SARS & bird flu: two messages from God to mankind

During the first half of the year 2002, people would have understood
any reference to cars, bars, or Mars, but not SARS - a disease which
emerged at the end of 2003. They would have asked for the meaning
ofthis strange word, because Severe Acute Respiratory Syndrome,
orSARS, had not yet emerged.
Similarly, before the emergence of AIDS)Acquired Immune Deficiency
Syndrome(, had one spoken about this disease his audience would have
undoubtedly understood him to mean nothing other than relief,help,
assistance, etc. Therefore, at that time, if poverty-stricken
countries like Somalia, Ethiopia and others weretold that they would
receive it from the rich and 'civilised' countries, they would have
been joyful and grateful.
Hence, dictionaries have to be regularly updated to include new words
like SARS, and to add newmeanings to words like AIDS.
The birthplace of SARS was southern China, from where it began to
spread more than a year ago. With thousands of infections and hundreds
of death cases to date in at least twenty-six countries, this disease
has rocked Asian markets, ruined the tourist trade, almost driven
airlines to bankruptcy, and spread horror through some of the world's
largest countries. It began to vehemently sweep through the mammoth
country whose gigantic dragon, with his horrific fiery breath, proved
helpless and confounded in face of this disaster.
In Beijing, hospitals and schools were shut down and thousands of
people were put under quarantine. Martial law, as the rumours went,
wasabout to be imposed. Onecould hardly imagine the extent of concern
and the uncountable sums of money spent to curb this furious epidemic.
This year, 2004, came to strike people with another arduous
disease,from the same part of theworld from which SARS spread, namely
South east Asia; it is called 'Bird Flu'.
It is noteworthy that the media, even in Muslim countries, devotes
much time and space to such diseases and tackles themfrom many
perspectives; scientific, medical, economic, social, and even
political, but never religious or moral. This is also applicable to
the coverage of all other natural catastrophes like floods,
earthquakes, fires, hurricanes, volcanoes, epidemics, etc.
People might talk about the scientific reasons behind these events,
the economic losses they inflict, the material preventive procedures
ofescaping, or at least reducing, their effects, and their
repercussions on tourism and trade. Butthey usually forget about the
moral causes, and themorals and wisdom induced from such dilemmas.
Concepts like 'morality', 'spirituality' and 'wisdom' are to be found
nowhere better than the supreme infallible divine constitution: the
Holy Quran, which is the sole intact source of guidance. It is the
Quran and only the Quran which has the loudest word about mankind)and
other creations( and how it should live. It is this Muslim Scripture
thatgives the direly needed regulations for man: howto live, how to
behave, do's and don'ts, the reasons behind tribulation and distress,
and how to look at bliss and torment both in this life and the life to
come, among other things.
Through all kinds of diseases and other natural infections that befall
man, there are great lessons and principles for the wise to infer.
They could be inflicted as punishments from Allaah for those who shun
the right path by spreading mischief and crooked behaviour. A
clear-cut instance of this in ancient times was the flood which
devoured the people of Nooh )Noah(after they rejected his call to
worship Allaah, their Creator, and shun idolatry. The Quran records
this event, sayingwhat means:"Becauseof their sins they were drowned
andput into the Fire, and they found not for themselves besides
Allaah]any[ helpers."]Quran: 71:25[
In our time, to take contemporary examples, AIDS and syphilis are two
diseases that have spreadpanic throughout the entire globe. What is
the reason behind these two killer diseases? Is it the consumption of
too muchcoffee or fruit? Does it evolve when one sleeps less than is
required? No. They are the outcome of perversion and immorality, when
man immerses in pornography and descends to the rank of beasts.
Prophet Muhammadwarned us, more than fourteen centuries ago, of the
unprecedented diseases that break out as a consequence of
illicitsexual intercourse; He said:"….If ever immorality)adultery and
fornication( spreadsin a community and there is no sense of shame on
its occurrence of mentioning it, diseases which were not present in
the lives of their predecessors will spread among them…."]Ibn Maajah&
Others[
Do we need a clearer reference to AIDS and syphilis than this prophetic warning?
Despite all the unimaginable sums of money spent all over the world to
spare humanity,has illicit sex, as the core reason, been fought or
atleast condemned? Can a disease be prevented without eliminating its
causes? What about the widespread motto doctors commonly chant:
"Prevention is better than cure"? Has it proved senseless? If not,
then let us adhere to the prevention, which costs no money and effort
- virtue and morality, which Islam provides freeof charge.
Allaah says in the Holy Quran what means:"And We send down of the
Quran that which is healing and mercy for the believers, but it does
not increase the wrongdoers except in loss."]Quran: 17:82[
Inflictions may befall believing people as a test. Allaah may test His
servants with distress, sickness, poverty, or anything else in order
to strengthen their faith, expiate their sins, and increase their
ranks in the Hereafter. Almost all prophets, may Allaah exalt their
mention, and other righteous figures endured one or more of the above
means of being tested.
These inflictions can also serve to act as reminders or precautions of
Allaah'sOmnipotence. They serve as messages to man reminding him of
his reality, his ability, and hisdestiny. In this context, let us take
tornadoes or earthquakes as two examples.
Allaah has subjected nature and all its sources and potentials to the
disposal of mankind. Through his God-given mind, man dominated the
land, sea, and space; armed with all the material aids Allaah has
provided him through nature. To achieve almostanything, there is a
machine made by his own hand, ready for his service. But is this
genius a credit and privilege for man to be a god? Is he in a position
to control but not to be controlled, and to subjugate everything to
his disposal, but not tobe subjugated to a Higher Authority?
Let us imagine man, with all his strength and shrewdness in killing
his own brother with the most destructive weapons, in confronting
mountains, and in conquering space, yet he is helpless before an
invisible microbe that could strip him of his life,to say nothing of
tornadoes and earthquakes!
Superpowers dominate the whole globe, with all other countries as
their states and cities. They determine their policies, economy, and
education,among many other things. In other words, they behave as they
werea god on earth. But why does their strength surrender to a tornado
ora hurricane? With their highly advanced technology, they may predict
the coming of a sweeping tornado, for instance, but can they stop it
or divert its courseto Afghanistan or Iraq?
Thus, a tornado, or any other catastrophe, is but a message from the
Supreme Matchless Power, Allaah Almighty, saying to those who
bragabout their muscles: 'Know your limits and remember that there is
an Omnipotent Hand reigning supreme.'
Allaah says what means:"Say: 'He ]i.e. Allaah[ is the ]one[ able to
send upon you affliction from above you or from beneath your feet or
to confuse you ]so you become[ sects and make you taste the violence
of one another.' Look how We diversify the signs that they may
understand."]Quran 6:65[
Thus, for man to know his reality and live in peace of mind in a world
full of discipline and stability, he has to surrender to the will of
Allaah, his Creator and Sustainer, and abide by the Quran, the source
of cure and guidance.

