The pacifism of Islam

According to the Koran, war represents an"unwanted obligation" which
has to be absolutely carried out with strict observance ofparticular
humane and moral values and resorted only when it is inevitable.
In a verse, it is explainedthat those who start wars are the
disbelieversand that God does not approve wars:
…Each time they kindle the fire of war, Allah extinguishes it. They
rush about the earth corrupting it. Allah does not love
corrupters.(Surat al-Ma'ida: 64)
A closer examination of Prophet Muhammad's life reveals that war is a
method resorted for defensive purposes only in unavoidable situations.
The revelation of the Koran to Prophet Muhammad lasted for 23years.
During the first 13 years of this period, Muslims lived as a minority
under a pagan rule in Mecca and faced much oppression. Many Muslims
were harassed, abused, tortured, and even murdered, their houses and
possessions were plundered. Despitethis however, Muslims led their
lives without resorting to any violenceand always called pagans to
peace.
When the oppression of pagans escalated unbearably, Muslims emigrated
to the town of Yathrib, which was later to be renamed Medina, where
they could establish their own order in a more friendly and free
environment. Even establishing their own political system did not
prompt them to take up weapons against aggressive pagans of Mecca.
Only after the following revelation, theProphet commanded his people
to get prepared for war:
Permission to fight is given to those who are fought against because
they have been wronged - truly God has the power to come to their
support - those who were expelled fromtheir homes without anyright,
merely for saying, 'Our Lord is God'…(Surat al-Hajj: 39-40)
In brief, Muslims were allowed to wage war only because they were
oppressed and subjectedto violence. To put it in another way, God
granted permission for war only for defensive purposes. In other
verses, Muslims are warned against use of unnecessary provocationor
unnecessary violence:
Fight in the Way of God against those who fight you, but do not go
beyond the limits. God does not love those who go beyond the
limits.(Surat al-Baqara: 190)
After the revelations of these verses, wars occurred between Muslims
and pagan Arabs. In none of these wars, however, were theMuslims the
inciting party. Furthermore, Prophet Muhammad established a secure and
peaceful social environment for Muslimsand pagans alike by signing a
peace agreement (Hudaybiya) which conceded to the pagans most of their
requests. The party who violated the terms of theagreement and started
anew war was again the pagans. However, with rapid conversions into
Islam, the Islamic armies attained great power against the pagan Arabs
and Prophet Muhammadconquered Mecca without bloodshed and in a spirit
of tolerance. Ifhe willed, he could have taken revenge on paganleaders
in the city. Yet, he did not do harm to any one of them, forgave them
and treated them with the utmost tolerance. Pagans, who would
laterconvert to Islam by their own will, could not help admiring such
noble character of the Prophet.
The Islamic principles God proclaims in the Koran account for this
peaceful and temperate policy of Prophet Muhammad. In the Koran, God
commands believers to treat even the non-Muslims kindly and justly:
...God does not forbid you from being good to those who have not
fought you over religionor driven you from your homes, or from being
just towards them. God loves those who are just.God merely forbids you
from taking as friends those who have fought you over religion and
driven you from your homes and who supported your expulsion...(Surat
al-Mumtahana: 8-9)
The verses above specify the outlook of a Muslim on non-Muslims: A
Muslim should treat all non-Muslims kindly and avoid making friends
only with those who show enmity to Islam. In case this enmity causes
violent attacks against the existence of Muslims,that is, in case they
wage a war against them, then Muslims should respond them justly by
considering the humane dimensions of the situation. All forms
ofbarbarism, unnecessary acts of violence and unjust aggression are
forbidden by Islam. In another verse, God warns Muslims against this
and explains that rage felt for enemies should not cause them to drift
them into injustice:
You who believe! Show integrity for the sake of God, bearing witness
with justice. Do not let hatred for a people incite you into not
beingjust. Be just. That is closer to heedfulness. Heed God (alone).
God is aware of what you do.(Surat al-Ma'ida: 8)
The Meaning of the Concept of "Jihad"
Another concept that deserves clarification due to the content of this
article is the conceptof "jihad".
The exact meaning of"Jihad" is "effort". That is,in Islam, "to carry
out jihad" is "to show efforts, to struggle". Prophet Muhammad
explained that "the greatest jihad is the one a person carries out
against his lower soul". What is meant by "lowersoul" here is the
selfish desires and ambitions. A struggle given on intellectual
grounds against anti-religious, atheist views is also a form of jihad
in its complete sense.
Apart from these ideological and spiritual meanings, struggle in the
physical sense is also considered as "jihad". However, as explained
above, this has to be a struggle carried out solely for defensive
purposes. The use of the concept of "jihad" for acts of aggression
against innocent people,that is for terror, would be unjust and a
great distortion.
Compassion, Tolerance and Pacifism in Islam
To state briefly, the Islamic political doctrine is extremely peaceful
and moderate. This fact is also confirmed by many non-Muslim
historians and theologians. One of these is the British historian,
Karen Armstrong, a former nunand a renowned expert on Middle East
history. Inher book, Holy War, in which she examines the history of
the three great divine religions, she comments:
... The word Islam comes from the same Arabic root as the word peace
and the Koran condemnswar as an abnormal state of affairs opposed to
God's will: "When the enemies of the Muslims kindle a fire for war,
Allah extinguishes it. They strive to create disorder in earth, and
Allah loves not those who create disorder."(Koran 28:78). Islam
doesnot justify a total aggressive war or extermination, as the Torah
does in the first five books of the Bible. Amore realistic religion
than Christianity, Islam recognizes that war is inevitable and
sometimes a positive duty in order to and oppressions and suffering.
The Koran teaches that war must be limited and be conducted in as
humane a way of possible. Mohammed had to fight not only the Meccans
butalso the Jewish tribes in the area and Christian tribes in Syria
who planned on offensive against him in alliance with the Jews. Yet
this did not make Mohammed denounce the People of the Book. His
Muslims were forced to defend themselves but they were not fighting a
holy war against the religion of their enemies. When Mohammed sent his
freedman Zaid against the Christians at the head of a Muslim army, he
told them to fight in the cause of God bravely but humanely. They
mustnot molest priests, monks and nuns nor the weak and helpless
people who were unable to fight. There must be no massacre of
civilians nor should they cut down a single tree nor pull down any
building. This was very different from the wars of Joshua. [1]
Following the death of Prophet Muhammad, Muslims continued to treat
the members of other religions with tolerance and respect. Islamic
states became the secure and free home of both Jews and Christians.
After the conquest of Jerusalem, Caliph Omar calmed the Christians who
were in fear of a massacre and explained to them that they were
secure. Furthermore, he visited their churches and declared that they
could continue to practise their worship freely.
In 1099, 4 centuries afterthe conquest of Jerusalem by Muslims,
Crusaders invaded Jerusalem and put all Muslims inhabitants to the
sword. Again, contrary to the fears of Christians, Saladin, the Muslim
general who captured Jerusalem and saved the city from invasion in
1187, did nottouch even a single civilian and did not allow a single
soldier to plunder. Moreover, he allowed the invading Christians to
take all their possessions and leave the city in security.
The periods of Seljuk Turks and the Ottoman Empire were also marked by
the tolerance and justice of Islam. As is known, Jews who were
expelled from Catholic Spain found the peace they sought on the
landsof Ottoman Empire, where they took refuge in 1492. Sultan Mehmed,
the conqueror of Istanbul, also allowed Jews and Christians religious
freedom. Regarding the tolerant and just practises of Muslims,
historian A. Miquel states the following:
The Christians were ruled by a very well administered state which was
something that did not exist in the Byzantium or Latin sovereignty.
They were never subjected to a systematized oppression.On the
contrary, the Empire, and foremost Istanbul, became a refuge for the
much tortured Spanish Jews. They were never forced to accept Islam.
[2]
John L. Esposito, a professor of Religion and International Politics
at the Georgetown University, makes a similar comment:
For many non-Muslim populations in Byzantineand Persian territories
already subjugated to foreign rulers, Islamic rule meant an exchange
of rulers, the new ones often more flexible and tolerant, rather than
a loss of independence. Many of these populations now enjoyed greater
local autonomy and often paid lower taxes... Religiously, Islam
proveda more tolerant religion,providing greater religious freedom for
Jews and indigenous Christians. [3]
As is clarified in these words, history never witnessed Muslims
as"makers of mischief". On the contrary, they brought security and
peace to the people from all nations and beliefs inhabiting the large
territory over which they reigned. (Forfurther reference, see Justice
and Tolerance in the Koran, by Harun Yahya, 2000)
In brief, compassion, peace and tolerance constitute the very basis of
the values of the Koran and Islam aims to wipe mischief out of the
earth.
The commands of the Koran and the ways Muslims practised them
throughout history are so clear as to leave no room for dispute.

