Demands for Women's Rights

Women worldwide demand equal rights. There is not a system of law that
preserves, maintains and protects what are truly women's rights, as
much as Islamic law does, whether in the past or in modern times. This
willbe verified and substantiated in the following sections of the
book.
Sir Hamilton , the well-known English thinker and philosopher, stated
in his book on Islam and Arab Civilization :
"The rules, regulations and verdicts concerning women in Islam are
clear, frank and open. Islam capitalizes on the completecare that
should be given to the protection of a woman against anything that may
harm her personally, or cause ill-fame to her reputation or
character."
Gustave Le Bon , the well-known French thinker stated in his book "The
Arab Civilization" :
"Islamic virtuous deeds are not limited to honoring and respecting
women, but rather, we can add that Islam is the first religion to
honor and respect women. We can easily prove this by illustrating that
all religions and nations, prior to the advent of Islam, caused much
harm and insult to women."
[p.488]
He also points out:
"Matrimonial rights which have been stated and illustrated in
theGlorious Qur'an and by the interpreters of the meanings of the
Glorious Qur'an are far better than European matrimonial rights for
both husband and wife."
[p.497]
Over fourteen hundred years ago,Islam began to spread to the known
world from Makkah , and then Madinah , where the Prophetof Allah,
Muhammad bin Abdullah(Peace be upon Him) taught his message. Islam
spread its light through the teachings of the revealed scriptures of
the Glorious Book of Allah, the Qur'an, and the inspired traditions of
the Sunnah (Way) of Prophet (Peace be upon Him) which are the
undisputed basis of the Islamic law. The Islamic teachings and system
of law had a profound impact on the lives of the followers of Islam,
and consequently, this impact affected the societies in the landswhere
Muslims traveled and settled. Islam spread very rapidly in an
astounding manner in the known world and left a comprehensive system
of life thataddresses every human need.
Islam does not contradict, clash with or reject any of the lawful,
sound and meaningful requirements of the human being's existence,
which are essential to his continuity in life.In order to understand
changes that Islam brought for women, we must examine brieflythe
status of women prior to the advent of Islam in the Arab society and
other civilizations in the world.

Etiquette towards animals

Islamic guidelines:
A Muslim considers most animals to be deserving of a certain level of
respect as creatures. He showsmercy to them due to the mercy of Allaah
upon them. He also adheres to the following manners with respect to
them, which are part of the etiquettes that Islam encourages Muslims
tofulfill:
1. A Muslim feeds or gives water to an animal if he finds it hungry or
thirsty. This is based on the Messenger's statement: "There is a
reward (for serving) everything with a moist liver (that is, every
living creature)." ] Ahmad]
2. A Muslim should have compassion and mercy towards animals. The
Prophet said: "Whoever does not show mercy will not be shown mercy."
[Al-Bukhaari and Muslim]
He said in other narration: "Have mercy toward those on theEarth and
The One above the Heavens will have mercy on you." [At-Tabaraani]
The Prophet himself set the best example in this regard. When he saw a
group of people using a live animal for archery target practice, he
said: "May Allaah curse the one who uses any creature with a soul as a
target." [Muslim]
Once a bird was distressed because someone had taken its young from
her nest. Allaah's Messenger then said: "Who has distressed this one
because of its baby. Return its baby to her." [Abu Daawood]
3. The Muslim must be kind to the animal, even when he is about to
slaughter it. Allaah's Messenger has said: "Verily, Allaah has
prescribed excellence in all things. Thus, if you kill, kill in a kind
manner. If you slaughter, slaughter in a kind manner. Each of you
should sharpen his blade and spare suffering to the animal he is
slaughtering." [ Muslim]
4. A Muslim should never torture an animal by any means of torture,
such as beating it, making it carry more than it can handle,
mutilating it or burning itby a fire. The Prophet also prohibited the
tying down of animals until they die. Allaah's Messenger once said: "
A woman entered the Hell-fire because of a cat that she tied down. She
neither fed it nor let it free to eat the insects of the earth until
it died." [Al-Bukhaari]
Allaah's Messenger once passed by an anthill that had been burnt to
the ground and he said: "It is not becoming that anyone should punish
by fire except the Lord of the Fire." [ AbuDaawood]
However, it is permissible to kill the harmful animals, such as
voracious dogs, wolves, snakes, scorpions, rats etc. This is based on
the Prophet's statement: " Five noxious or harmful animals are to be
killed whether or not one is in the state of pilgrimage: the snake,
the speckled raven that has whiteness either on its back or stomach,
the rat, the voracious dog and the kite (a birdsimilar to a hawk)."