A fishy tale: transition from water to land

Evolutionists assume that the sea invertebrates thatappear in the
Cambrian stratum somehow evolved into fish in tens of million years.
However, just as Cambrian invertebrates have no ancestors, there are
no transitional links indicating that an evolution occurred between
these invertebrates and fish. It should be noted that invertebrates
and fish have enormous structuraldifferences. Invertebrateshave hard
tissues outsidetheir bodies, whereas fish are vertebrates that have
hard tissues inside. Such an enormous "evolution" event ought to have
been supported by billions of transitional forms displaying the
intervening changes.
Evolutionists have been digging fossil strata for about 140 years
looking for these hypothetical forms, they have found millions of
invertebrate fossils and millions of fishfossils; yet nobody has ever
found even one thatis midway between them.
An evolutionist paleontologist, Gerald T. Todd admits this fact in an
article titled "Evolution of the Lung and the Origin of Bony Fishes" :
"All three subdivisions of the bony fishes first appear in the fossil
record at approximately the same time. They are already widely
divergent morphologically, and they are heavily armored.How did they
originate? What allowed them to diverge so widely? How did they all
come to have heavy armor? And why is there no trace of earlier,
intermediate forms?"
The evolutionary scenario goes one step further and argues that fish
evolved from invertebrates, then transformed into amphibians. But this
scenario also lacks evidence. There is not even a single fossil
verifying that a half-fish/half-amphibian creature has ever
existed.This fact is confirmed)albeit reluctantly( by a well-known
evolutionist authority, Robert L. Carroll, who is the authorof
Vertebrate Paleontology and Evolution as: "We have no intermediate
fossils between rhipidistian fish)his favourite 'ancestors' of
tetrapods( and early amphibians." Two evolutionist paleontologists,
Colbert and Morales, comment onthe three basic classes of amphibians –
frogs, salamanders, and caecilians:
"There is no evidence of any Paleozoic amphibian combining the
characteristics that would be expected in a single common ancestor.
The oldest known frogs, salamanders and caecilians are very similarto
their living descendants."
Until about fifty years ago, evolutionists thought that such a
creature indeed existed. This fish, called a Coelacanth, which was
estimated to be 410 million years of age, was put forward as a
transitional form with a primitive lung, a developed brain, a
digestive and a circulatory system ready to function on land and even
a primitive walking mechanism. These anatomical interpretations were
accepted as undisputed truth among scientific circles until the end of
the 1930s. The Coelacanthwas presented as a genuine transitional form
that proved the evolutionary transition from water to land.
However, on December 22, 1938, a very interesting discovery wasmade in
theIndian Ocean. A living member of the Coelacanth family, previously
presented as atransitional from that had become extinct 70 million
years ago, was caught! The discovery of a "living" prototype of
Coelacanth undoubtedly gave evolutionists a severe shock. The
evolutionist paleontologist J. L.B. Smith said that he could not have
been more surprised if he had come across a living dinosaur. In the
years to come, 200 Coelacanths were caught many times in different
parts of the world.
Living Coelacanths revealed how far the evolutionists could go in
making up their imaginary scenarios. Contrary to claims, Coelacanths
had neither a primitive lung nor a large brain. The organ that
evolutionist researchers proposed as a primitive lung turned out to be
nothing but a lipid pouch. Furthermore,the Coelacanth, which was
introduced as "a reptile candidate getting prepared to pass from sea
to land," was in reality a fish that lived in the depths of oceans and
never approached a distance of less than 180 meters from the surface.
Why Transition From Water to Land is Impossible
Evolutionists claim that one day, a species dwelling in water somehow
stepped onto land and was transformed into a land-dwelling species.
There are a number of obvious facts that render such a transition impossible:
1. Weight-bearing: Sea-dwelling creatures have no problem in bearing
their own weight in the sea.
However, most land-dwelling creatures consume 40 percent of their
energy just in carrying their bodies around. Creatures making the
transition from water to land would, at the same time, have had to
develop newmuscular and skeletal systems )!( to meet this energy need,
and this could not have come about by chance mutations.
2. Heat Retention: On land, the temperature can change quickly and
fluctuates over a wide range. Land-dwelling creatures possess a
physical mechanism that can withstand such great temperature changes.
However, in the sea, the temperature changes slowly and within a
narrower range. A living organism with a body system regulated
according to the constantsea temperature, would need to acquire a
protective system to ensure minimum harm from the temperature changes
on land. It is preposterous to claim that fish acquired such a system
by random mutations as soon as theystepped onto land.
3. Water: Since it is essential for metabolism, water needs to be used
economically due to its relative scarcity on land. For instance, the
skin has to be able to permit a certain amount of water loss, while
preventing excessive evaporation simultaneously. That is why
land-dwelling creatures experience thirst, something the sea-dwelling
creatures do not do. For this reason, the skin of sea-dwelling animals
is not suitable for a non-aquatic habitat.
4. Kidneys: Sea-dwelling organisms discharge waste materials,
especially ammonia, by means of their aquatic environment. On land,
water has to be used economically. This is why these living beings
have a complex excretory system comprising the kidneys and other
organs. Thanks to the kidneys, ammonia is stored by being converted
into urea and the minimum amount of water is used during its
excretion. In addition, new systems are needed to support the kidney's
functioning. In short, for the passage of organismsfrom water to land
to have occurred, living things without a kidney would have had to
develop a kidney system all at once.
5. Respiratory system: Fish "breathe" by taking in oxygen dissolved in
water that they pass through their gills. They cannot live for more
thana few minutes out of water. In order to surviveon land, they would
haveto acquire a perfect lung system all of a sudden.
It is most certainly impossible that all these dramatic physiological
changes could have happened in the same organism at the same time, and
all by chance.

The caliphate of Abu Bakr-I

Abu Bakrbecame the Caliph onJune 8, 632CE and he died onAugust 23,
634CE. The period of his Caliphate covers two years, two months and
fifteen days only. Judged by the usual standards, this period was too
short to make an impact on history. However, the Caliphate ofAbu
Bakrdid not merely make an impact on history; it changed the very
course of history. The suppression of apostasy, the unification of
Arabia, and the conquests of greater parts ofIraqandSyriawithin the
space of two years arethe extraordinary marvels that took place during
his Caliphate. The speed, magnitude, extent and permanence of these
campaigns excite our wonder and evoke our admiration. For these
achievements, Abu Bakrholds a unique position in the history of the
world in general and the history of Islam in particular.
Abu Bakrcame to power in the midst of a critical situation. The crises
that he was called upon to encounter, were multi-dimensional – being
psychological, religious, political and international. The Islamic
State apparently stood at the brink of a precipice, and any wrong step
on the part of Abu Bakrat that stage, could haveled to chaos. Abu Bakr
not only averted possible disintegration, but also made Islam a world
force, which could successfully contend against the giant empires
ofByzantiumandPersia.
The historic role of Abu Bakr comprises the following achievements:
· The war of apostasy
· The compilation of the glorious Quran
· The conquest ofIraq
· The conquest ofSyria
The War of Apostasy
There were four main causes for this war:
First, because of the dispute regarding the Caliphate between the
Makkan emigrants)Muhaajireen( and the Prophet's supporters in
Al-Madeenah)Ansaar(, various tribes favored separatism. "Why should
the Caliph be from Makkah or Al-Madeenah and not from among us?" they
asked.
Second, the Prophet,collected the Zakaat, which the various tribes
used to send to Al-Madeenah. As the Prophet,, had died, they claimed
that there was no reason for them to send it there. Besides, the
Prophet,, had often agreed to local alms distribution; so whyshould
they send their contributions away?
Third, as the wars indicated, some of the uncivilized Bedouins had not
genuinely converted to Islam; they had adopted it because they admired
a man whocould challenge the two greatest empires of their time. As
soon as he,, died, his effect on them faded away and they turned
awayfrom Islam.
Fourth, the influence of the Romans from the north and the Persians
and Abyssinians from the east and the south, encouraged the distant
tribes to adopt their own religions and beliefs.
Abu Bakrfaced the crises with strong determination that knew no
wavering. He summoned all his combat forces to Thil-Qassah )the name
of a place(, where he arranged them into eleven different armies,
eachheaded by an appointed commander. The number and commander of each
army were well chosen for the exact commission of each particular
army, and the enemy to be confronted.
The first army was commanded by Khaalid bin Al-Waleedto meet and
subdue Tulayhah bin Khuwaylid of Bani Assad; then to march to Maalik
bin Nuwayrah of Bani Tameem; both situated east of Al-Madeenah at
Al-Bitah, and Al-Bazakhah. Bani Assad and Bani Tameem were the nearest
of the renegade tribes to Al-Madeenah. The second army was commanded
by 'Ikrimah bin Abi Jahland was commissioned to fight Mussaylamah of
Bani Haneefah at Al-Yamaamah. The third army was commanded by
Sharahbeel bin Hasnahwith orders to assist the second army under
'Ikrimah in the battle against Bani Haneefah. When victorious,
Sharahbeel and his army should move north to assist'Amr bin
Al-'Aasagainst Bani Quda'aha. The fourth army was commanded by Al-
Muhaajir bin Ummayah Al-Makhzoomito fight Al-Aswad Al-Ansi and his
followers inYemen, and after that to march to Kindah and Hadhramawt in
the south to fightAl-Ash'aath bin Qays and his tribes of apostates.
The fifth army was commanded by Suwayd bin Maqrin Al-Awsitofight the
reversionary groups in Tuhaamah on the East coast of the Red Sea
neighboringYemen. The sixth army was commanded by Al-Ale's bin
Al-Haddaamto subdue the renegade tribes inBahrainon thePersian Gulf.
The seventh army was commanded by Huthayfah bin Muhsin Al-Ghatfaanito
fight Thi Al-Taj Laquit bin Maalik Al-Azdi, the impostor inOman. The
eighth army was commanded by Arfajah bin Harthahwho was to march to
Mahrah on the south coast of the Peninsula betweenOmanand Hadhramawt.
The remaining three armies werecommissioned to march north. The first
under the command of 'Amr bin Al-'Aaswas ordered to confront Bani
Qudaah. The second commanded by Ma'an bin Haajiz Al-Salmito fight Bani
Saalim and their followers from Bani Hawaazen. The third was commanded
by Khaalid bin Sa'eed bin Al-'Aasto safeguard the northern frontiers
withSyria. The apostasy campaigns began in August 632 CE and by
February 633 CE, the apostate tribes were totally suppressed; Arabia
stood unified,and all people inArabiajoined thefold of Islam. That was
a remarkable achievement, which changed the course of history. Abu
Bakrwas adamant, intent in purpose, wise in action, and uncompromising
regarding the terms of Allaah.
Compilation of the Glorious Quran
A large number of Muslims were killed in the war of apostasy, among
whom were many of those known for memorizing the Quran. 'Umar bin al
Khattaabwhose brother Zaydwas among the dead, thought deeply of what
might happen if more such people were killed in furtherconfrontations.
He reached the conclusion that if the Quran was to be preserved, it
ought to be compiled into one volume. At that time, it was scattered
among the companions of the Prophet,with each preservinga part of it.
Methods of preservation differed -- some hadit written on parchment;
others on palm branches stripped of leaves; a third group on shoulder
bones of animals; and a fourth onstone tablets; a large number had
also learnt it by heart. If many of those who had memorized it were
killed, then a part of the Holy Book might disappear. So 'Umarwent to
the Caliph, who was then sitting in the mosque of the Prophet,. He
discussed his idea with him, but Abu Bakrrejected it because it had
not been approved by the Prophet,. A lengthy debate followed, after
which Abu Bakrwas convinced that 'Umarwas right.
He called for Zayd bin Thaabita youth of perfect character, and
commissioned him to compile the Quran into one volume. At first Zayd
objected for the same reason, which had made Abu Bakrprotest. Then he
agreed,but felt that the commission wasan extremely difficult task. He
had to collect every verse and every chapter from those who owned
them, and then classify them in the order, which was prescribed by the
Prophet,.
After Zaydaccomplished the task and had organized the Quraninto one
book, he submitted the precious collection to Abu Bakrwho kept it in
his possession until the end of his life. During 'Umar's Caliphate it
was placed inthe custody of his daughter, Hafsahthe Prophet's wife.
Finally, in the days of 'Uthmaanwhen different readers began to recite
it differently, the Caliph had several copies of it made, and
distributed them to the various countries, which comprised the Islamic
world. Themodern edition of the Quran is the 'Uthmaan copy, which is
considered the standard to whichevery other copy should conform.
The compilation of the Quran during the Caliphate of Abu Bakris
regarded by many people as his most significant achievement -- even
more significant than the war of apostasy and the conquests of
'IraqandSyria. `Ali bin Abi Taalib, may Allaah have pleased with him,
used to say: "May Allaah have mercy upon Abu Bakr! He is worthy of
being superbly rewarded, because he was unique in compiling the
Quran."
To Be Concluded