22 The Rivers and Seas in the Garden:

Sources of water are abundant, refreshing and cleansing, and places
near water often have a climate that is both more liveable and
pleasing to people because of its temperateness. For this reason,
places that people choose for relaxation are often near the sea, on
lake-shores or on the banks of rivers. So, in the Qur'an, Allah,
glorious is He and exalted, says that those who have taqwa will, by
Allah's mercy, be "amid Gardens and Springs." (Surat al-Hijr: 45)
The Prophet made frequent mention of the rivers in the Garden:
The rivers of the Garden spring from mountains or hills of musk.
(Mukhtasar Tadhkirah al-Qurtubi, p. 307/501)
Sayhan, Jayhan, the Euphrates and the Nile are among the rivers of the
Garden. (Sahih Muslim)
Allah reveals in the Qur'an that there will be rivers of milk, honey
andwine in the Garden (Surah Muhammad: 15), but these are quite
different from the milk, honey and wine of this world, and are created
according to the special conditions of the Garden. In the Garden, each
of them is deliciousand refreshing. For example, the wine of theGarden
is not like earthlywine. It will not make the People of the
Gardendrunk or cloud their awareness. Allah describes "a cup from a
flowing spring" He has prepared in the Garden as, "white as driven
snow, delicious to those who drink, which has noheadache in it and
does not leave them stupefied." (Surat as-Saffat: 46-47)
This example of rivers of milk, honey and wine points to other
wonderful things in the Garden that may await Allah's faithful slaves.
Milk is a perishable food,but the fact that there are rivers of it in
the Garden points to the perfection of the blessings there. It is very
easy for Allah to create such manifestations when the People of the
Garden desire them.
But as for those who have iman and do right actions, We will admit
them into Gardens with rivers flowing under them, remaining in them
timelessly, for ever and ever. In them theywill have spouses of
perfect purity and We will admit them into cool, refreshing shade.
(Surat an-Nisa': 57)
The use of the word rivers emphasises the abundance of these blessings
in the Garden. In this world, people canonly have a limited number of
these blessings, in jars, glass bottles and in other types of
packaging, but the fact that there are never-ending and unadulterated
streams of them in the Garden is a wondrous blessing.
These rivers are described in detail in theQur'an:
An image of the Garden which is promised to those who have taqwa: in
it there are rivers of water which will never spoil and rivers of milk
whose taste will never change and rivers of wine, delightful to all
who drink it, and rivers of honey of undiluted purity; in it they will
have fruit of every kind and forgiveness from their Lord… (Surah
Muhammad: 15)
In this verse Allah gives examples including water, milk, honey and
wine. But it is possible for rivers of other imperishable blessings,
abundant and pure as water, to flow for the delight of the believers.
Allah tells us that drinks will be offered in goblets in the Garden,
and that the People of the Garden will not get headaches from them or
lose their self-composure. In another verse of the Qur'an, Allah says,
"a cup from a flowing spring passing round among them." (Surat
as-Saffat: 45)The inmates of the Garden, "… are given the choicest
sealed wine to drink, whose seal is musk – mixed with Tasnim,"
which has been prepared for believers (Surat al-Mutaffifin: 25-27).
Tasnim is a fountain in the Garden.
Allah, exalted is He, also says in the Qur'an that these beverages are fragrant.
An image of the Garden which is promised to those who have fear of
ALLAH: in it there are rivers of water which will never spoil and
rivers of milk whose taste will never change and rivers of wine,
delightfulto all who drink it, and rivers of honey of undituted
purity;..." (Surah Muhammad: 15)

21 The Trees of the Garden:

We enjoy being in placeswhere trees grow. If we live in the middle of
crowded cities, we generally would like to be in places where thereare
trees and green spaces. We take pleasurein the sight of an area with
trees and we even like looking at photographs or paintings of such
places. Trees have been created to be of great benefit forthe earth
and they are a blessing offered to us by our Lord. With their
wonderful appearances, type and colour variations, and the pleasing
shade they provide, trees have beencreated for human pleasure. The
Prophet mentioned the enormous dimensions ofthe trees of the Garden,
illustrating it by mentionof their shade:
In the Garden, there is a tree under whose shade a rider could travel
for a hundred years without covering [the distance] completely.
(Narrated by Sahl ibn Sa'd, Sahih Muslim)
In the Garden there isa tree under whose shade a rider can travel for
one-hundred years. And if you wish, you canrecite: "and wide-spreading
shade." (Qur'an 56:30) (Narrated by Abu Hurayra, Sahih al-Bukhari)
In the Qur'an Allah describes shade as a blessing:
But as for those who have iman and do right actions, We will admit
them into Gardens with rivers flowing under them, remaining in them
timelessly, for everand ever. In them they will have spouses of
perfect purity and We will admit them into cool, refreshing shade.
(Surat an-Nisa': 57)
What is the Garden promised to those who have taqwa like? It has
rivers flowing under it and its foodstuffs and cool shade never fail.
That is the final fate of those who have taqwa. But the final fate of
the kuffar is the Fire. (Surat ar-Ra'd: 35)
They and their wives reclining on couches in the shade. (Surah Ya Sin: 56)
The people with taqwa will be amid shade and fountains. (Surat al-Mursalat: 41)
Reclining in it on couches, they will experience there neitherburning
sun nor bitter cold. (Surat al-Insan: 13)
In several hadith, our Prophet describes the trees of the Garden:
The trunk of every tree in the Garden is of gold. (At-Tirmidhi)
In the Garden we will witness Allah's incomparable and endless
creation in which everything is possible. For example, the fruit of
the trees in the Garden will resemblerubies, diamonds, sapphires and
other precious stones but become edible when people pick them.
For those who have faith and do right actions there are Gardens of
Delight. (Surah Luqman: 8)

20 The Beauty and Variety of Clothing in the Garden: - (Jannah: The Garden from the Qur'an and Hadith) -

Everyone likes to wear fine clothing of quality fabrics, and the
various colours of the beautiful clothing of the Garden will appeal to
all the people there. No matter how fine clothing is in this world,
there will always be some imperfection. In time, all clothing becomes
old, itscolours fade and the wearer loses the pleasure he had when he
first wore it. How much clothing a person has in this world is not
important, because the pleasure he derives fromit is limited by his
lifespan, among other things. Like all other things, this too is left
behind at the time of death. However, clothing in the Garden is
flawless in its beauty and variety and lasts forever.
The clothing of the people of the Garden is created for their comfort.
The clothing they wear will not cause them any discomfort in the
perfect beauty of theGarden. In the Garden, clothing does not fade,
wrinkle, become soiled or grow old as it does in this world, and there
areno preparatory stages such as weaving the fabric and sewing the
garment. By Allah's blessing, everything in the Garden is already
perfectly prepared. Here are some more details about the clothing
believers will wear in the Garden:
… The garments of the Garden are not woven. The fruits of the Garden
split open and garments emerge from them… (Mukhtasar Tadhkirah
al-Qurtubi, p. 21) Whoever enters the Garden will live in happiness.
He will want for nothing, his clothingwill not grow old and hisyouth
will not end. (Imam Ghazzali, Ihya Ulum ad-Din, vol. 4)
…the leaves [of the date-palms in the Garden] are clothing to be worn
by the people of the Garden. One part are undergarments, onepart are
lined over-garment. (Mukhtasar Tadhkirah al-Qurtubi, p. 314)
… They [the inmates of the Garden] will proclaim the glory of Allah
morning and evening… each wife willhave seventy dresses. (Imam
Ghazzali, Ihya Ulum ad-Din, vol. 4)
But Allah will admit those who have iman and do right actions into
Gardens with rivers flowing under them where they will be adored with
gold bracelets and pearls, and where their clothing will be of silk.
(Surat al-Hajj, 23)
Allah also says in the Qur'an that clothing will be rich and made of silk:
They will wear green garments of fine silk andrich brocade… (Surat al-Insan: 21)
But Allah will admit those who have iman and do right actions
intoGardens with rivers flowing under them where they will be adorned
with gold bracelets and pearls, andwhere their clothing willbe of
silk. (Surat al-Hajj: 23)
The human spirit has been created so that it takes pleasure in form,
symmetry, beauty, purity, order, harmony of colour, in short, in
perfection. All colours and sights in nature correspond most to this
delight in the human spirit.
The places that people choose to relax and be comfortable in are often
closely associated with natural beauty: woods, forests, seacoasts and
river banks. With their clean air and open spaces and often near
water, these give peoplea sense of well-being and happiness.
Places far from natural beauty where there is no sunshine and fresh
air do not appeal to human beings.
They will have fruits there and whatever they request. 'Peace!' A word
from a Merciful Lord. (Surah Ya Sin: 57-58)
One of the reasons why we human beings look for natural beauty is
because Allah has created us to take pleasure in the beauties of the
Garden. Whether a person is aware of it ornot, he is waiting for
theblessings of the Garden. Allah describes the Garden to us in the
Qur'an with all the attributes of nature:
But those who have iman and do right actions will have Gardens with
rivers flowing under them. That is the Great Victory. (Surat al-
Buruj: 11)
Shaded by spreading branches. (Surat ar-Rahman: 48)