[Muslim]
It is also confirmed from Allaah's Messenger that he cursed the
scorpion and killed it. [Al-Bayhaqi]
Other related matters:
1. It is allowed to brand grazing animals in their ears for some
overriding need. The Prophet was seen branding, by his own hand, the
camels given in charity.As for other than camels, sheep, goats and
cows, it is not allowed to brand them. The Prophet saw a donkey
branded on his faceand said: "May Allaah curse the one who branded
that (donkey) on its face." [Muslim]
2. One must recognize the right of Allaah concerning his animals by
paying the Zakaah due on them if they are from the animalsconcerning
which one must pay Zakaah.
3. One must not become so preoccupied with animals or playing with
them that one disobeys Allaah, or does not remember Allaah properly.
Allaahhas said, (what means): "O you who believe! Let not your
properties or your children divert you from the remembrance of
Allaah." [Quran 63:9]
Allaah's Messenger stated concerning horses: "A horse may be kept for
one of three reasons. For one man, it may be a source of reward, for
another it may be a source of living and yet for another it may be a
sinful burden. As for the one for whom it is a source of reward, he is
the one who keeps his horse for the sake of Jihaad in Allaah's cause
(i.e. fighting); he ties it with a long rope in a pasture or in a
garden. So whatever its rope allows it to eat will be regarded as
good, rewardable deeds (for its owner). And if it breaks off its rope
and jumps over one or two hillocks, even its dung will be considered
among his good deeds. A horse is a shelter for theone who keeps it so
that he may earn his living honestly and takes it as a refuge to keep
him from following forbidden means. (The third is) a horse is a sinful
burdenfor him who keeps it out of pretense and show and with the
intention of harming Muslims." [ Al-Bukhaari]
These are, in general, the etiquettes that a Muslim should adhere to
with respect to animals, out of obedience to Allaah and His Messenger
and in adherence to what the Islamic law has ordered him… the
Sharee'ah of mercy… the Sharee'ah of general goodness for all
creatures, be they human or animal.

Start with yourself beforeothers

Who to start with?
In Da'wah (call to Islam), start with yourself before the members of
your family and other people and look at what is lacking in you in
order that you may start treating it.
So if there is a common deficiency between you and one of your
companions or family members, then join him with youin resolving this
problem becausethe Messenger of Allaah sallallaahu alaihi wa sallam
said: "Whoever from amongst you sees an evil he should change it with
his hand and if he is not able to, then with his tongue andif he is
not able to, then he should hate it in his heart, and that is the
weakest level of faith." [Muslim and Ahmed]
How is your relationship with Allaah?
How is your humbleness in prayer?
Read about that which will betteryour condition and that of your
prayer, increase your humblenessin it and soften your heart.
Are you one whose supplications are answered or do you notice most of
your supplications not being answered?
Look into your Aqeedah (Faith) and the level of your certainty and
reliance upon Allaah, and observe closely your food and drink - are
they from that which is Halaal (lawful) or Haraam (unlawful), or is
there some doubt about their source?
If the situation was one that requires enjoining good and forbidding
evil, what would you do? Prophet Muhammad, sallallaahu alaihi wa
sallam said: "By Him in Who's Hand is my soul,you will enjoin good and
prohibitevil or (else) Allaah will soon sendupon you a punishment from
Him, then you will call upon Him and He will not answer you." [Ahmed
and At-Tirmithi]
Maybe you would benefit from reading Hadeeths (Prophetic narrations)
pertaining to the punishment of the grave and thatof its bliss, about
the terror of the Resurrection, and the torment of the Hell Fire. You
could well continue reading for days, weeks or months, accompanying
that with good actions and self-struggle.