The caliphate of Abu Bakr-II

When Abu Bakrbecame the Caliph in 632 CE, the Islamic State was
threatened with disunity andchaos. Within a year, Abu Bakrwas strong
enough to attack the Persian Empire in the north-east and theByzantine
Empirein the north-west. There were legitimate purposes for this
conquest:
1- Along the borders betweenArabiaand these two great empires were
numerous Arab tribes leading a nomadic life and forming a buffer-like
state between the Persians and Romans. Abu Bakrhoped that these tribes
might accept Islam and help their brethren in spreading it.
2- The Persian and Roman taxation laws were arbitrary and oppressive;
Abu Bakrbelievedthat they might be persuaded to help the Muslims, who
sought to release them from injustice.
3- Two gigantic empires surroundedArabia, and it was unsafe to remain
passive with these two powers on its borders.Abu Bakr hoped that by
attackingIraqandSyriahe might remove the danger from the borders of
the Islamic State.
Conquest of thePersian Empire
We have mentioned that the Caliph Abu Bakrsent Al-Ala'a bin
Al-Hadhramito subdue the renegade tribes in Bahrain onthe Persian
Gulf. The Bahraini leader, Muthannaa, helped Al-Hadhrami to subdue his
own native apostates. Muthannaadid not feel that his contribution was
enough, so he marched northwards along the coast of the Gulf until he
reached the borders of `Iraq. In order to invade thePersian Empirehe
needed Abu Bakr's consent. Therefore, he traveled to Al-Madeenah
where, after taking his counselors' advice,)particularly that of
Khaalid bin Al-Waleed( Abu Bakrofficially appointed Muthannaa
commander in theArabian Gulfarea.
No sooner had Muthannaa left Al-Madeenah than he was joined by Khaalid
bin Al-Waleedat the head of a 10,000 strong army.When the two joined
forces at the borders near the delta, Khaalid sent a letter to Hormuz,
the Persian governor and leader, offering him three options: to
embrace Islam, to pay tribute or to fight.
Hormuz was an intolerable man. He was disliked by the 'Iraqis who used
to say of him: "There isno infidel more wicked than Hormuz." Yet,
inPersiahe was regarded as a nobleman of the highest rank.
Getting no reply, Khaalid divided his army into three regiments of
6,000 men each. The first day Muthannaa marched to Hafeer; the second
day 'Adiyy bin Haatimfollowed; and the third day Khaalid found Hormuz
occupying the water springs.
Hormuz wanted to cut the fight short by murdering Khaalid
treacherously. As soon as the twoarmies engaged in battle, he
challenged Khaalid to fight a duel. Khaalid at once dismountedand
before long, his opponent was killed and Khaalid cut off his head and
held it by the forelock. The Persians dashed up at full gallop to
prevent their captain's death, but the Muslims were ready for them.
The Persians tookto their heels and a massacre followed. Among the
spoils sent to Al-Madeenah were Hormuz's beret and an elephant. The
huge animal was publicly admired by old and young, and then returnedto
'Iraqto be made use of in the forthcoming campaign. This battle was
called "The Battle of the Chains" and it was one of the most important
battles, because of its effect on the morale of the Muslim troops.
Muslim forces gave blow after blow to the Persian armies. Many places
such as Al-Heerah, Al-Anbaar, 'Ayn At-Tamr, and Dawmat Al-Jandal
surrendered to the Muslims.
Conquest of theRoman Empire
The marvellous victories of Khaalid bin Al-Waleedin `Iraqencouraged
Abu Bakrto send armies to conquerSyria. Abu Bakr sent Khaalid bin
Sa'eedat the head of an army to Tayma', just near the Syrian border,
but he did not intend to invade the country; it was only a defensive
measure. However, when he received letters from Khaalid bin Sa'eed,
who longed for military glory inSyriaas great as that of Khaalid bin
Al-Waleed in `Iraq, asking for permission toproceed, he agreed and
gave the signal which started a new campaign. In his first engagement
with the Romans, Khaalid bin Sa'eed managed to win the battle and
occupy the Roman camps. Tasting victory against "the people of yellow
complexion", as they were usually described by the Arabs, Khaalid
pushed forward till he reached the shores of theDead Sea, where he
defeated another Roman regiment near Qastal.
Now, the Romans realized that the Muslims were not merely indulging in
temporary raids as they used to do before, but that they intended to
conquer and stay. So, they sent a huge army led by Bahan, who was well
known for his clever military tactics. He withdrew intentionallybefore
Khaalid, who forgot Abu Bakr's piece of advice to be always wary in
his war with the Romans. Bahan's retreat stoppedwhen he was in the
vicinity of Tiberias. There he managed to trap the Muslims and kill
Khaalid's son, Sa'eed, who was lagging behind with a group of his men.
TheBattleof Yarmook:
The circumstances, which befell Ibn Sa'eed, did not make Abu Bakr
despair. He ordered the recruitment of new troops and immediately sent
aid to 'Ikrimahwho was waiting near the Roman border. The total aid
which `Ikrimah received amounted to 30,000 men. `Amr bin Al-'Aas had
to proceed toPalestine, Abu `Ubaydah bin Al-Jarraah toDamascus,
Sharhabeel bin Hasnah to Jordan and Yazeed bin Abu Sufyaan to Basrah.
When Heraclius, the Roman emperor, heard the news, he mustered about
240,000 troops. Theodore, his brother, led the huge army and proceeded
to Waqusah, some 40 miles to the south of Yarmook, a tributary of
theJordan. He camped beside the left bank of the river on a spacious
plateau which was surrounded on three sides by high mountains.
Later, both armies were locked together in a fierce fight. Although
the Muslim army was deficient in number, it was more than a match for
the Romans in courage and vitality. Their enthusiasm was so high that
even women plunged into the battlefield to prove their bravery as
fighters for Islam. Abu Sufyaanencouraged the Muslim soldiers with
martial cries. The brave Muslim warriors performed such deeds of valor
that have never been witnessed before. From morning to evening swords
and daggers, arrows and spears remained in action. Exhausted by the
daylong operations and frustrated with failure after failure, the
Romans lost heart and began to retreat till they had the mountains at
their backs, while the Muslims kept advancingand pushing them back
till they started to flee.
The morning sun rose with the message of Muslim victory and the Roman
soldiers were nowhere to be seen.Theodore, the Roman commander and
brother of Heraclius was killed along with a few other generals. An
estimated 3000 Muslims were honored with martyrdom.
When Heraclius heard of his brother's defeat at Yarmook he leftHoms,
the imperial headquarters, and moved northwards. There he mustered
anew army, which was met by the Muslims and defeated.
It was not long beforeDamascusopened two of its gates to the Muslims,
one forced by Khaalid bin Al-Waleed, and the other opened peacefully
by Abu `Ubaydah. With the capital in the hands of the Muslims, and
with the Romans driven out forever,Syriabecame an Islamic country.
The End
Abu Bakrdied in the year 13 AH )634 AD( after suffering from fever for
fifteen days during which he gave instructions that 'Umar bin
al-Khattaabshould lead the prayers. During his suffering he was
thinking of Islam and its future stability. After much meditation he
decided to confer the Caliphate on 'Umar bin al-Khattaab. He consulted
many of the well-known companions of the Prophet,. Most of them
approved of the choice, though they pointed out that 'Umar bin
al-Khattaabwas rather rough. He called 'Uthmaanand put in writing his
desire to choose 'Umar as his successor. While he was dictating, he
fainted but 'Uthmaan completed the will on his own. When Abu
Bakrrecovered he was pleased with 'Uthmaan's initiative and approved
the will. Then he let it be read to the congregation, who accepted it
and swore allegiance to 'Umarin the Prophet's Mosque. He watched what
was going on from inside his house, being helped by his wife, Asmaa'
bint 'Umays.
Then he called 'Umar and advised him on how to lead his people, ending
with these words: "If you follow my advice, nothing unknown will be
more acceptable to you than death; butif you reject it, nothing
unknown will be more frightening than death." Before he died, Abu
Bakrgave back everything he had taken from the public treasury during
his Caliphate. It is said that he did not bequeath any money at all.
He left only a servant, a camel and a garment. His orders were that
after his death the garment should be delivered to his successor. On
seeing it 'Umar wept and said:"Abu Bakr has made the task of his
successor very difficult."