The Muslim Family & The Sexual Revolution

By Dr. Hassan Hathout, M. D.
Family is a Mutual Commitment
The Prophet Muhammad (Sall Allaho alaihe wasallam) said:"Women are the
other half of men."The unit of humanity is not a man or a woman. It is
a man and a woman in that unison that makes them a family (just like
the smallest partof water is not oxygen orhydrogen but both united).
Like Judaism, Christianity and many other religions, Islam decrees
that the pairing off of a man and a woman to make a family constitutes
a sacred bondthat the Holy Qur'aan calls "a stout pledge", that has to
be documented and authenticated by the"marriage contract" or wedlock.
It signifies the commitment of the spouses to one another and
establishes their mutual rights and responsibilities as well as those
vis-a-vis their children.
Children have the right tolegitimacy (birth under a marriage contract
and having and knowing their father and mother), loving care as they
are raised, being nurtured and catered for both physically and
spiritually, and the right of education and getting them equipped to
face life and bear its responsibilities as matureand useful citizens.
As the parents attain old age or get incapacitated some way or
another, it is the children's religious duty to look after them and
cater to their comfort without feeling impatient or distressed about
it. It is a right towards Allah.
Of course, it is the perpetual insurance for the future of the
childrenas they themselves grow up and become parents and attain old
age. This solidarity of the family and strength of the family ties is
of paramount importance in Islam. It spreads even beyond the nuclear
family along the widening circles of bloodties. The Quran calls it"the
relation of the womb".
It is both a duty and a rewardable charity to be kind to those blood
kindred through friendly care or financial support if needed. Even
after parents have died, it remains one's duty to pray for them, and
even to maintain the ties with their friends, show them courtesy, and
offer help if needed.
Purpose of Marriage in Islam
In Islam, marriage subserves two functions, and it is only marriage
that lawfully subserves them. The one is to fulfil the yearning of the
one half to its other half and their becoming one, bothphysically and
spiritually. Says the Holy Qur'aan:"Amongst His signs is thatHe
created for you, from amongst you, consorts, with whom to dwell in
tranquility; and He laid love and compassion between you."(30:21)
The other function is to procreate and have a progeny. Says Allah
Almighty:"God made for you, from amongst you, consorts, and out of
your consorts made for you children and grandchildren; and bestowed on
you from His bounty; would they then believe in the vain things and
deny the blessings of God?"(16:72)Marriage is the only legitimate
venue for sex and reproduction. Trespassing outside marriage is a
grave sin. To satisfy these legal criteria must be a very rare event,
and it seems it was meant to be so.
It is noteworthly that the same moral principles used to prevail also
in America and the West, but with the slippage of more and more people
into atheism or microtheism, change wasinevitable. Atheism is when God
is denied. Microtheism is when God is acknowledged but with reduced
Godliness. We worship Him but on our own terms. We visit the houses of
worship usually on weekends, butwe do not allow God out to tell us
what to do with our private or public lives. This erosion of faithset
the stage for the"sexual revolution", as all religious values became
subject to radical revision.
Origin of the Sexual Revolution and the Immorality of the West
The sexual revolution didnot start as recently as we think in the
sixties. Nor was it the outcome of a passive natural socialchange. It
was the result of intelligent planning, hard work and perseverance. It
all started with the extreme fascination with scsience and its
technological capabilities, in the wake of banishment of the church
from delving into public life.
The human mind becamethe Ultimate arbiter of all human affairs, and
all time-honoured values were subjected to its new rulings. In their
haste and superficiality, however, people missed the obvious fact that
the human mind itself, and by its own admission, is an imperfect
instrument, and that with its limitation it cannot pass such ultimate
judgments as those concerning the absolute moral standards.
To further replace God byman, a movement arose between the two world
wars called "Morality without Religion", accusing religion, and not
human error, of causing enmity and conflict between people. They
pretended the samemoralities could be attained without necessarily
ascribing them to religion and called them "unattached moralities".
But as religion moved out of focus, God was dethroned, and new codes
of morality were issued wherein the immoralities of yesterdaybecame
the normalities of today, and secular humanism could, at last, frankly
declare that human values must be made by human beings and without
relevance toany non-human or supernatural reference.
With the shift towards materialism, such values as honour, chastity
and purity became empty words and nonviable currency. A full range of
indoctrination worked tostretch the boundaries offreedom to include
licence, and in a society that emphasises individuality, every human
whim became a human right.
It was another setback when the tidal wave that hit society deluged
also many of the traditional custodians of religion and protectors of
its values. These were the Trojan horse, because instead of leaving
the religious camp to the libertarian camp, they started working on
religion itself by new re-interpretations and new exegesis of the
texts to render lawful and permissible what has been unlawful and
reprehensive along the whole history of those religions. Many of those
clergy themselves fell prey to the germs they were supposed to fend
off. Some even interpreted the institution of "celibacy" as refraining
from marriage but not from having sex.
The result, as expected, isthis chaotic sexual conduct of whole
societies. Without the values of chastity outside marriage and
fidelity within it, came the desecration of sex as a very special bond
between a man and a woman, mass and promiscuous sex, spur posses,
rapes, unwanted pregnancies ending in abortion or unwanted children
stripped of their right of legitimate double parentage, and children
begetting children.
Further, family trust is eroded when even in stable families some 15
percent of the children are not having their fathers, added to all
this are health hazards due tothe epidemic spread of sexually
transmitted diseases, whether new diseases or the recurrence of old
ones we thought have been conquered long ago. Their causative
organisms have acquired resistance to known antibiotic therapy, and
with rising promiscuity they are exacting a heavytoll on the
community, especially the youth.
No Confusion in Islam
We, Muslims, do not have any confusion or vagueness about what is
lawful in our religion andwhat is unlawful. The moralities and the
immoralities specified in the Holy Qur'aan will remain so forever, and
cannot be diluted or manipulated or rationalized according toanyone's
whim. There are no clergy or scholars who can claim to be endowed with
the right or ability of special interpretation. This does not mean
that all Muslimsare, therefore, virtuous people who do not sin.
Ofcourse, Muslims violate their own religion by committing sins and
abominations, but at least they know it is sin, and it will remain on
their conscience until they desist and repent to Allah.
The real challenge the Muslim citizens of the Western communities
arefacing is that their children are raised undersocial and moral
norms that conflict with the teachings of Islam. But the Muslims are
not alonein this, because there are also Jews, Christians and others
who uphold the same divine moralities and make every effort to endow
their children with them.
Our way with our children follows an early introduction to Allah,
andthat when we believe in Him it means we accept and abide by His
rules. If we follow His rules, we do not bother if the others do not,
for when one is on the side of Allahthen one is in the majority. This
breeds the confidence that resists peer pressure and the vagaries of
temptation."They all do it" ceases to be an excuse.
The vaccination approach aims at building up immunity long before the
child is exposed to disease: be it physical or moral. Just like a
soldier is prepared to battle before and not during the battle, future
hazards and catches are discussed with the child so that he/she would
decide in advance what position to take when the time comes whether
the offer is smoking, drink, drug or sex.
Fortunately, the preaching of premarital chastity entails more than an
order to obey (ofcourse the teaching is that when Allah orders, we
hear and we obey). Discussions with Muslim and non-Muslim youth
presented the case equally powerfully even along purely intellectual
lines. "Who believes in equality of the sexes?", and it is an
unanimous vote. "Who believes in justice?", and again it is aunanimous
agreement. The proposition is then introduced that any relationship
between two partners, the consequences of which are not equally shared
byboth, cannot constitute justice; and they all agree.
In a situation of liberal sex, the consequences are not equally
shared, because the female side is the loser all the way, whether she
is deserted, or gets pregnant and goes for abortion, or gives birth
and signs away her baby for adoption or ends with a fatherless baby to
support alone for the restof her life. When we observe the
consequences and ask the question, "Can this bejustice?" the general
shout is "No!".
Homesexuality and its Consequences
The homosexuality movement was a fairly late comer on the wagon of the
sexual revolution. Homosexuality, of course,is not a new invention as
it has always been there in practically all cultures and among all
people but, one would guess, in more limited proportions. It had its
lobby whose activities followed more or less subtle ways, but its
influence mushroomed only over the past decadeor so.
A "Gay Bowel Syndrome" was described in the medical literature, and
later it was AIDS that made the news and its relation to homosexual
behaviour being established. Very soon the AIDS problem was pushed out
of the medical arena and its rules and regulations for handling
infectious diseases.
It became a political issue, and the homosexual lobby further grew
into a political power capable of intimidating office bearers and
political figures and gaining the support of many in the media, the
arts and the clergy. Instead of AIDS being contained, it spilled over
to blood recipients, drug addicts, the foetus in utero, heterosexual
contacts with wives and others and accidental infections.
It became a global epidemic that is spreading at a serious pace. To
the AIDS patient we have empathy and compassion and hopefully the best
available medical and nursing care. To those not infected, we
recommend the preventive approach. This is not the condom, for there
is no such a thing as safe sex. It is chastity until marriage, and
fidelity within marriage.
The debate about homosexuality is ravaging. "Be what you are" they
say, "and do not be ashamed of it". Many unsuspecting youthstarted to
experiment, to discover what they really are. Consent is a requisite,
and the lobbiesin Scandinavia are trying to bring down the consent age
to four years. A 'Gay Pride Day' is annually observed in California
with media coverage, a 'Gay Pride Month' in some school districts has
been established to remove bigotry and prejudice, and two-man or
two-woman households are being presented as alternative forms of
family.
Recently, science began exploring a possible anatomical or genetic
basis for homosexual orientation. We Muslims are not impressed, and
tous the matter is that simple. We do not make our religion, but we
receive it and we obey it.We cannot impose anything on anyone, but to
us, the Holy Qur'aan and the teachings of Prophet Muhammad (Sall
Allaho alaihe wasallam) clearly and explicitly condemn homosexual
practices.
Whether you have the orientation or not, whether you harbour thegene
or not, your feelings and desires shall not dictate your behaviour.
You might be dying to do something (be it homosexual contact or
heterosexual with a partner who is notyour wife or taking an alcoholic
drink or an urge for a violent action or a desire to steal something
that is not yours), what you feel need not be what you do.
Says Allah Almighty in theHoly Qur'aan:"It is not fora believing man
or woman if a matter has been decided by Allah and His Messenger, to
have a choice of their own. If anyone disobeys Allah and His
Messenger, he is indeed on a clearly wrong path."(33:36). Every human
being has an undisputed gene without which they cannot be a human
being: it is called the"gene of self-control"!
SOURCE: WWW. ISLAMFORUM.ORG
&C 1996 - UPDATED 8/23/99
Courtesy of Islamic Center of Southern California