It is imperative that a person takes his soul to account and treats
his deficiencies. Match yourself against the Quran and the Sunnah
(Prophet's, sallallaahualaihi wa sallam, tradition) to know who you
are, and look what you have set aside for Allaah to know what Allaah,
the Almighty and Majestic, has prepared for you because of the saying
of the Messenger of Allaah,sallallaahu alaihi wa sallam: "Whoever
wants to know what Allaah has prepared for him then he should look to
what he has prepared for Allaah." [As-Silsilah As-Saheehah]
Are you prepared for the meetingwith Allaah?
Have you fulfilled the rights of thecreation, one to another? Or are
you in a constant state of postponing and deferring?
Have you converted your knowledge of repentance into crying and penitence?
Have you turned whatever you have read about loving Allaah into real
love for your Muslim brothers?
Do you often visit them, and overlook their faults? Do you aid the
needy from amongst them, feel delight for their happiness and grieve
for their sorrow?
Do you taste the sweetness and delight of Faith?
Are Allaah and his Messenger, sallallaahu alaihi wa sallam,
morebeloved to you than anybody else?
Do you give precedence to the love of Allaah over wealth, business,
whims and desires?
Test yourself when you hear the call to prayer, if you notice a desire
to delay answering it in order to pursue your interests in trade (for
example) then know that Satan has succeeded in gradually leading you
astray and that your love for Allaah is deficient. In this way it is
upon you to consolidate yourself, giving precedence to the orders of
Allaah over any other worldly matter.
How is your abhorrence of entering into disbelief? Do you abhor it as
you would abhor being thrown into the Hell Fire?
Do you live this abhorrence and this feeling in you, so that your
sincerity to Allaah is cultivated and that you may hasten to purify
your soul?
Contemplate the Hadeeth of Umm Salamah who said: '"Most of the
invocations of the Messenger of Allaah, sallallaahu alaihi wa sallam,
used to be: "O Changer of the Hearts make my heart firm upon your
religion." [Ahmed and At-Tirmithi]
Reflect upon how Ibraaheem (Abraham) feared associating partners with
Allaah, so he used to supplicate (what means): "And keep me and my
sons away from worshipping idols." [Quran 14:35]
This is what Abu Ad-Dardaa' used to fear hence his saying: 'Verily
what I fear from my Lord on the Day of Resurrection is thatHe calls me
in front of all creationand says to me "O 'Uwaymir (i.e., Abu
Ad-Dardaa' himself)," so I say, "Here I am My Lord at Your service,"
so He says, "What did you act upon from the knowledge that you
acquired?"
Don't forget the supplication of Yousuf (Joseph) (which means): "Cause
me to die as a Muslim and join me with the righteous." [Quran 12:101]
You should aid yourself through fear: living with the fear of eternal
abode in the Hell Fire. Don't rest and sit around while the sweetness
of Faith is missing or is weakened. How many people set out on
journeys for the purpose of treating their illnesses and how many of
them spend out of their wealth to treatthese illnesses? Do not the
souls and the hearts have more priorityin being treated, as their
matter is one of total eternity? Bring to mind the Hadeeth, "Every
slave will be resurrected upon that which he died." [Muslim], then
expect death at any moment.
It is better for you if you were to meet death whilst trying to
improve your own condition thanto die whilst striving to improve
others', being held accountable at the same time for leaving off
obligatory actions just like the lantern that burns itself out and
gives light to others, as in the Hadeeth: "The example of the scholar
who teaches the people good things but forgets himself is that of a
lantern, it gives light to the people but burns itself out."
[At-Tabaraani]♠♠♠♠♠ - <span
style="font-size:x-large;">"Published By; M NajimudeeN Bsc -
INDIA|®|"</span>
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Giving gifts in Islam

Gift-giving is one of the good manners that maintains and strengthens
relations between the giver and the recipient. It is one of the acts
that Prophet Muhammad recommended us-Muslims- to do. Al-Bukhaari
narrated that 'Aa'ishah said:"The Messenger of Allaah used to accept
gifts and reward people for giving them."
