivals, it is sufficient
evidence against them of misguidance, disbelief and going astray from
the right path, to note that they worshipped females and called them
"gods" and "lords", when the feminine of any thing is inferior,
andthey affirmed their servitude to that which is inferior of any
thing, even though they knew that it was inferior, and they refused to
devote sincere worship to the One Who is in control of all things and
in Whose hand is the creation and the commandment.
Tafseer at-Tabari, 9/211, Mahmoud Shaakir edn.
Shaykh Ibn Sa'di (may Allah have mercy on him) said: That is, these
mushrikeen do not call upon and worship besides Allah anything but
that which is feminine, namely idols and statues with feminine names,
such as al-'Uzza, Manaat and so on.
It is well known that the name is indicative of thething that is
named. If the names are feminine and inferior, that may point to some
inferiorityin the thing that is thus named, and they suggestthat it is
lacking attributes of perfection, as Allah has told us in more than
one place in His book that they cannot create, provide or protect
their worshippers, or even bring any benefit or ward off any harm from
themselves, and they cannot defend themselves against anyone who wants
to harm them; they cannot hear or see or understand. So how can the
one that is like that be worshipped instead of the One to Whom belong
the most beautiful names and sublime attributes such as
praiseworthiness, perfection, glory, majesty, might, beauty, mercy,
kindness, compassion, the unique power to create and control, and
great wisdom in all that He commands and decrees?
Is that not the most abhorrent thing that is indicative of a person's
imperfection and reaching the lowest levelof baseness that is
worsethan anyone could imagine or describe?
End quote from Tafseer as-Sa'di, 203.
However, we would like to point out that Allah, may He be exalted,
cannot be described as masculine or feminine inany true sense; rather
that (use of the masculine pronoun) is necessary for the purpose of
communication in human languages and what people need in communicating
ideas about Allah. Everything that is either masculine or feminine is
somethingthat is created and Allah,may He be exalted, is theCreator of
the masculine and feminine.
"And that He (Allah) creates the pairs, male and female"
[al-Najm 53:45].
Exalted be Allah above having any rival or peer, spouse or child.
"He is the Originator of the heavens and the earth. How can He have
children when He has nowife? He created all things and He is the
All-Knower of everything."
[al-An 'a am 6:101].
Allah tells us about the believers among the jinnthat when they heard
the Qur'aan, they believed in it and acknowledged their Lord, may He
be glorified:
"And exalted be the Majesty of our Lord, He has taken neither a
wife,nor a son (or offspring or children)."
[al-Jinn 72:3].
What you have to do is tell her to look into her Scripture, if she
believes that there is a God who sent a Messenger and revealed a Book
to him; let her look in it and learn why.
If she burst with anger and her heart was filled with anger because
she is female and Allah, may He be exalted, cannot bedescribed in the
feminine, then kufr in our times has reached such a level of craziness
that you find a female wanting to stand up for her gender, on the
basis of truth or falsehood, like the attitude of thosewho are
ignorant and feel inadequate, so they try to compensate for that even
on the basis offalsehood.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who defends himself on the basis of falsehood wants to defend
everything he says, even if it is wrong.
Majmoo' al-Fataawa, 10/292
If the ignorance and feeling of inadequacy has reached the level of
likening Allah to His creation and even to thefemale of His creation,
this is a state that even the ignorant Arabs in their worship of idols
did not reach, for they knew that Allah, the Creator and Provider, was
far greater than those idols and it was not befitting that He should
be like them.
Beware of every ignorant heretic and remember that a person would
follow the religion of his friend, so watch you make friends with.
"Glorified be your Lord, the Lord of Honour and Power! (He is free)
from what they attribute untoHim!"
[as-Saaffaat 37:180].
And Allah knows best.

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Fatwa - , A case of doubtful marriage and div..