Sex in Islam Sex as Sadaqa

An excerpt from 'The Muslim Marriage Guide', By Ruqaiyyah Waris
Maqsood (Amana Publications).
"Women shall have rightssimilar to the rights uponthem; according to
what is equitable and just; and men have a degree of advantage over
them."(Quran, 2:216)
They do indeed! This passage of the Holy Quran was revealed in
connection with the rights of women following a divorce, but it also
has a general sense. One basic right of every person taking on a
contract never to have sex other than with their own legitimate
partner isthat each spouse should therefore provide sexual fulfillment
(imta') to the other, as part of the bargain.
Now, every man knows what sexual things pleasehim--but some men,
particularly those who have not been married before and are therefore
lacking experience, don'tseem to know much about how to give the same
pleasure to the woman; even worse, some men do know but they can't be
bothered tomake the effort. Yet this is vital if a marriage is to
succeed and not just be adisappointing burden forthe woman, and it is
a vital part of one's Islamic duty.
It is not acceptable for a Muslim man just to satisfyhimself while
ignoring his wife's needs. Experts agree that the basic psychological
need of a man is respect, while thatof a woman is love. Neither
respect nor love are things that can be forced--they have to be worked
for, and earned. The Prophet (s) stated that in one's sexual intimacy
with one's life partner there is sadaqa (worship through giving):
Allah's Messenger (pbuh) said:"In the sexual act of each of you there
is a sadaqa."The Companionsreplied: "O Messenger of Allah! When one of
us fulfils his sexual desire, will he be given a rewardfor that?" And
he said,"Do you not think that were he to act upon it unlawfully, he
would be sinning? Likewise, if he acts upon it lawfully he will be
rewarded."(Muslim)
This hadith only makes sense if the sexual act is raised above the
mere animal level.
What is the magic ingredient that turns sex into sadaqa, that makes it
a matter of reward or punishment from Allah? Itis by making one's sex
life more than simple physical gratification; it isby thought for
pleasing Allah by unselfish care forone's partner. A husband that
cannot understand this will never be fully respected by his wife.
Neither spouse should ever act in a manner that would be injurious or
harmful to their conjugal life. Nikah is the sacred tie between
husband andwife, that sincere and devoted love without which they
cannot attain happiness and peace of mind.
"Of His signs is this: that He created for you spouses that you might
find rest in them, and He ordained between you love and mercy."(Quran,
30:21)
Now, every Muslim knows that a man has a right on his wife. However,
because nikah is a contract never to seek sexual satisfaction outside
the marriage bond, Islam commands not only the women but the men in
this respect, and makes it clear that if a husband is not aware of the
urges and needs ofhis wife, he will be committing a sin by depriving
her of her rights.
According to all four orthodox jurists, it is incumbent upon the
husband to keep his wifehappy and pleased in thisrespect. Likewise, it
is essential for the wife to satisfy the desire of the husband.
Neither should reject the other, unless there is some lawful excuse.
Now, it is fairly easy for a woman to satisfy a man and make herself
available to him, even if she is not really in the mood. It is far
harder for a man to satisfy a womanif he is not in the mood, and this
is where an important aspect of male responsibility needs to bebrought
to every Muslim man's attention, and stressed strongly.
The jurists believed that awoman's private parts needed "protecting"
(tahsin). What they meant was that it was important for a Muslim
husband to satisfy his wife's sexual needs so that she would not be
tempted to commit zina out of despair or frustration.
A Muslim wife is not merely a lump of flesh without emotions or
feelings, just there to satisfy a man's natural urges. On the
contrary, her body contains a soul no less important in God's sight
than her husband's. Her heart is very tender and delicate, and crude
or rough manners would hurt her feelings and drive away love. The
husband would be both foolish and immoral to act in any way
unpalatable to her natural temperament, and a man selfishly seeking
his own satisfaction without considering that of his wife is a selfish
boor. In fact, according to a hadith:
"Three things are counted as inadequacies in a man. Firstly, meeting
someone he would like to get to know, and taking leave of him before
learning his nameand his family. Secondly, rebuffing the generosity
that another shows to him. And thirdly, going tohis wife and having
intercourse with her before talking to her andgaining her intimacy,
satisfying his need from her before she has satisfied her need from
him."(Daylami)
This is another of the things implied by the saying that one's wife
is"a tilth unto you."(Quran,2:223) The imagery is that of a farmer
taking care of his fields. According to Mawlana Abul-Ala Mawdudi:
"The farmer sows the seed in order to reap the harvest, but he does
not sow it out of season or cultivate it in a manner which will injure
or exhaust the soil. He is wise and considerate, and does not run
riot." (Afzalur Rahman, Quranic Sciences, London 1981, p.285)
Likewise, in the case of husband and wife, the husband should not just:
"Take hold of his wife and rub the seed and finish the business of
procreation. The damagein this case could sometimes be irreparable,
because a woman, unlike a farm, is very sensitive and has emotions,
feelings, and strong passions which need full satisfaction and
attention in a proper andappropriate manner." (Afzalur Rahman, Quranic
Sciences, London 1981, p.286)
If this is not taken into consideration, and the wife is not properly
prepared to start lovemaking, or is unsatisfied when it is finished,
there could be many psychological and physiological complications
leading to frigidity and other abnormalities. Indeed, many husbands
eventually become disappointed with their wives, believing them to be
frigid or unable to respond to their activities(unlike the sirens on
the film or TV screen), and they wonder what is wrong with them. A
possible explanation will follow in a moment.
Allah created male and female from a single soul in order that man
might live with her in serenity (Quran, 7:189), and not inunhappiness,
frustration and strife. If your marriage is frankly awful,then you
must ask yourself how such a desperate and tragic scenario could be
regarded by anyone as"half the Faith." Accordingto a hadith:
"Not one of you should fall upon his wife like an animal; but let
there first be a messenger between you.""And what is that messenger?"
they asked, and he replied:"Kisses and words."(Daylami)
These "kisses and words" do not just include foreplay once intimacy
has commenced. To set the right mood, little signals should begin well
in advance, so that the wife has a clue as to what is coming, and is
pleasantly expectant, andalso has adequate time tomake herself clean,
attractive and ready. As regards intimacy itself, allmen know that
they cannot achieve sexual fulfillment if they are not aroused. They
should alsorealise that it is actually harmful and painful for the
female organs to be used for sex without proper preparation. In simple
biological terms, the woman's private parts need a kind of natural
lubrication before the sexual act takes place. For this, Allahhas
created special glands, known to modern doctors as the Bartholin
glands, which provide the necessary"oils."
It is still possible to read old-fashioned advice to husbands that a
desirablewife should be"dry"--which is remarkable ignorance and makes
one really grieve for the poor wivesof such inconsiderate men. Just as
no one would dream of trying torun an engine without the correct
lubricating fluids, it is the same, through the creative will of
Allah, with the parts ofthe female body designed for sexual intimacy.
A husband should know how to stimulate the production of these "oils"
in his wife,or at the very least allow her to use some
artificial"oils." This lack of knowledge or consideration is where
somany marital problems frequently arise.
As Imam al-Ghazali says:"Sex should begin with gentle words and
kissing," and Imam al-Zabidi adds: "This should include not only the
cheeks and lips; and then he should caress thebreasts and nipples, and
every part of her body." (Zabidi, Ithaf al-Sada al Muttaqin, V 372)
Most men will not need telling this; but it should be remembered that
failure to observe this Islamic practice is to neglect or deny the way
Allah has created women.
Insulting a wife with bad marital manners
Firstly, a husband must overcome his shyness enough to actually look
at his wife, and pay attention to her. If he cannot bring himself to
follow this sunna, it is an insult to her, and extremely hurtful.
Personal intimacy is a minefield of opportunities to hurt each
other--glancing at the watch, a yawn at the wrong moment, appearing
bored, and so on. A husband's duty is toconvince his wife that he does
love her--and this can only be done by word (constantly repeated word,
I might add--such is the irritatingnature of women!), and by looking
and touching.
Many people believe that the expression in the eyes reveals much of
the human soul. Certainly thelover's gaze is a most endearing and
treasured thing. Many wives yearn for that gaze of love, even after
they have been married for years. Ifyou cannot bring yourself to look
at her while paying attention toher, she can only interpret this as a
sign that you do not really love her. And even though it may be
irritating to you, and seem quite superfluous, most women are deeply
moved when a man actually tells her that he loves her.
Sex is clean!
A modest upbringing is part of good character. The Prophet (s) himself
said:"Modesty brings nothing but good."(Bukhari and Muslim)
Butanother, also important, part of Islamic teaching says that all of
Allah's creation is beautiful and pure, particularly when itis part of
the body of human beings, who are designed as His deputies upon the
earth. In some religions, people traditionally believed that the
woman's private parts are in some way unclean, or dirty, or even evil.

Sex in Islam

At the time of the Prophet Muhammad (pbuh), the Sahabah were not too
shy to ask about all affairs, including sexual matters, so as to know
the teachings of Islam in these matters. As Aisha (ra), the wife of
the Prophet testified,"Blessed are the women of the Ansar. Shyness did
not stand in their way of seeking knowledge about their religion."
(Agreed upon).

Fathwa, - Impermissibility of performing prostration during menstruation

Question:
Please could you clarify if it is possible for a woman to do sajda
(randomly, outside of prayer) when she is menstruating? I know that
Sajda of Tilwat is not compulsory on a menstruating woman, but I ask
referring to times when perhaps a woman feels the need to be close to
Allah swt.
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Things that are a requirement for the prostration of recital (sajdah
al-tilawah) are also necessary for the prostration of thankfulness
(sajdah al-shukr). As such, it is necessary for one to be in a state
of ritual purity in order to offer this prostration.
It is stated in Maraqi al-Falah:
�The method of offering the prostration of thankfulness (sajdah
al-shukr) is that one will say the Takbir (Allahu akbar) whilst facing
the Qiblah. Then one will prostrate and praise Allah, thank him and
recite Tasbih. Thereafter,one will raise his head whilst saying the
Takbir (m: once again), similar to the prostration of recital with all
its (m: sajdah al-tilawah�s) conditions.� (See: Maraqial-Falah with
the Hashiyah of Tahtawi, p. 500, Dar al-Kutub al-Ilmiyya print)
Imam al-Haskafi (Allah have mercy on him) clearly mentions the
impermissibility of offering Sajdah al-Shukr in the state of
menstruation. He states:
�It (m: menstruation) prevents one from performing prayer
(salat)unrestrictedly (mutlaqan), even the prostration of thankfulness
(sajdah al-shukr).�
Allama Ibn Abidin (Allah have mercy on him) comments on the above by
stating in his super-commentary (hashiya):
�(al-Haskafi�s statement: �even the prostration of thankfulness�)
meaning, or prostration of recital, hence menstruation will prevent
the validity of both (m: i.e. Sajdah al-tilawah & sajdah al-shukr) and
will make both of them unlawful.� (Radd al-Muhtar ala al-Durr
al-Mukhtar, 1/290-230)
Therefore, it will not be permitted for a woman to offer a prostration
of thankfulness (sajdah al-shukr) in the state of menstruation, for
purity (from major and minor impurities) is a requirement in order to
offer this prostration.
And Allah knows best

Fathwa, - A Few Strands of Exposed Hair During Salah

Question:
Is it necessary for a woman to repeat her namaz if a strand of her
hair pokes out from under her covering, even if she did not notice it
until after she finished praying?
Answer:
Assalamu Alaykum
Both women and men are obliged to cover their nakedness (awra) during
the prayer. The nakedness of a woman isall of her body except her
face, hands and feet whilst the nakedness of aman is from his navel to
his knees.
However, if a small part of one�s nakedness shows such as a few
strands of hair, one�s prayer is not rendered invalid. Up to a quarter
of a body part may show without the prayer beingrendered invalid;
beyondthis, the prayer is invalid.