Dought & clear, - Whoever breaks the fast when making up a missed Ramadaan fast only has to make up oneday

A woman was making up one of the days that she did not fast in
Ramadaan because of menstruation, then her period came on that daywhen
she was making up the fast. Does she have to make up one day or two?.
Praise be to Allaah.
She only has to make up the day that she did not fast in Ramadaan,
because the day she wasfasting when her period came was only to
replace the day that she did not fast in Ramadaan; it was not a new
obligatory fast.
Ibn Hazm said inal-Muhalla(6/271): Whoever deliberately breaks a fast
observed tomake up for a missed Ramadaan fast only has to make up one
day, because the obligation to make up the fast applies only to the
Ramadaan fast. It was narrated in a saheeh report that the
Prophet(peace and blessings of Allaah be upon him) made up that day he
missed of Ramadaan. So it is not permissible to add more to it without
any shar'i text to supportthat and without any scholarly consensus. It
was narrated from one of the salaf that he has to make up two days,
the day from Ramadaan and the day when he was making up that fast.
It says inal-Taaj wa'l-Ikleel: Whoever breaks a fast observed tomake
up for a missed day from Ramadaan onlyhas to make up one day. And
Allaah knows best.

Dought & clear, - His imam said three takbeers in the funeral prayer, and forgot the fourth; should he followhim?

Some people offered the funeral prayer, and the imam said three
takbeers, but did not say the fourth because he forgot. What is the
ruling on his prayer?
Praise be to Allah.
In the answer to question no. 159418we stated that the number of
takbeers in the funeral prayer is four, allof which are pillars or
essential parts of the prayer.
Based on that, if the imam says only three takbeers by mistake, he
should not be followed, and it is essential to alerthim to that. If he
then says the fourth takbeer, his prayer is valid, but if he does not
do that, then the people praying behind him have to complete the
fourth takbeer, then say the salaam.
Al-Bahooti (may Allah have mercy on him) said:If a worshipper omits
one of the four takbeers deliberately, his prayer becomes invalid,
because he has omitted an obligatory part deliberately; hence it
becomes invalid, as in the case of all other prayers. If he omitted it
by mistake, he should say it; this is similar to the case if he says
the salaam in an obligatory prayer before completing it by mistake– he
should (correct his mistake) if it is soon afterwards, and his prayer
is still valid.
End quote from Daqaa'iqOoli an-Nuha, 1/362
Al-Bukhaari narrated, in the chapter on saying takbeer in the funeral
prayer: Humayd said: Anas (may Allah be pleased with him) led us in
offering the (funeral) prayer, and he said takbeer three times, then
he said the salaam. It was pointed out to him, so he turned to facethe
qiblah, then he said the fourth takbeer, then he said the salaam.
Al-Haafiz (may Allah havemercy on him) said: 'Abd ar-Razzaaq narrated
from Ma'mar, from Qataadah, from Anas, that he said takbeer three
times in the funeral prayer, then he ended it by mistake. They said: O
Abu Hamzah, you only said takbeer three times. He said: Get back into
your rows. So they did so, andhe said the fourth takbeer.
End quote fromFath al-Baari, 3/202
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If
theimam says the takbeer three times (in the funeral prayer) then
saysthe salaam, what should the one who is praying behind him do? He
replied: He has to alert him to that.
Question: What if he is not alerted to it?
Shaykh: If he is not alerted to it, then the one who is praying behind
him should say the takbeer, and thus the communal obligation will have
been fulfilled.
End quote fromash-Sharh al-Kaafi.
And Allah knows best.

Dought & clear, - He is asking: why are most of the people on earth disbelievers, and why does Allah want them to enter Hell?