The phrase: "Reward people for giving them," means giving the giver
(at a later time) something of equal valueat least in return.
This Hadeeth (narration) indicates that accepting gifts and giving
something of equal value(or more) to the giver is the way of the
Prophet .
The Prophet enjoined responding in kind to favours, as he said in an
authentic narration: "Whoever does you a favour, respond in kind, and
if you cannot find the means of doing so, then keep praying for him
until you think that you have responded in kind." [Abu Daawood]
"Whoever does you a favour," means, whoever treats you kindly in word
or deed or by gifting you.
"Respond in kind," meansto treat him kindly just ashe has treated you kindly.
"If you cannot find the means of doing so" means if you do not havethe money.
"Until you think that you have responded in kind" means, repeatedly
supplicate for him until you think that you have rewarded him his due.
One of the Du'aa' forms that one can say is 'Jazaaka Allaahu
khayran'(may Allaah reward you with good). At-Tirmithi narrated that
Usaamah Ibn Zayd said: The Messenger of Allaah said: "Whoever has a
favour done for him and says 'Jazaak Allaahu khayran' has done his
utmost to thank him." [At-Tirmithi]
"Done his utmost to thank him," means that he has done his utmost
toexpress his gratitude, because he has acknowledged his shortcomings
and that heis unable to reward and thank him enough, so he refers the
matter to Allaah, to reward him in the best manner. It is saidthat:
"If you are unable to give him back in kind, then speak at length
thanking him and supplicating for him." [Tuhfat Al-Ahwathi]
The Permanent Committee (a supreme Islamic judicial authority in Saudi
Arabia , was asked a similar question) and replied as follows:
"There is nothing wrong with accepting it (an amount of money as a
gift), without you (the recipient) longing for that, and you can
respond in kind if you are able to with an appropriate gift, or you
can supplicate for him, because the Prophet said: "Whoever does you a
favour, respond in kind… (the above-mentioned Hadeeth)." [Fataawa
Al-Lajnah Al-Daa'imah]
Difference between charity and gift-giving
Charity is given to the poor and the needy to meet their needs, and is
done with the intention of seeking the Pleasure of Allaah. Its
intention is not limited to a specific person; rather it is given to
any poor or needy one.
On the other hand, a gift is not necessarily given toa poor person,
rather it may be given to rich or poor; the intention is to show
friendship and to honour the recipient.
Both of them – charity and gift-giving – are righteous deeds for which
a person will be rewarded (and please hisLord), but which is better?
Ibn Taymiyah stated that Sadaqah (charity) is that which is given for
the sake of Allaah as an act of worship, without intending to give it
to a specific person and without seeking anything in return, rather it
is given for charitable causes, such asto the needy. A gift is given
with the intention of honouring a specific person, either because the
recipient is your friend whom you love, orbecause you want something
in return.
Hence, the Prophet used to accept gifts and reward people for them, so
that no one could remind him of their favours, but he did not accept
the "refuse" of people that they gave to purify themselves of sins,
namely charity. He did not accept charity for thisand other reasons.
Once this is understood, then charity is better, butthere is a sense
in which a gift is better than charity, such as giving a gift to the
Messenger of Allaah during his lifetime out of love for him. Also,
gifts which a person gives to a relativein order to uphold the ties of
kinship or to a brother in Islam may be better than charity.
Based on this, giving to one of your relatives maybe better than
giving charity, because it is more befitting to uphold the ties of
kinship. The same may apply if you give a gift to a friend of yours,
because that will strengthen the bonds of love between you. The
Prophet said: "Exchange gifts, as that will lead to increasing your
love to one another." [Al-Bukhaari]
What the Hadeeth meansis that giving gifts may generate and increase
love.♠♠♠♠♠ - <span style="font-size:x-large;">"Published By; M
NajimudeeN Bsc - INDIA|®|"</span>
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