Fathwa, - Is it permitted for women to pray in circumstances which allow for passersby to see their rear

Question:
Is it permitted for women to pray in circumstances which allow for
passersby to see their rear ends while in ruku or sadjah? (e.g.
praying in public when out on errands or traveling)
Answer:
Assalamu Alaykum wa Rahmatullah,
It is not merely permittedfor women to pray in public when there is no
private place to pray: rather, it is obligatory forthem to pray. The
Divine Command to pray within the appointed times, unconditionally.
Allah tells us,
�Prayer at fixed times has been enjoined on the believers.� [Qur�an, 4.103]
As for feeling a sense of modesty or shame or fear when praying in
public, one should realize that Allah is more deserving of our
modesty, shame, and fear than people are. TheBeloved Messenger of
Allah (Allah bless him andgive him peace) told us,
�Allah is more deserving of one�s modesty than people are.� [Tirmidhi,
Abu Dawud, and others; mentioned by Bukhari ina chapter heading, and
textually with similar wording]
And Allah alone gives success.

The califa Uwar 1

Before his death )13 AH(, Abu Bakrnamed 'Umaras his successor. The
Muslims at large took Bay'ah )oath of allegiance( at the hand of 'Umar
in Al-Madeenah on Tuesday, 23 Jumaadaa Al-Aakhirah, 13 AH. After
accepting the oath of allegiance for his Caliphate, 'Umararoused in
the people the determination for taking part in Jihaad. He desired to
continue theconquests begun by Abu Bakr. 'Umarhad to face the two
superpowers -- the Byzantine andPersian Empires. Actually, he was
politically and militarily gifted -- afact that will be proven through
this article.
Important events during the Caliphate of 'Umar
Conquest ofDamascus)13 AH(
After a major defeat at the hands of the Muslim troops in the battleof
Yarmook )mentioned in detail in an article on the Caliphate of Abu
Bakr(, the Roman soldiers took to their heels and stopped only at
Fihl. Shocked anddisappointed, Heraclius issued fresh orders to the
Roman soldiers to assemble again.Damascuswas refortified and large
reinforcements fromPalestineand Hims were arranged. Nastas bin
Nasturas was appointed the commander-in-chief of the Roman forces.
Mahan, the governor ofDamascuswas already there.
The Muslim army under the command of Abu 'Ubaydah bin Al-Jarraahlaid a
siege aroundthe city. Although the city contained large barracks, the
Romans could not muster enough courage to face the Muslims in the
open. They had to take refuge in their strong fortifications and use
defensive means of war. At times, the besieged Romans hurled stones
through catapults and shot arrows at the Muslim soldiers, which were
countered effectively and without delay. The siege dragged on for
about six months.The reinforcements dispatched by Heraclius
toDamascuswere effectively intercepted by Muslim troops. At last, the
people ofDamascuslost hope of Heraclius' help and their zeal for
battle began to dissolve. On being informed of their distress and
despair, Abu 'Ubaydahissued orders to all the commanders to launch a
full-scale attack the nextmorning.
When the besieged Romans cameto know of the Muslim army's next step, a
deputation appearedbefore Khaalid bin Al-Waleedat Tuma gate and sought
peace, which the Muslim commander immediately granted and enteredthe
city without any fight.
About the same time that Khaalidbin Al-Waleed entered the city with
the peace agreement, other commanders and their men forced into the
city through ladders and by breaking the gates open. Khaalid and Abu
'Ubaydahcame across each other in the middle of the city.
When the two commanders met in the middle of the city, the question
arose whether the city was peacefully seized or conquered by force.
Some people argued that since Khaalid was simply a commander, he had
no right to write a peace document when the commander-in-chief was
there to make a final decision. However, Abu 'Ubaydah bin
Al-Jarraahrejected this point by saying that if peace or shelter was
provided even by an ordinary member of the army, it applied to
everyone. He declared peace to prevail in the entire city according to
the peace documentsigned by Khaalid, and every point therein was
handled with due care. The citizens ofDamascusenjoyed perfect peace.
Yazeed bin Abu Sufyaanwas appointed as the governor ofDamascus, who
not only broughtpeace to the city but let the Roman soldiers go at
will.
Conquest of Saida, Irqah andBeirut)inLebanontoday(
Soon after exercising full control overDamascus, Yazeed bin Abu
Sufyaan sent his brother, Mu'aawiyah bin Abu Sufyaanto Irqah at the
head of a squadron who conquered Irqah without facing any resistance.
Yazeed then turned to Saida, Habil andBeirut, and these territories
easily yielded to the Muslim attack. Thus,Damascusand the
entireterritoryofJordancame under control of the Muslims.
Campaigns inIraq
In the very first week after assuming the Caliphate, 'Umardispatched
Muthannaa bin Haarithah, Sa'eed bin 'Ubayd, Sulayt bin Qays and Abu
'Ubayd bin Mas'oodtoIraq. Even though Abu 'Ubayd bin Mas'ood, the
commander-in-chief of the Iraqi forces, left Al-Madeenah along with
Muthannaa bin Haarithah, he stopped to take with him men from the Arab
tribes along the way and made brief halts at different places, he
reached Iraq one month after Muthannaa. On reaching Hirah, Muthannaa
bin Haarithahsawwith anxiety that the Persians had roused all the
Iraqi chiefs against the Muslims, and Rustam,an eminent Persian leader
and the governor of Khurasaan, had taken his position in Madaa'in, the
Persian capital, after making massive military preparations. With the
arrival of Muthannaa, Rustam sent a large army to combat him. Rustam
sent another huge army to Kaskar headed by Narsi, a very brave and
experienced general of the royal family. The third strong army he
entrusted to Jaban and sent it towards theEuphrates, they pitched
their camp at Namariq. Muthannaa bin Haarithahon the other hand came
out from Hirah and camped at Khaffan.
Meanwhile Abu 'Ubayd bin Mas'oodarrived and took charge of the entire
Muslim army.He left Muthannaa at Khaffan, entrusting him with the
command of the Muslim cavalry and he launched a massive attackon Jaban
at Namariq and tore apart their ranks, causing the Persians to flee
the battlefield.
Abu 'Ubayd bin Mas'oodfought fierce battles against Persians and
inflicted them with heavy losses. But the Persians had begun to put
elephants ahead of their army with archers sitting on them. The horses
on the Muslim side had never seen elephants before and they began to
flee in terror at the sight of the huge animals. With this scenario of
the battle, Abu 'Ubaydasked his men to fight on foot. When the
elephants began to trample the Islamic ranks under their feet, Abu
'Ubayd called out to strike their swords at the elephants' trunks and
he was himself the first to do this. He cutoff the trunks of several
elephants and inflicted deep injuries on their feet, which resulted in
the riders being thrown off and killed.
Inspired by the matchless braveryof their commanders and commanding
officers, the Muslimsoldiers made heroic assaults on the elephants.
During these fateful moments, Abu 'Ubayd bin Mas'oodcame under the
attack of a combat elephant. He fell upon the elephant and struck its
trunk off with one stroke of his sword. Despite this, the aggressive
animal knocked him down and put its foot on him, crushing his chest.
This battle took a toll of 6000 Muslim combatants.
TheBattleof Buwayb
When 'Umarcame to know ofthe martyrdom of Abu 'Ubaydand the heavy
losses incurred by the Muslims, he became infuriated and with all his
energy and resources he commenced preparations for a fresh campaign
against the Persians. He dispatched heralds and messengers to all the
tribes and roused them to fight for Islam. Several tribes poured into
Al-Madeenah and were dispatched toIraqto lend their help to Muthannaa,
who had already launched a recruiting drive, which resulted in a large
army.
When the Persians were informed of these preparations, Rustam sent a
huge army under the command of Mehraan Hamadaani. The reason Mehraan
was nominated to the command,was that he was brought up inArabiaand
could, therefore, realize the power and strength ofthe Arabs and
appreciate the magnitude of the task before him. Informed of the
Persian movements, Muthannaa bin Haarithah marched with his armyand
encamped at Buwayb, along theEuphrates. Mehraan, marching from the
capital, advanced straight upon Buwayb and pitched his camp on the
other side of theEuphrates. Mehraan then sent word to Muthannaa to
either come to his side or let him come to his)Muthannaa's( own side.
In the light of the bitter experience of the past, Muthannaa invited
him to his side. Mehraan crossed the river with his entire army and
combat elephants. Then, he arranged his forces in such a manner that
he put his infantry in front, followed by elephants with archers
sitting on them, andboth right and left flanks occupied by cavalry
divisions.
The Islamic army was also ready to fight. The Persians initiated the
attack, which was answered by the Muslims. The battle grew intense and
both sides displayed bravery. However, the Muslims were crowned with
victory. WhenMuthannaa bin Haarithah noticed the Persians running
away, he rushed forward and broke the bridge, with the result that a
large number of the enemy soldiers were either killed or drowned.
Mehraan Hamadani was also killed on the battlefield. The Persian
fugitives were given chase up to Sabat. At that point, the entire
territory from Sawad toTigriscame under the Muslim forces. This battle
took place in Ramadan 13 AH.