Question
i commited zina with a boy and fearing allah instead of giving
kuffarah i married the same boy in presence of qazi without my
elders/witness going against them.after three months i got concieved
and i gave birth to a baby boy in the month oframadan.in my 2.5 yrs of
my married life my husband has given talaq more than three times but
regret that it was done in immense anger and mentalpressure though he
loves me very much.knowing this my elders have advised to take qula as
i may indulge in a haram relation and i took qula with the intention
to keep away from haram even i love him very much and there was no
hatred between us.now we want to reunite in thelight of islam and what
is the status of my son as i fear he is haram because invalid
marriages are treated void by rasoolallah.what possibleislamic steps
to be taken to bond as a islamic wife and husband making ourbaby as
legal.please suggest soon as its only 5 days of my qula.
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.
Your question is a bit ambiguous as you did not mention whether or not
your marriage was with the consent of your guardian, and whether or
not you had witnesses for it at all, or you did nothave the elders of
your family as witnesses, but you had other people as witnesses.
Therefore, in our view, you should orally ask a trustworthy scholar in
your country about it. Nonetheless, wewill mention a general answer
here which will be in the following points:
1- It is an obligation to repent from Zina (fornication or adultery);
the conditions of a sincere repentance are mentioned in Fatwa 86527 ,
so please refer to it.
2- The marriage of a person who committed Zina to the woman with whom
he has committed Zina before they both repent and before making sure
that she is not pregnant from Zina isan issue upon which the jurists
differed in opinion. In this regard please refer to Fataawa 83176 and
89292 .
3- There are conditions that should be met for a marriage to be valid,
andthese are discussed in Fatwa 83629 . The most important of which
are the (consent of the) guardian and the presence of two witnesses.
If one of these conditions is not met, themarriage is void. However,
if there are children from this marriage, their lineage istraced back
to their father due to the doubt [i.e. due to the husband believing
that his marriage is valid] as we clarified in Fatwa 92478 .
4- The void marriage upon which there is a difference of opinion leads
to its effects; if the husband divorces, the divorce takes place. If
he divorces his wife three times, his wife becomes irrevocably
divorced from him with major separation and she is not lawful for him
again unless she marries another man who consummates the marriage with
her and then divorces her or dies.In cases where the husband can take
back his wife, then Khul' is considered as one irrevocable divorce
with minor separation and thehusband cannot take his wife back except
with a new contract. For more benefit on the kinds of divorce, please
refer to Fatwa 82541 .
5- If the three divorces are said at once, the divorce takes place
three times according to the view of the majority of the scholars
contrary to the view of Ibn Taymiyyah who is of the view that it takes
place once. For more benefit, please refer to Fataawa 82330 and 94110
.
6- Anger does not prevent divorce from taking place unless the person
does not know what he says. For more benefit on the divorce of an
angry person, please refer to Fataawa 121374 and 83467 .
Finally, we warn against illegitimate affectionate relationships
between boys and girls, as they are the source of much corruption and
evil.
Allaah Knows best.

Fatwa - , Husband's signature on a triple divorce

Question
Assalam Wa Alaikum, one of my brother got married on april 26th 2012.
& got khula on 9th of august 2012. now that girl wants to come back.
she has not married to anyone stills. she has sat for iddah for 40
days only& now she is doing job. my brother also wants her back. on
that time when khula was going on in the court my brother sign the
khula naama wthout reading the urdu documents( he didn't knw urdu) so
in that document they have been written 3 times maine aazad kiya below
that my brother got signed. so tell us the shariyath procedure howwe
can proceed for the re-marriege. we consult one mufti here he told
that it is not possible to remarry, coz that 3 times words converted
into talaq. so please guide us for remarriege of there both according
to islamicshariyat, i appriciate yourresponse as soon as possible.
Allah Hafeez.
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.
Firstly, we could not get the meaning of the sentence in Urdu "maine
aazad kiya" and thus it is not clear to us.
Secondly, if the Sharee'ah-based court stated that uttering divorce
thrice takes effect and that such wife has become irrevocably divorced
with major separation from her husband, then the judge is fully aware
of his judgment. There might have been some circumstances that he
reviewed and based his ruling according to them while you did not know
them, and thus you did not mention them in your question. Hanafi
jurists have stated that if the husband has intended with Khul' to
divorce his wife three times, then three divorces take place.
Thirdly, the ruling of the judge cannot be overruled except if it goes
against consensus of scholars, text from the Quran and Sunnah, or
sound analogy as stated by scholars.
In conclusion, we have nothing to say on this case if the judge of the
Sharee'ah-based court has said his word about it, and if there is any
unclear matter, you can refer to that court.
Allaah Knows best.

Fatwa - , Her husband spends on his well off ..

Question
Respacted Scholar, My husband spending his sister family because her
husband is ill.But they have money too.Is it his right to spend on
them? Jzakkallah hair.
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.
The money that your husband possesses is his own money and he has the
right to dispose of it as he wishes provided this is in what is
permissible. So, if he wants to keep ties with one of his kinship with
this money, he may do sowhether or not his relative has money. For
more benefit, please refer to Fatwa 83470 .
However, the wife has the right to ask her husband about her right if
he is negligent about it, but she has no right to object to him
spending on one of his relatives. Rather, if she urges him to do so,
it would be better for her because this will make her husband love her
and esteem her as she helps him in being kind and dutiful to his
family members and keeping ties with his kinship.
Allaah Knows best.