I am wondering: why are most of the people on earth non-Muslims? As
far as I know, Allah's love for His creation is seventy times greater
than the love of a mother for her child, so why are the majority
non-Muslims? Is it true that no one will ever enter Paradise except
Muslims, and Ahl as-Sunnah in particular?If this is true, then that
means that no one who will enter Paradise except a percentage that is
very small in comparison to the total number of people on earth. So
why does Allahwant the majority of His creation to enter Hell?
Praise be to Allah.
Firstly:
First of all we should point out that what the questioner mentioned
about Allah's love for His creation being "seventy times greater than
the love of a mother for her child" has no basis in theQur'an or
Sunnah. Allah, may He be exalted, does not love the transgressors, and
He does not love the evildoers, and He does not love the
disbelievers,so how can it be affirmed that Allah, may He be exalted,
loves all of His creation when the vast majority of them are these
types of people? Rather Allah, may He be exalted, loves those who do
good, and He loves the pious, and He loves those who repent, and He
loves those who purify themselves, and He lovesthose who are patient,
and He loves those who put their trust in Him, and He loves those who
are fair and just. These types of people are the ones for whom Allah,
may He be exalted, affirmed His love and they – naturally – cannotbe
any but those who affirm His Oneness and not those who associate
others with Him.
But despite all that, among the names of Allah, may He be glorified,
are the names ar-Rahmaan (the Most Gracious), ar-Raheem (the Most
Merciful); His mercy precedes His wrath, and His pardon precedes His
punishment, and He is more merciful to His slaves than a mother to her
child.
It was narrated that 'Umar ibn al-Khattaab (may Allah be pleased with
him) said:Some prisoners were brought to the Messenger of
Allah(blessings and peace of Allah be upon him), and there was a woman
among the prisoners who was searching for someone. When she found a
small boy among the prisoners, she clasped him to her and started to
breastfeed him. The Messenger of Allah (blessings and peace of Allah
be upon him) said to us: "Do you think that this woman would throw her
child into the fire?" We said: No, by Allah, she would never do that
if she is able not to. The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Allah is more merciful towards His slaves
than this woman is towards her child."
Narrated by al-Bukhaari,5999; Muslim, 2754.
There is a difference between mercy and love. Allah, may He be
glorified and exalted, has sent down a share ofHis mercy by virtue of
which people show compassion towards oneanother, He grants provision
to His slaves, gives them more time, is forbearing towards them and
bears patientlytheir disbelief and offensive words. All of that is in
this world; but in the hereafter, His mercy will be only for those who
believed in Him and submitted to Him.
Secondly:
With regard to the question, "Why are most people on earth
non-Muslims?" The answer to that is: because they are the ones who
have chosen disbelief over Islam. Herewe will set aside those who are
excused because the message didnot reach them, and let us ask: what is
the matter with those who read about Islam and whom the call reached,
and they saw thousands of their coreligionists race towards Islam, and
they saw the millions who follow this great religion, and they saw the
clear signs that pointto the truthfulness of theProphet (blessings and
peace of Allah be upon him) and the truthfulness of his call, and the
truthfulness andmiraculous nature of theQur'an, and they heard the
debates in which theenemies of Islam were defeated and their specious
arguments refuted – yet despite all of that, and much more besides,
they did not believe in Islam and theydid not accept it as their
religion; rather billions of them were content to worship a cross that
theymade or an idol that they carved, or a grave that they built up,
or a cow that they worshipped instead of Allah. There is no power and
no strength except with Allah.
The truth is obvious and clear; the signs that point to the greatness
ofIslam are too many to becounted; no wise personcan argue against the
evidence that what these disbelievers are doing is false; sound human
nature and reasoning reject those (false) acts of worship and the
taking of other gods as lords instead of Allah, the One. Allah, mayHe
be exalted, has highlighted the evidence and has established proof
against them. Yet despite that, most people insist on disbelieving and
you willnot find most people to be grateful monotheists; rather they
are disbelievers and polytheists.
Thirdly:
As for the answer to the question, So why does Allah want the majority
of His creation to enter Hell?, The answer is that Allah, may He be
exalted,does not approve of the disbelief of these peopleand He does
not like it, but they liked it for themselves. The AlmightyLord, may
He be glorified and exalted, has stated in His holy Book that He is
not pleased with the disbelief of the disbelievers, as He says
(interpretation of the meaning):
"If you disbelieve, then verily, Allaah is not in need of you; He
likes notdisbelief for His slaves. And if you are grateful (by being
believers), He is pleased therewith for you"
[az-Zumar 39:7].
This is a clear statement that Allah, may He be exalted, does not like
disbelief for His slaves; rather He likes Tawheed (affirmation of the
Oneness of Allah) and Islam for them. Rather they are the ones who
like disbelief as a religion for themselves, and they refused to join
the ranks of those who affirm the Oneness of Allah. Allah, may He be
exalted, does not force anyone to become a Muslim or to become a
disbeliever; rather He, may He be glorified and exalted, has explained
the paths of truth and falsehood, right and wrong, Islam and
disbelief, then He has given people the choice, along with His promise
to the Muslims of rewardand His warning to the disbelievers of Hell.
Allah, may He be exalted,says (interpretation of the meaning):
"29. And say: 'The truth isfrom your Lord.' Then whosoever wills, let
him believe; and whosoever wills, let him disbelieve. Verily, We have
prepared for the Zaalimoon (polytheists and wrongdoers), a Fire whose
walls will be surrounding them (disbelievers in the Oneness of Allah).
And if they ask for help (relief, water), they will be granted water
like boiling oil, that will scaldtheir faces. Terrible is the drink,
and an evil Murtafaq (dwelling, resting place)!
30. Verily, as for those who believed and did righteous deeds,
certainly We shall not make the reward of anyone who does his
(righteous) deeds in the most perfect manner to be lost.
31. These! For them will be 'Adn (Eden) Paradise (everlasting
Gardens); wherein rivers flow underneath them; therein they will be
adorned with bracelets of gold, and they will wear green garments of
fine and thick silk. They will recline therein on raised thrones. How
good is the reward, and what an excellent Murtafaq (dwelling, resting
place)!"
[al-Kahf 18:29-31]
"2. Verily, We have created man from Nutfah (drops) of mixed semen
(sexual discharge of man and woman), in order to try him, so We made
him hearer and seer.
3. Verily, We showed himthe way, whether he be grateful or ungrateful.
4. Verily, We have prepared for the disbelievers iron chains, iron
collars, and a blazing Fire.
5. Verily, the Abraar (the pious believers of IslamicMonotheism) shall
drink of a cup (of wine) mixed with (water from a spring in Paradise
called) Kaafoor.
6. A spring wherefrom the slaves of Allah will drink, causing it to
gush forth abundantly."
[al-Insaan 76:2-6].
Here we will quote an example of how Allah offered guidance to people
by sending Messengers with clear signs, yet they chose disbelief over
Islam. They were the people of Thamood. Allah, may He be exalted, says
(interpretation of the meaning):
"17. And as for Thamood,We showed and made clear to them the Path
ofTruth (Islamic Monotheism) through Our Messenger (i.e. showed them
the way ofsuccess), but they preferred blindness to guidance; so the
Saa'iqah (a destructive awful cry, torment, hit, thunderbolt) of
disgracing torment seized them because of what they used to earn.
18. And We saved those who believed and used to fear Allaah, keep
theirduty to Him and avoid evil."
[Fussilat 41:17-18].
This is an example, and similar to these people are all those who
disbelieved in their Lord and rejected their Messengers, and were
content with disbelief in this world and eternity in the Fire in the
Hereafter. These moderndisbelievers have a precedent; messengers
brought the truth from their Lord to them, and Allah, may He be
exalted,made the Messenger to each people one of theirown, so that
they would recognise his truthfulness and honesty, and He gave each
one of them a sign that is enough proof for people, yet despite that,
they said that their Messengers were sorcerers or madmen. The
disbelievers of Quraysh demanded a sign from the Prophet (blessings
and peace of Allah be upon him) so that they would believe. He showed