The califa Uwar 11

After the defeat of Buwayb, the Persian chiefs and nobles buried their
differences and mobilized their forces to serve their countryeven in
the face of death. Rustamand Fayrouz )prime minister of thePersian
Empire( were the pillars of the State, but a violent friction raged
between them. Now both of them were persuaded to shake hands in the
interest of thePersian Empire. The coronation of Yezdgird also infused
new life into those who were disheartened because of the adverse state
of affairs in every field. The provinces and cities under the
possession of Muslim officers began to show signs of unrest and
rebellion. ThePersian camps were packed with soldiers and the Persian
forts andmilitary outposts were fortified and strengthened. Many other
regions under Muslim control broke into revolt and rose in support of
the Persians.
The Caliph decides to lead the Muslim army
'Umarcame to know of thesefresh developments in the monthof
Thul-Qi'dah in Al-Madeenah. He issued prompt orders for Muthannaa bin
Haarithahtogether with all the troops to fall back towards the
frontiers ofArabia. He summoned the tribes of Rabee'ah and Mudhar that
were scattered throughoutIraqstrengthened his forces and vacated the
threatened areas to gather close to the frontiers ofArabia. He also
issued orders to the governors to collect and sendwarriors to fight in
the way of Allaah. As the season for the pilgrimage had arrived,
'Umarset off to Makkah.
On returning from the Hajj, he found Arab tribes pouring into
Al-Madeenah from all sides. The suburbs of Al-Madeenah were now
teeming with groups of warriors. He entrusted the divisional command
of the vanguard to Talhah and that of the right wing to Az-Zubayrwhile
'Abdur-Rahmaan bin 'Awfwas appointed to the command of the left wing
of the army. When the army was drawn up, he put 'Ali in charge of the
Caliphate, left Al-Madeenah, and advanced towardsPersia. At Sirar, the
first halt was ordered.
The fact that the Caliph himself was leading the army filled them with
unbounded confidence and enthusiasm. However, 'Uthmaan bin
'Affaancalled on the Caliph and said that it was not expedient that he
should go personally into the battlefield. Following this advice,
'Umarset up a general council of war atSirar and invited the opinion
of everyone present. Everyone unanimously exclaimed that the
expedition could not terminate successfully unless he led it himself.
Thereupon, 'Abdur-Rahmaan bin 'Awfsaid: "I disapprove of such a
suggestion. The Caliph's presence on the battlefield is too risky. In
case a commander is killed in action, the Caliph can do what is
necessary to keep the situation under control; but if Allaah forbid,
the Caliph himself iseliminated, it would be extremelydifficult to
manage the affairs." 'Aliwas also called from Al-Madeenah to take part
in this crucial deliberation. He and the other Companions lent support
to 'Abdur-Rahmaan bin 'Awf's opinion.
The Caliph agreed not to lead the campaign. After a long discussion
about who would take command of the Muslim army at this juncture, Sa'd
bin Abu Waqqaaswas named. The entire council, including 'Umaragreed.
TheBattleof Qaadisiyah
Sa'dwas at Siraf whenhe received a fresh order from the Caliph
directing him to proceed towards Qaadisiyah. The order further
enjoined him to arrange himself and his troops in such a manner, so as
to have the plains ofPersiain front and the hills ofArabiain the rear.
In this way, he might advance as far as he chose in case of victory,
and take refuge by retreating to the hills in case of defeat.
News began to pour into the Persian capital that the Arabian army was
encamped in Qaadisiyah and they had ravaged the surrounding areas of
theEuphrates. The Persian leader, Rustom, marched up to Sabat where he
was joined by forces from almost every part of the country in such
great numbers that, in a short time, the Persian army numbered nearly
180,000 men. It was not only a well-equipped army, but also showed a
rage and enthusiasm against the Islamic forces.
Armed with war equipment and weapons on such a massive scale, Rustam
marched from Sabat and camped at Kutha. Now the distance between the
Persian and the Muslim armies was much closer. Small raiding squads
would come out from both sidesto pounce on the other's provisions and
other things of necessity.
Rustam ordered preparations for a decisive battle. He ordered a bridge
to be constructed over a canal that separated the armies, and it was
completed within a short period. Rustam then enquired from his
counterpart as to who should cross the bridge, and Sa'dinvited him to
cross. Thus, the large and strong Persian army moved across the bridge
and battle lines were drawn up. Rustam launched an all-out assault on
the Muslim troops, and by way of a war strategy, combat elephants were
set off to attack the Muslim ranks. The Bujaylah tribe obstructed them
at the cost of heavy casualties. Sa'dwho was watching the battle scene
very minutely, reinforced the Bujailah with Banu Asad who showed
utmost manliness in the assignedduty. However, when they too showed
signs of reverses, the warriors of Banu Kindah took the field and made
such a heavy charge that the Persians were forced to retreat. In view
of constant retreat and repulses, Rustam ordereda joint attack.
Sa'dcried the Takbeer)Allaahu Akbar – Allaah is the Greatest( at the
top of his voice and the entire Muslim army joining his Takbeer,
charged against the Persian troops. It looked as if two oceans or
mountains had collided with each other. When the rival forces were in
the thick of battle, the Persian elephants began to cause heavy
casualties on the Muslim side. Sa'dimmediately ordered the archers to
shoot arrows at the elephants and their riders. 'Aasim charged at the
elephants with his lance, followed by others who inflicted deep wounds
on the elephants' trunks with their spears and swords. As a result,
the elephants retreated leaving the Muslim swordsmen to display their
bravery. After a daylong battle, night intervened to stop it until the
next day.
After fierce fighting that lasted for three days, all the tribes rose
as one man to charge forcefully at the enemy. When the horsemen of
Al-Qa'qaa' reached near Rustom, he got down from his throne and began
to fight. However, on being wounded he took to his heels. But Hilaal
bin Ulafah chased him and hit him so powerfully with his spear that
his hip was broken and he fell down in a nearby canal. Hilaal
dismounted from his horse at once, pulled him out by his legsand put
him to death. Following this, Hilaal called out at the top of his
voice standing on Rustam's throne: "By Allaah, I have killed Rustam."
Having heard this announcement, the Muslim troops cried Allaahu Akbar
)Allaah is the Most Great( and the Persian soldiers were left shocked
and astonished. They fled the battlefield. Out of 30,000 Persian
cavaliers, only 30 saved their lives. About 6000 Muslims were honored
with martyrdom.
Conquest of the Persian capital
After their flight from Qaadisiyah, the Persians quartered themselves
atBabylon. A number of renowned generals prepared themselves for
battle again. The fugitives of the battle of Qaadisiyah were also
collected and encouraged to avenge their defeat. Sa'dstayed in
Qaadisiyah for about two months after the Muslim victory. On receiving
fresh orders from the Caliphate, he marched to Madaa'in leaving his
family in Qaadisiyah. With the news of the arrival of Sa'dthe Persian
generals left Babylon andmoved to Madaa'in, Ahwaz and Nihawand
destroying the bridges on the way and making the Tigris and its canals
impossible to cross. WhenSa'd arrived at the bank of theTigrishe found
neither bridge nor boats.The next day Sa'dmounted on his horse and
said after getting his troops ready: "Who among you is brave enough to
promise to save me from an enemy onslaught while I cross the river?"
'Aasim bin 'Amr came forward and offered his services.
He then charged right into the surging water ofthe Tigris. Others also
followed suit and rushed their horses into the river. The river was
deep and fast moving but the turbulent conditions could not affect the
resolute and undaunted spirits of the Muslim army. The waves slammed
furiously against the sides of the horses, but the horsemensteered
their course calmly and in perfect order. When the cavalry was halfway
across the river, the Persian archers began to shoot arrows atthe
Muslim troops but in vain. The Muslim fighters crossed the river by
forceand put the opposing force to death.
With the news of the crossing of the river by the Muslims, Yezdgird
took flight from Madaa'in. The Muslim troops began to enter the city
from different directions. Sa'dstepped in the White Palace )royal
palace( reciting the verses)which mean(:
"How much they left behind of gardens and springs. And crops and noble
sites. And comfort wherein they were amused. Thus! And we caused to
inherit it another people. "]Quran 44:25-28[
He offered eight Rakahs)units( of victory prayer. In the palace of
Kisra)Chosroes(, a pulpit was set up in place of the royal throne and
the Friday prayer was performed there. This was the first Friday
prayer that was performed in the Persian capital.
The fall of Madaa'in, the Persian capital, was followed by that of
Ahwaz, Nahawand and Hamadan but the latter rose in revolt after only a
few days. Being fed up with the continual revoltsof the Persian
regions, 'Umarlater ordered a general attack which resulted in
victory. Thus, the Muslims captured all the Persian land and the
empire of Magians became extinct.
To Be Concluded

The caliphate of 'Ali -IV

The story of arbitration:
The battle of Siffeen ended with arbitration. 'Aliaccepted arbitration
and returned to Koofah. Mu'aawiyareturned to Shaam )an area that
includedSyria,Lebanon,Palestine,Jordanand parts ofIraq. They agreed
that arbitration should be conducted during the month of Ramadan. 'Ali
sent Abu Moosaa Al- Asha'ari, while Mu'aawiya sent 'Amr Ibn
Al-'Aasall.
The famous false story of arbitration was that Amr Ibn Al-'Aas and Abu
Moosaa Al-Asha'ari agreed to dethrone 'Ali and Mu'aawiya. Abu Moosaa
Al-Asha'ari ascended the pulpit and said: "I will take 'Ali off the
caliphate in the same way I am taking my ring off. At this point, he
took his ring off. 'Amr Ibn Al-'Aas stood and said: "I will take 'Ali
off the caliphate in the same manner Abu Moosaa did, and as I am
taking my ring off now; meanwhile I am confirming Mu'aawiya as a
caliph in the same manner I am wearing this ring of mine! Therefore,
there was uproar. Abu Moosaa went out angry. He returned to Koofah.
'Amr Ibn Al-'Aas returned to Sham!
This story is fabricated. The true story, however, is that told by
people of truth based on right chain of narrators in Al-Bukhaari:
"When 'Amr Ibn Al-'Aasattended arbitration, he met Abu Moosaa
Al-Asha'ariand asked him: 'What do you think?' Abu Moosaa replied: 'I
see that )'Ali( was one of the people whom the Prophetwas contented
with before his demise.'
'Amr Ibn Al-'Aas said: 'How do you rate me and Mu'awiya?' Abu Moosaa
said: 'If 'Ali gets your help, then you are helpful. If, however, he
does not, then it would be the will of Allaah.' The discussion ended
at this point, 'Amr Ibn Al-'As went back to brief Mu'aawiya about it
and Abu Moosaa returned to 'Ali to do the same.
The first version is undoubtedly false for three reasons:
1. The weak chain of narrators including the name of Abu Mikhnaf, theliar.
2. Neither Abu Moosaa Al-Asha'ari nor others candethrone the
caliph of Muslims who, according to belief of Ahlus-Sunnah
wal-Jamaa'ah could not be dethroned that easily. So how could two men
agree on the dethronement of the Leader of the Faithful? This is just
rubbish. What happened in the arbitration event was that 'Aliwould
stay in Koofah, being the caliph of Muslims, while Mu'aawiyawould
remain in Sham as a prince.
3. The existence of the sound version which we mentioned above and
which contradicts the fabricated one.
The Nahrawaan battle )37 A.H.(:
No sooner had 'Alireturned to Koofah, than the Khawaarij
)dissidentsdeviant sect( revolted against him. They refusedarbitration
and said: 'No judgment but that of Allaah.' They started to make a
fuss around 'Alieven at the mosque, they used to cry: "No judgment but
that of Allaah." 'Aliused to comment on that by saying "a word of
truth being misused."
'Ali, however, decided to carry out his campaign against Shaam and
ignore the insane demand of the Khawaarij, but he was informed of the
martyrdom of Abdullaah Ibn Khabbaab. The victim passed through
Naharwaan during a journey. A group of the Khawaarij came to know that
he was a Companion. They came tohim and asked about AbuBakr and 'Umar.
Abdullaah Ibn Khabbaab said, "Both of them were very pious and true
servants of Allaah the Almighty." They then inquired of the first and
the last parts of the caliphate of 'Uthmaan. He replied, "He was
truth-loving from beginning to the end." They then wanted to know his
opinion about 'Alibefore and after the appointment of the arbitrators.
He stated, "Aliknows and understands the injunctions of Allaah and His
Messenger more than you all." Hearing this, the Khawaarij became
enraged and killed Khabbaab, may Allaah be pleased with hijm, his wife
and his fellow travelers.
On being informed of this, 'Aliasked Al-Haarith Ibn Murrah to make an
inquiry into the matter. The Khawaarij killed him also. Along with
this, it was reportedto 'Ali that they were killing all those who
disagreed with them. Thus, 'Ali's men grew anxious that the Khawaarij
would captureKoofah and Basrah and kill their wives and children in
case they advanced towards Shaam.
'Alihimself went to the camp of the Khawaarij and began to preach them
to use wisdom and adopt righteousness. Fearing the strength of the
impression 'Ali's speech would have on their people, the chieftains
asked them not to pay attention to what he saidand go to war.
In view of their attitude, 'Alicame back and set himself to the task
of organizing his troops and appointing commanding officers of the
attacking army. This task being over, 'Ali gave Abu Ayoob
Al-Ansaarithe flag of peace and asked him to ascend to a raised spot
and give a general call saying:"Those who come to us without a fight
will get peace, and those who go to Koofah or Madaa'in will also enjoy
peace." Having heard this announcement, Farwah Ibn Nawfal Al-Ashja'i
moved apart with five hundred horsemen, somepeople left for Koofah
while some others either went to Madaa'in or came to join Ali's
troops, with the result less than one-third of the men were left with
the Khawaarij. 'Alithen launched a massive attack and put the rest
todeath.
All the prominent chieftains of the Khawaarij like Abdullaah Ibn Wahb,
Zayd Ibn Husayn, Hurqus Ibn Zuhayr, 'Abdullaah Ibn Shajarah, and
Shurayh Ibn 'Awfa lost their lives. Only nine of them saved themselves
by fleeing from the scene of death.
'Ali's martyrdom )40 A.H.(:
Approximately, two yearsafter the battle of An-Nahrawaan, three
Kharijites, 'Abdur-Rahmaan Ibn Muljam Muraadi, Burak Ibn 'Abdullaah
At-Tameemi and 'Amr Ibn Bakr Tameemi gathered in Makkah and kept
expressing profound grief over the men slain in Naharwaan. At last
they entered into a pact to do away with the three men in power that
had been putting the entire world of Islam to such a great loss and
destruction. According to their plan, 'Abdur-Rahmaan Ibn Muljam
Muraadi, Burak Ibn 'Abdullaah At-Tameemi, and 'Amr Ibn Bakr At-Tameemi
Sa'di each agreed to kill 'Ali, Mu'aawiyah and 'Amr
IbnAl-'Aasrespectively. Ramadan 16 and the Morning Prayer were fixed
as the date and time of the assassinations.
'Amr Ibn Al 'Aas was inEgypt, Mu'aawiya in Shaam and 'Ali in
Koofah.Ibn Muljam killed 'Aliwhile on his way to Fajr)dawn( prayer
using a dagger which he poisoned for a week.
When 'Alidied, they brought his killer and killed him.
Al-Barak, who intended to kill Mu'aawiyaat dawn time, gave Mu'aawiya a
stroke. However, this did not kill him. He was cured but caused him
sterility.
'Amr had diarrhea that prevented him from going out to perform his
prayer. The killer instead murdered the leader of the prayer,
Khaarijah Ibn Abi Habeeb, who replaced him. The murder took place
during the prayers. Whenhe was asked about his enormous crime, he
said:"I relieved people from 'Amr Ibn Al-'Aas." He was told: "But you
did not kill 'Amr but killed Khaarijah." His reply was:"I intended to
kill 'Amr but Allaah willed Khaarijah!!" The murderer was executed as
his other two collaborators.
'Ali's grave is traceless:
'Aliwas honored with martyrdom at the age of sixty-three and passed
five years as a caliph. Al-Hasan, Al-Husayn and 'Abdullaah bin
Ja'farwashed his body and shrouded him in three pieces of cloth
without a shirt.
Al-Hasanled the funeral prayer. But there is a wide difference of
opinion with regard to his burial ground. Some people say that he was
buried in the Koofah Mosque while others say that he was buried in his
house, or somewhere tenmiles away from Koofah.
According to some narratives, Al-Hasanburied him at an unknown place
after taking his body out of hisgrave anticipating an act of
desecration from the Khawaarij. Still one more narrative says that his
bier was carried to Al-Madeenah to bury him near the grave of Prophet.
But the camel carrying the body fled away and remained traceless.
Contradicting this narrative, yet another one lends support to the
opinion that the camel with the body of 'Aliwas tracedat Tai and he
was buried there. It is a wonder that the grave of such a great
personality lies traceless to this day. However, the reason behind his
burial at an unknown place wasthe Khawaarij menace.

Dought & clear, - Breathing exercises to heal the chemical imbalance in the brain

I am suffering from extreme OCD and chemical imbalance. I regularly
consult with the doctor . Along with the medicine he strongly
recommended me some breathing exercises. For example inhale air from
one nostril and exhale from other and like that. It is something like
breathing exercises done by hindu saints. I wanted to know that, is it
permissible for me to do these exercises as an exercise and not relate
it with spirituality or any form of worship.
Praise be to Allah.
Firstly: interest in treating disease by means of relaxation and
breathing exercises only became common amongthe people after the
spread of neuro-linguistic programming and self-development courses.
We have previously highlighted the idolatrous foundations on which
"vital energy", "energy meridians" and "out-of-body experiences" and
so on are based.
What further strengthens the doubts and concerns about suchmatters is
what is mentioned in the question about how these practices are
usually done by some Hindu clerics or "holy men".
For more information please see the answers to questions no. 108996and 180412
Secondly:
If it turns out that there is some proven medical benefit in breathing
in this manner, and that it has a clear physical effect on the body,
which doctors know from their experience and research, then thereis
nothing wrong with the sick person breathing in the mannerdescribed
and using this as a remedy, especially ifthis is a way to treat his
disease.
But if the doctor is advising that without knowing of any physical
benefits based on experience, or he does not know how this kind of
breathing affects the body or how it benefits the person who does it,
then it is not permissible, because it comes under the heading of
imitating thedisbelievers without being certain of any beneficial
effect.
Shaykh Saalih Aal ash-Shaykh (may Allah preserve him) said:
The one who describes something as a means without any scientific or
shar'i evidence and becomes attached to it iscommitting minor shirk.
There are some means that lead to results and others that do not.
If the means leads to scientifically-proven results, in the sense that
it is something that people know, then we have to see whether Islam
allows it or not.
If Islam allows it, then it is permissible to use it,.
If Islam does not allow it,but it is still proven to beeffective, such
as treating disease with haraam things, in this case we say that it is
not permissible.
The third case is that in which there is no shar'i or scientific
evidence forit. In this case, pinning one's hopes on it is a form of
minor shirk. End quote.
Kutub Saalih Aal ash-Shaykh, 37/127.
And Allah knows best.

Dought & clear, - A vow to do somethingthat Allah has made obligatory and enjoinedupon people is not valid

I have short question to ask. A few years ago, I promised Allah that
if hewas to relieve me of an ailment that I had, that Iwould do
'jummah' Salah on Fridays for sure. Alhumdulillah the ailment soon
disappeared. The issue is that this promise was made when I was
younger, when I was a less practicing Muslim than I am now, and when I
made the promise to Allah, I remember saying that I would do 'jummah'
namaz. however what I meant is that I would doat least one of the
Salah's (ie either fajr,zuhar,asr,magrib or isha) on Fridays (as I did
not used to pray often). When making the promise, and I did not mean
to promise that I would go to cogregrational prayer (jummah)…I now
know what jummah prayer is, and instead have been praying at least one
salah on Fridays, and I now that women are not required to attend
jummah anyway. So with this promise I made to Allah, because I used
the word jummah does it mean that I have to attend jummah prayers in
congregation, even though I did not mean to promise this?...so by
using a word, does it mean you have to do exactly THAT, or what your
INTENTION was?
Praise be to Allah.
Firstly:
We have stated on several occasions that vows connected to conditions
are makrooh,because of the report narrated by al-Bukhaari (6608) and
Muslim (1639) from Ibn 'Umar (may Allah be pleased with him) who said:
The Prophet (blessings and peace of Allah be upon him) forbade making
vows and said: "They do not avert anything, all they do is get
somethingout of a stingy person."
If a person wants to obey Allah and draw close to Him, he should obey
Him without making vows.
See the answers to questions no. 95387and 132579
Secondly:
Oaths and vows depend on the intention of the one who makes them.
See the answer to question no. 147340
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about an
elderly woman who said that fifty-five years ago she became very sick,
then one day she recovered and she said out of joy, I shall offer
charity and make avow, and she said that she would fast for two
consecutive months. She says: At that time I did not know what a vow
meant and what the consequences would be for me. What should she do
about her vow to fastfor two consecutive months without knowing what a
vow means and what its consequences are?
He replied:
What appears to be to be the case is that this woman does not have
todo anything, because so long as she did not know what a vow was, she
is not obliged to do something that she did not understand the meaning
of. But I think that she must have had something in mind, otherwise
her words were just idle talk. So wesay that if she had something in
mind at that time, then what she had in mind is what she must do,
because what counts is the intention. But if she did not have anything
in mind and she did not know what it meant at all or what a vow meant,
then it seems to me that she does not have to do anything. But if she
doesfast that will be more on the safe side and more certain that she
will be absolved of responsibility. End quote.
Jalasaat Ramadaaniyyah, 21/17
Thirdly:
There should not be any vow to do something that Allah has enjoined
upon people. al-Mirdaawi (may Allah have mercy on him) said
inal-Insaaf(11/118) (see alsoBadaa'i' as-Sanaa'i', 5/90):
"It is not valid with regard to something impossible or
somethingobligatory. If he says, "I promise Allah that I will fast
yesterday or that I will fast Ramadan," it does not count. It is not
valid to make a vow concerning something impossible or
obligatory,according to the correct opinion. This is the view of our
companions. End quote.
Based on the above:
If you did not know that what is meant by the word jamaa'ah is praying
in the mosque with the congregation (jamaa'ah) of worshippers, and you
did not intend that in your vow, then you do not have to do anything.
If your aim was to force yourself to offer one of the prayers on
Friday, and you used not to prayat that time, then in fact what you
have to do is offer all the five daily prayers on Fridays and on all
other days, because Allah has enjoined that upon His slaves, and your
vow does not imply anything in addition to that.
You should also strive hard to offer a lot of supererogatory (naafil)
and voluntary prayers tomake up for the shortfalland your prior
negligence towards the obligatory prayers.
And Allah knows best.