them the splitting of the moon, and they said that it was sorcery. So
the words of Allah concerning them are true (interpretation of the
meaning):
"and even if they see every one of the Ayaat (signs) they will not
believe therein"
[al-An'aam 6:25].
Those people did not stop at rejecting the Messengers of their
Lord;rather they conspired against them, to kill them or expel them
fromtheir lands. Allah, may Hebe exalted, says (interpretation of the
meaning):
"And those who disbelieved, said to theirMessengers: 'Surely, we shall
drive you out of our land, or you shall return to our religion.' So
their Lord revealed tothem: 'Truly, We shall destroy the Zaalimoon
(polytheists, disbelievers and wrongdoers)'"
[Ibraaheem 14:13].
And Allah, may He be exalted, tells us that the people of Ibraaheem
(peace be upon him) said:
"So nothing was the answer of [Ibraaheem's (Abraham's)] people except
that they said: 'Kill him or burn him.' Then Allah saved him from the
fire. Verily, in this are indeed signs for a people who believe"
[al-'Ankaboot 29:24].
And Allah, may He be exalted, says concerning our Prophet (blessings
and peace of Allah be upon him):
"And (remember) when the disbelievers plotted against you (O
Muhammadصلى الله عليهوسلم( to imprison you, or to kill you, or to get
you out )from your home, i.e. Makkah("
[al-Anfaal 8:30].
If this was the case with regard to those to whomthe Messenger, whom
they knew, brought the message from his Lord, and they saw the signs
with their own eyes, then what about those Indians, Chinese and
Europeans, if the Arabian Prophet Muhammad (blessings and peace of
Allah be upon them) came to them as a bringer of glad tidings and a
warner??
When some of the polytheists claimed that Allah, may He be
exalted,approved of their disbelief and that if that was not the case,
He would have diverted them from it, our Lord, may He be blessed and
exulted, showed them tobe liars and explained that they were only
following their whims and desires and their forefathers who had gone
astray. Allah, may He be exalted, said (interpretation of the meaning)
"And those who joined others in worship with Allah said: 'If Allah had
sowilled, neither we nor our fathers would have worshipped aught but
Him, nor would we have forbidden anything without (Command from) Him'"
[an-Nahl 16:35].
Then Allah, may He be exalted, refuted them bysaying:
"And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming): 'Worship Allah (Alone), and avoid (or keep
away from) Taghoot (all false deities,i.e. do not worship Taaghoot
alongside Allah).' Then of them were some whom Allah guided and of
them were some upon whom the straying was justified"
[an-Nahl 16:36].
Shaykh Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said:
In these verses, Allah explains that He did not approve of their
disbelief, and that He sent a Messenger to every nation, commanding
them on the Messenger's lips to worship Allah alone and to avoid
taaghoot (false gods), i.e., to keep away from the worship of any
deity besides Him. He also told them that Allah guided some of them to
worship Him alone, and that some of them went astray; in other words,
their disbelief and doomwere confirmed.
Allah, may He be exalted,says in Soorat al-An'aam (interpretation of
the meaning):
"Say: 'With Allah is the perfect proof and argument, (i.e. the Oneness
of Allaah, the sending of His Messengers and His Holy Books, to
mankind); had He so willed, He would indeed have guided you all'"
[al-An'aam 6:149].
The fact that He alone can help and guide people is the perfect proof
and argument against His creation. In other words: whoever We guide
and bless with Our help, that is grace and mercy from Us. And whoever
We do not do that for, that is justice and wisdom from Us, because he
was not owed that by Us and did not deserve it from Us. Rather if We
grant that, it is grace, and if we do not grant it, it is justice.
End quote fromAdwa' al-Bayaan, 7/95, 96.
Fourthly:
The questioner says: Is it true that no one will ever enter Paradise
except Muslims, and Ahl as-Sunnah in particular? That is subject to
further discussion:
Following the sending ofthe Prophet (blessings and peace of Allah be
upon him), then yes, no one will enter Paradise except a Muslim,
becauseIslam abrogated all the previous religions; Allah, may He be
exalted, commanded all His creation to enter this religion, and stated
that He will never accept any other religion from anyone, and that
whoever meets Him withany other religion will be among the losers.
Allah, may He be exalted,says (interpretation of the meaning):
"And whoever seeks a religion other than Islam, it will never be
accepted of him, and in the Hereafter he will be one of the losers"
[Aal 'Imraan 3:85].
Because of that, the Prophet (blessings and peace of Allah be upon
him) instructed Bilaal to call out to the people: "No one will enter
Paradise except a Muslim."
Narrated by al-Bukhaari,3062; Muslim, 178.
With regard to the previous nations, everyone who believed in his
Prophet and Messenger will enter Paradise; they were the Muslims of
their time. Allah, may He be exalted,says (interpretation of the
meaning):
"Verily, those who believe and those who are Jews and Christians, and
Sabians, whoever believes in Allah and the Last Day and does righteous
good deeds shall have their reward with their Lord, on them shall be
no fear, nor shallthey grieve"
[al-Baqarah 2:62].
With regard to the question of Paradise being for Ahl as-Sunnah in
particular, this is an incorrect view. None of the scholars have said
such a thing; rather all ofthe ummah of Muhammad (blessings and peace
of Allah be upon him) who responded to his call willenter Paradise; no
one will be deprived of it except those who turnedon their heels
(apostatized) and nullified their Islam by doing something that took
them out of Islam altogether, and those innovators who went against
sharee'ah and opposed Ahl as-Sunnah. They, like other sinners among
the monotheists, will be subject to the willof Allah, may He be
glorified and exalted: if He wills, He will punish them, and if He
wills, He will forgive them, then the final destination of any one of
them will be Paradise, if he died believing in Tawheed.
This also applies to thosewho committed some sins or fell into some
innovation, but were among Ahl as-Sunnah in general; they will also
besubject to the will of Allah, may He be glorified and exalted: if He
wills, He will punish them, and if He wills, He will forgive them.
However, adhering to the Sunnah, defending itand following it in word
and deed will increase the hope of entering Paradise and being saved
from the punishment of Allah.
Fifthly:
The one who understands from the hadeeth about divisions and from the
words of the Prophet (blessings and peace of Allah be upon him) about
the seventy-two different sects who go against Ahl as-Sunnah, "All of
them will be in the Fire", that they will abide forever in the fire of
Hell, is mistaken and has gone against the consensus of the Muslims.
The fact that these sects have gone astray and have been given a
warning ofHellfire does not mean that they will abide therein forever.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Whoever says that the seventy-two sects have all committed kufr
(disbelief) in a way that puts them beyond the pale of Islam has gone
against the Qur'an, Sunnah and the consensus of the Sahaabah (may
Allah be pleased with them all), and also the consensus of the four
imams and others. There is no one among them who regarded each one of
the seventy-two sects as disbelievers.
End quote fromMajmoo' al-Fataawa, 7/218
Describing those who differ as disbelievers is the way of the
followers of innovation and misguidance; it is not the way of Ahl
as-Sunnah wa'l-Jamaa'ah.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The Khaarijis were the first ones to regard the Muslims as
disbelievers, saying that they become disbelievers because of
committing sins. They also regarded as disbelievers those who
disagreed with their innovation and regarded it as permissible to kill
them and take their wealth. This is how the innovators are: they
introduce an innovation and regard as disbelievers those who differ
with them, concerning it. Ahl as-Sunnah wa'l-Jamaa'ah follow theQur'an
and Sunnah, and obey Allah and His Messenger; they follow the truth
and show compassion to all people.
End quote fromMajmoo' al-Fataawa, 3/279
And he said concerning the seventy-two sects: They regard one
anotheras disbelievers because of some of the ideas they believe in.
End quote fromMajmoo' al-Fataawa, 7/218
For reports of the hadeeth about division and some comments on it,
please see the answer to question no. 90112
For a description of Ahl as-Sunnah and the savedsect, please see the
answers to questions no. 10777and 206
Sixthly:
By the mercy of Allah, may He be exalted, to Hisslaves, He will not
punishwith Hell those whom the call of Islam did not reach. For those
who arealive at the present, or who lived before, whomnews of Islam
did not reach, they will be testedon the Day of Resurrection. And
Allah knows best.

8 Jannah: The Garden from the Qur'an and Hadith - The Abundant Wealth of the Garden

In non-religious societies, wealth has always been the symbol of power
and respect and it has been among the major goals that people strive
for throughout their lives. One of the reasons for this is that people
without faith believe that they will only be truly happy if they are
wealthy. They think that they can only secure their possessions and
achieve comfort, ease and the beautiful things they like in this way.
For this reason, they spend their whole lives amassing property and
possessions, saving money and making the right investments. They worry
that their possessions will be used up and so they do not make use of
them, they avoid spending money at all costs and do everything they
can to preserve their wealth.
But in the life of this world, a person's wealthwill not bring him the
pleasure he expects no matter how hard he works for it. It may give
him comfort in some ways, but in this flawed and imperfect world
wealth is also flawed and imperfect. The Arabic word dunya (world) is
derived from the word dani which means "low, inferior, simple,
worthless."
A reason why Allah created the world flawed, and as a transitory place
is to allow people to appreciate better the good things of the Garden.
For example, if aperson who has lived in poverty since childhood is
invited to a home withmagnificent furniture and priceless works of
art, decorated with precious stones, and is offered rare foods to eat,
he would be struck by the beauty of the place. Doubtless, this
person's delight would be much greater than that of someone who has
lived in such an environment since childhood. Our position in this
world is similar tothat of a person broughtup in poverty and want. But
even the world's wealthiest person is poor in comparison to the riches
of the Garden.And, in this world, a person can never attain this true
wealth. Even the richest person in the world will finally be wrapped
in a few metres of cloth or put into a coffin and buried in the
ground, leaving all his wealth behind. Allah tells us in the Qur'an
that the blessingsof the world are transitory:
"They will have Gardens of Eden with rivers flowing under them. They
will be adorned in them with bracelets made of gold..." (Surat
al-Kahf: 31)
The metaphor of the life of the world is that of water which We send
down from the sky, and which then mingles withthe plants of the earth
toprovide food for both people and animals. Then, when the earth is at
its loveliest and takes on its fairest guise and its people think they
have it under their control, Our command comes upon it by night or day
and We reduce it to dried-out stubble, as though it had not been
flourishing just the day before! In this way We make Our Signs clear
for people who reflect. (Surah Yunus: 24)
The wealth of the Garden, unlike the wealth of this world, is an
everlasting wealth that people will experience in their hearts and
with their bodies and senses, without worrying that it will ever come
to an end. This verse in the Qur'an tells us about the beautiful
wealth of the Garden: "Seeing them, you see delight and a great
kingdom." (Surat al-Insan: 20)
The wealth of the Garden is a harmony containing the artistry
ofAllah's endless bounty and dazzling splendour. All of this beauty is
presented in such a way as to fulfil the believers' passions and
desires, because it is only when wealth is turned into beauty in this
way that itcan give meaning to the human spirit.
In the following pages several hadith are included illustrating how
beautiful it is to dwell in the Garden and we will describe its wealth
at the same time.The beauty of these places, apart from their
aesthetic qualities, comes from the value of the materials used to
decorate them. In a hadith, our Prophet replied to someone who asked
about what materials the Garden is built from:
One brick of gold andone brick of silver, its mortar is of strongly
scented musk, its stones are pearls and emeralds,and its soil is of
saffron… (Narrated by Abu Hurayra, at-Tirmidhi)
The wealth promised to the people of the Gardenis limitless; it is in
abundance, and there is no worry that it will everbe used up.

7. Jannah: The Garden from the Qur'an and Hadith - Allah will reward them for what they say with Gardens withrivers flowing under them, remaining in them timelessly, for ever. That is the recompense of the good-doer. (Surat al-Ma'ida: 85)

When considering the blessings that Allah will grant in the Garden, it
must not be forgotten that the human mind is very limited. For this
reason, people really cannot imagine the abundance, variety and
incomparable beauty of the blessings promised. Any description of the
blessings of the Garden, if it is to be enlighteningfor people, must
be done by way of comparison with the beautiful things of this world.
But the blessings of the Garden will be absolute in their perfection.
In His infiniteintelligence, Allah has created the Garden as a
magnificent place free from all imperfection.
The following example illustrates the limitationsof human thought. If
a human being had been created with the senses of taste, smell,
hearing and touch but without the sense of sight, he would never have
been able to conceive of visual beauty no matter how much it was
described to him. He would never be able to understand when people
spoke to him of colour, daylight, proportion, symmetry orvisual
splendours. By thesame token, there may be other senses that we know
nothing about at present, but which Allah will create in the Gardento
give us a totally new outlook. Therefore, in this world where we
arelimited to five senses, wecannot imagine what kind of blessings
there may be that may be beyond our ability to conceive. With our
limitations of sight, thought and imagination, we are like people in a
windowless house who never come out. Such people are unaware of the
beautiful things outside the house – mountains, rivers, trees,
beautiful flowers, animals, clear skies, bright sun-lit days – and so
cannot be aware that they live deprived of many blessings. In
addition, the comparison we make is based on the good things of this
world. The blessings of this world are extremely lacking when compared
with the blessings of the Garden and a person of faith must avoid the
error of interpreting even the limited things he knows about the
Garden from a narrow viewpoint. Apart from the things our Lord has
revealed about the Garden, a person has no idea of what surprises have
been prepared for the people of the Garden. Here is one of the verses
of the Qur'an that tells us about this: "They will have there
everything they want and with Us there is still more." (Surah Qaf:
35)
It is said that our Prophet described the blessings of the Garden in
these words:
Isn't there anybody hastening to the Garden? Because in the Garden
there are unimaginable blessings. (Mukhtasar at-Tadhkirah,
al-Qurtubi, pp. 306-307/499)

Al-Imam Al-A'zam, Abu Hanifa (r.a.) (699-767)

Al-Imam Al-Azam Abu Hanifa (ra), one of the most prominent figures
of the Islamic world, was a foresighted and highly insightful
scholar. His sound personality and profound fear of Allah were
greatly instrumental in his being embraced by the Islamic world.
Abu Hanifa (ra) was a very intelligent sharia scholar who always
kept his mind on the remembrance of Allah , meticulously observed
Allah's bounds, avoided vain and unbeneficial talk, and concisely
responded to questions. He attached great importance to what was
entrusted to him. He was a person who kept his lower-self under
control in all circumstances. He was a person of great compassion.
The objections and unbecoming words he faced throughout his life
never daunted him from his services rendered for the cause of Allah.
He possessed a pure wisdom that Allah granted him. He never
experience any breakdown in his line of thought and never ran
behind in responding. If anyone acted stubbornly or raised
difficulties, he tried to teach him the morality of Islam in the
most calm and gracious manner.
Imam Hanifa devoted a great part of his life to knowledge. Among his
principles were trusting in what was reliable, avoiding the
unreliable, tending towards the one that did not stir up trouble
among people and ensuring that no complications arose .
The method employed by Al-Imam Abu Hanifa (ra) in assessing issues
was based on the following seven principles:
Book: The pillar of the Religion and the strong rope of Almighty Allah.
Sunnah: Explanation of Allah's Book that provided details regarding
the general provisions.
The Accounts: The accounts of the Companions who transmitted the
"risalat" and personally witnessed the revelations.
Comparison: A method resorted to by sharia scholars in the absence
of evidence about an issue in the Qur'an, the Sunnah of our Prophet
(saas) or a statement of a Companion.
Istihsan: The particular judgment of a Sharia scholar that makes it
necessary for him to abandon previous judgments he made for similar
issues relying on an evidence such as a nass (injunction), ijma, a
state of necessity, concealed qiyas or recommendations.
İjma: The consensus of sharia scholars on any issue in any age. All
scholars agreed that ijma is an "evidence".
Tradition: The practices of Muslims about any issue in which no
nass (injuction) exists in the Qur'an, Sunnah and the practices of
the Companions.
Al-Imam Al-A'zam, Abu Hanifa
AL-IMAM AL-AZAM ABU HANIFA, THE IMAM OF OUR SCHOOL, STATED THAT THE
DESCENT OF THE PROPHET JESUS (AS) AND THE APPEARANCE OF HAZRAT
MAHDI (AS) ARE THE "ISSUES THAT ARE IMPOSSIBLE TO DENY"
Fiqh al-Akbar and the Wasiyyat , the two risalets of Abu Hanifa, are
the most precious and earliest texts on Islamic creed. The Fiqh
al-Akbar of Abu Hanifa is the fundamental book of Ahl al-Sunnah. In
this work, Imam Azam Abu Hanifa relates that the descent of the
Prophet Jesus (as) and the appearance of Hazrat Mahdi (as) as the
"issues that are impossible to deny":
The appearance of the dajjal (anti-Christ) and the Gog, the sunrise
from the West, the descent of Prophet Jesus (as) from the sky and
other portents of the Day of Judgment informed by trustworthy
hadiths are right and they will happen. There are also other great
portents of the Day of Judgment, like the coming of Hazrat Mahdi
(as). All these happenings are correct , as brought and related by
trustworthy hadiths. and they will accordingly happen. (Translation
of Fiqh al-Akbar, Al-Imam Al-Azam Abu Hanifa, Prepared by Ali Riza
Kasheli, p.99)
The appearance of dajjal (anti-Christ) and the Gog, the sunrise from
the West, the descent of Prophet Jesus (as) from the sky and other
portents of the Day of Judgment are right, as the trustworthy
accounts relate us, and they will happen. (Abu Hanifa, Nu'man ibn
Sabid (150/767), Fiqh al-Akbar , Translated by: H. Basri Chantay,
Ankara, 1982)
When the Day of Judgment will come, Prophet Jesus (as) will descend
on Earth and thus all nations will come to become a single nation as
an Islamic nation. Before the advent of Prophet Jesus (as), Hazrat
Mahdi (as) will appear in the realms of Mecca and Medina and then
arrive to Jerusalem. Then dajjal will come and remain with him.
Prophet Jesus (as), on the other hand, will come down from the East
Minaret in Damascus to render the dajjal ineffective and there he
will make him ineffective by a blow. When Prophet Jesus (as)
descends, dajjal will dissolve and disappear as if salt dissolves in
water. Then Prophet Jesus (as) will meet Hazrat Mahdi (as).
Meanwhile they will pray together. Hazrat Mahdi (as) will point to
Prophet Jesus (as) to lead the prayer, but Prophet Jesus (as) will
offer his excuse telling that this prayer is fulfilled for him and
thus he deserves more to lead the prayer. Prophet Jesus (as) will
follow Hazrat Mahdi (as) to reveal that he complies with the sharia
of our Prophet (saas) and thus they will fulfill their prayers
together. (Imam al- Azam, Fiqh al-Akbar, Aliy al-Qari
Interpretation, Translated by: Yunus Vehbi Yavuz, Additional 3rd
edition, Cagri Publishing, p. 284)