Dought & clear, - Employee compensating his company for what is owed to it by waiving some of his dues

I was working for a foreign company via theInternet. I did marketing
for this company and brought regular customers to it, and I receive
commission so long as the customers continue to buy from this company.
The problem began when I brought two customers in a way that is not
Islamically acceptable, and I continued to receive commission for
several months. After that I repented to Allah, praisebe to Allah, and
I wanted to set things straight. So I started to bring new customers
but did not register them under my name, so that the matter between me
and the company would be settled.
Is this regarded as an Islamically acceptable solution? I brought new
customers to the company to compensate for the two customers for whom
I had receivedcommission. Can I continue to receive this payment in
return for working with the company, or do I have toleave it? Please
note that I have put a great deal of effort into correcting my
mistake. In fact I am confused about my situation and I cannot tell
the people in charge because I will be dismissed.
What more can I do in order to compensate for what has passed? Is this
regarded as sufficient?
Praise be to Allah.
The money that is acquired as a result of deceit, lying or forgery
isharaam wealth, and it is not permissible to consume it or benefit
from it; rather what you must do is return it to its owner and ask for
forgiveness from him, sothat you will have discharged your duty
forsure. (This applies) whether its owner is a Muslim or not, because
the sanctity of the wealth of a non-Muslim (dhimmi or mu'aahid, i.e.,
non-Muslims living under Muslim rule, or who have a treaty with the
Muslims) is the same as the sanctity of a Muslim's wealth. Our Prophet
Muhammad (blessings and peace of Allah be upon him) disavowed those
who transgressed against the wealth of non-Muslims and said: "As for
the wealth… [that was seized unlawfully from a non-Muslim), I want
nothing to do with it." Narrated by al-Bukhaari (no. 2731). Al-Haafiz
ibn Hajar (may Allah have mercy on him) said: From this (hadeeth) we
learn that it is not permissible to take the wealth of the kuffaar by
treachery when they have been granted security.
End quote fromFath al-Baari, 5/341
Sincere repentance requires you to speak frankly to your company,if
that is possible, or at least to stop that haraamincome that is coming
toyou, and do not continue to take it from the company unlawfully.The
first condition of sincere repentance is giving up the sin
immediately. So long as you still receiving that haraam wealth, we
fear that you may come under the ruling on one who persists in his
sin.
With regard to what yousaid about compensating the company by bringing
some new customers and not taking the commission to which you are
entitled in return, that is appropriate if you are unable to return
the money that you had taken unlawfully to the company or tell them
what really happened sothat they can decide as they see fit.
If you cannot do that, then we hope that what you have mentioned
willcompensate for what you did of trickery to take what you are not
entitled to, and that this will be an expiation for the haraam wealth
that you took from them, by means of which you will compensate the
company and restore people's dues, on condition that the money that
which you had taken unlawfully will be equaled by the money that you
are entitled to for the customers you brought but did not register
under your name. If what you took is more than that, then you haveto
strive to return the additional amount in an acceptable manner, or by
bringing more customers for it, until the two amounts are equal and
you know that you have restored people's rights or the equivalent.
The fuqaha' (may Allah have mercy on them) have outlined numerous ways
that make it easier for the one who wants to get rid of haraam wealth
to do so. For example, Ibn al-Qayyim (may Allah have mercy on him)
said: This is based on an important Islamic principle having to do
with the one who has taken something to which he is not entitled
according to sharee'ah, then decides to get rid of it: if the item in
question was taken without the consent of its owner and he did notgive
him something to compensate him, then he must return it to him. If he
is not able to returnit to him, then he should pay off a debt that the
person owes on his behalf. If that is not possible, then he must
return it to his heirs. If that is not possible, then he must give it
in charityon his behalf. If the rightful owner chooses to take the
reward for that charity on the Day of Resurrection, then he may do so,
but if he insists on taking from the good deeds of the one who took it
unlawfully, he will be able to do so in return for the wealth (that
was taken), and the reward for the charity will go to the one who gave
it, as was proven from the Sahaabah (may Allah be pleased with them).
If the money was paid with the consent of the giver in return for
something haraam, such as one who paid for alcohol or pork, or for
adultery or immoral deeds, in that case the money is not to be
returned to the one whopaid it, because he paid it willingly and took
something haraam in return for it. So it is not permissible for him to
have both the money and the thing he paid for, because that is helping
in sin and transgression, and making it easy for sinners to commit
sin.
What else could the adulterer or the one who commits immoral actions
want, if he knows that he will get what he wants and havehis money
back?! Sharee'ah is far above prescribing such a thing,and it makes no
sense. But the one who receives the money should not consume it;
rather it is evil and impure, as ruled by the Messenger of Allah
(blessings and peace of Allah be upon him). But it is evil and impure
because of the way in which it was acquired, not because of wrongdoing
to the one from whom it was taken.The way to get rid of it and
complete one's repentance is to give it in charity. If he is in need
of it, he may take as much as he needs andgive the rest in charity.
This is the ruling on all impure earnings that areimpure because of
the way in which they are acquired, whether that was in return for
something that is haraam, whether it was an item or a service. The
fact that it is deemed to be impure does not mean that it must be
returned to the one whogave it, because the Prophet (blessings and
peace of Allah be upon him) ruled that the earnings of a cupper
areimpure, but it is not obligatory to return them to the one who paid
them.
End quote fromZaad al-Ma'aad, 5/690-691
On our website, in a number of questions, wehave previously discussed
these matters. See, for example, questions no. 98723, 178442and 179432
However, what we advise you to do is follow the path of piety and
admit to the company what has reallyhappened, or, at the very least,
ask them to stop giving you this haraam commission
You should understand that honesty is the best policy. If we assume
thatwhat you fear of being dismissed happens, it may be that Allah
will replace it with something better than that for you. Allah, may He
be exalted, says (interpretation of the meaning):
"O Prophet! Say to the captives that are in your hands: 'If Allah
knows any good in your hearts, He will give you something better than
what has been taken from you, and He will forgive you, and Allah is
Oft-Forgiving, Most Merciful.'
But if they intend to betray you (O Muhammad SAW), they have already
betrayed Allah before. So He gave (you) power over them. And Allah is
All-Knower, All-Wise"
[al-Anfaal 7:70-71]
"And whosoever fears Allah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3].
And Allah knows best.

Moral stories, - Wonderful Stories of Islam: Four Wives Story(Anecdote Illustrating Real Life)

Once upon a time. There was a rich merchant whohad four (4) wives.
He loved the 4th wife the most and adorned her with rich robes and
treated her to delicacies. He took great care of her and gave her
nothing butthe best.
He also loved the 3rd wife very much. He's veryproud of her and always
wanted to show off her to his friends. However, the merchant is always
ingreat fear that she might run away with some other men.
He too, loved his 2nd wife. She is a very considerate person, always
patient and in fact is the merchant's confidante. Whenever the
merchant faced someproblems, he always turned to his 2nd wife and she
would always help him out and tide him through difficult times.
Now, the merchant's 1st wife is a very loyal partner and has made
great contributions in maintaining his wealth and business as well as
taking care of the household. However, the merchant did not love the
first wife and although she loved him deeply, he hardly took notice of
her.
One day, the merchant fell ill. Before long, he knew that he was going
to die soon. He thought of his luxurious life and told himself, "Now I
have 4 wives with me. But when I die, I'll be alone. How lonely I'll
be!" Thus, he asked the 4th wife, "I loved you most, endowed you with
the finest clothing and showered great care over you. Now that I'm
dying, will you follow meand keep me company?"
"No way!" replied the 4thwife and she walked away without another word.
The answer cut like a sharp knife right into themerchant's heart.
The sad merchant then asked the 3rd wife, "I have loved you so much
for all my life. Now that I'm dying, will you followme and keep me
company?"
"No!" replied the 3rd wife. "Life is so good over here! I'm going to
remarry when you die!" The merchant's heart sank and turned cold.
He then asked the 2nd wife, "I always turned to you for help and
you've always helped me out. Now I need your help again. When I die,
will you follow me and keep me company?" "I'm sorry,I can't help you
out this time!" replied the 2nd wife. "At the very most, I can only
send you to yourgrave." The answer came like a bolt of thunder andthe
merchant was devastated.
Then a voice called out:"I'll leave with you. I'll follow you no
matter where you go." The merchant looked up and there was his first
wife. She was so skinny, almostlike she suffered from malnutrition.
Greatly grieved, the merchant said, "I should have taken much better
care of you while I could have!"
Actually, we all have 4 wives in our lives. The 4th wife is our body.
No matter how much time and effort we lavish in making it look good,
it'll leave us when we die.
Our 3rd wife is our possessions, status and wealth. When we die, they
all go to others.
The 2nd wife is our family and friends. No matter how close they had
been there for us when we're alive, the furthest they can stay by us
is up to the grave.
The 1st wife is in fact our soul, often neglected in our pursuit of
material wealth and sensual pleasure.
Guess what? It is actually the only thing that follows us wherever we
go. Perhaps it's a good idea to cultivate and strengthen it now rather
than to wait until we're on our deathbed to lament.