Behold! verily to Allah belong all creatures, inthe heavens and on earth. What do they follow who worship asHis "partners" other than Allah? They follow nothing but conjecture, and they do nothing but lie. (Qur'an, 10:66)

Behold! verily to Allah belong all creatures, inthe heavens and on
earth. What do they follow who worship asHis "partners" other than
Allah? They follow nothing but conjecture, and they do nothing but
lie.
(Qur'an, 10:66)
-
ifferent concepts may come to mind when the theory of evolution is
mentioned. Some people, mainly materialists who think that it is a
scientifically proven fact, fiercely support it and, equally fiercely,
reject all ideas opposed to it.
A second group consists of people who are not well-informed about the
theory of evolution's claims. They are not particularly interested in
it, since they do not realize the harm that Darwinism has done to
humanity over the last century and a half. They see no problem with
how it is imposed on people and fiercely defended, despite its
scientific invalidity, for they have closed their eyes to what is
going on.
Even if they know that this theory has lost all scientific
credibility, they cannot take seriously those who still find it
important, because they themselves do not consider it important. They
consider it unnecessary to explain the theory's invalidity or to
publish books and hold conferences on the subject, for in their eyes
the theory is already "oldhat" or passé.
A third group consists of those who, under the influence of
materialist suggestion and propaganda, view this theory as scientific
fact and look for a "middle way" between it and belief in God. They
acceptDarwinism's account of the origin of life word for word, yet try
to build a bridge between the theory of evolution and religious belief
by maintaining that this account operates under God's control.
In reality, each of these views is mistaken, for thetheory of
evolution cannot reasonably be portrayed as scientific fact, passed
off as unimportant, or adapted to religion. As we shall see throughout
this site, the theory's ideological framework consists of
anti-religious thought put forward to strengthen atheism and to give
it a firm foundation. Moreover, it is fiercely defended by people who
have been persuaded by materialism, for it is constructed on
materialist philosophy and offers a materialist commentary on the
world. From the time it was first put forward by Charles Darwin and
right up to the present day, it has brought humanity nothing but
conflict, exploitation, war, and degeneration. Given this,it is
essential that we acquire a sound understanding of the subject and
launch a serious fight against it onthe ideological level.
This site replies from a very different perspective to the errors of
those believers who still support the theory ofevolution. It offers a
response to those Muslims who look for common ground between the
theory of evolution and the fact of creation, and who even try to find
evidence for the theory in the Qur'an. The purpose is not to criticize
Muslim evolutionists, but rather to explain that their attitude is
mistaken, to assist them on the level of ideas, and to be a means
whereby they can adopt a more correct perspective.
Two other facts will be discussed in this site: First, that Darwinism
is a theory that lacks any scientific foundation, and second, that its
real target is religion. Therefore, it will emphasize how wrong it is
for Muslims to take the theory lightly or to underestimate it, and to
see no need to wage an intellectual struggle against it.
Believers should avoid defending this theory and its ideological
meaning, for both contradict the truths of Islam. Some may support the
theory because they are unaware of the disasters that it has visited
upon humanity, that it is supported by people who hate religion, and
that it rejects the fact of creation. That being the case, those
Muslims who have only a little information on the subject should avoid
going down that road, for as Allah tells the faithful in the Qur'an:
Do not pursue what you have no knowledge of. Hearing, sight and
heartswill all be questioned. (Qur'an, 17: 36)
Exemplary Muslims should research the matter in all sincerity
andbehave according to the realization that:
... Those who have become Muslim are thosewho sought right guidance.
(Qur'an, 72: 14)
As the above verse commands, Muslims who believe in the theory of
evolution must consider this theory carefully, carry out wide-ranging
research, and make their decision according to their consciences. This
site has been prepared tohelp them do so and to shed some light upon
thepath that they are following.
The men and women of the believers are friends of one another. They
command what is right and forbid what is wrong, and establish prayer
and pay welfare and charity, and obey Allah and His Messenger. They
are the people on whom Allah will have mercy. Allah is Almighty, All -
Wise. (Qur'an, 9: 71)

Nimetullah Hodja

Nimetullah Halil İbrahim Yurt Hodja was born in the Taşova district
of the Turkish province of Amasya in 1932. His first teacher was
Mehmet Ali Efendi, the mufti of Tasova. His father took the hodja
to listen to the conversations of scholars and wise men from an early
age. The hodja greatly increased his knowledge of Islam during
these conversations. Nimetullah Hodja was also one of the first
pupils to attend the İsmail Ağa Qur'an course in Istanbul.
The hodja served as muezzin at the Sultanahmet Mosque in 1955. He
also served as deputy imam to the two great scholars Mehmet Efendi
of Gönen and Seyyid Arvasi. When these two illustrious figures
recommended that he become an imam, he served as imam, muezzin and
preacher in various cities, including Istanbul, Mecca and Medina, and
in various foreign countries such as Japan. While he was living in
Japan, Nimetullah Hodja was invited to many places. He knows Arabic,
Urdu, English, Japanese, Chinese and Farsi.
This fine passage of Nimetullah Hodja is a proof of his fine moral
virtues and humility:
"I have been honored to serve and know Süleyman Hilmi Tunahan,
Mehmed Zahid Kotku, Mahmut Sami Ramazanoğlu and many other friends
of Allah. I ask for Allah's mercy on all the friends of Allah and
our Scholars. I love them all and seek to benefit from them all. I
have striven to be a student throughout my life, I am a student and
I recommend that to you."
Despite his advancing age, Nimetullah Hodja still travels the world
preaching and calling people to Allah with the same passion and
sincerity. He has to date visited more than 55 countries for the
purpose of telling everyone that Islam bestows love, peace and
calmness. He has established sincere friendships with people in all
the countries he has been to, no matter what their language, color
or faith, and has introduced our religion, our country and our
values to them and been instrumental in the happiness of many
people.
During his conversations, Nimetullah Hodja reminds Muslims that
they are brothers and must love one another, and imparts the glad
tidings that Islam will prevail across the world in this century and
that Hazrat Mahdi (pbuh) will appear in this century.
NİMETULLAH HODJA SAYS, 'THIS CENTURY WILL BE THE CENTURY OF ISLAM'
In an interview with Feyz Magazine on 30 August, 2008, Nimetullah
Hodja stated that the century we are living in will see the coming
of Hazrat Mahdi (pbuh):
Feyz magazine asks; Why do you emphasize the matter of the End Times so much?
Nimetullah Efendi: THIS CENTURY WILL BE THE CENTURY OF ISLAM, THERE
IS NO DOUBT THAT THE MAHDI WILL COME. SOME PEOPLE UNDERESTIMATE THE
IMPORTANCE OF THIS. THAT IS VERY WRONG. I have heard that in person
from many elders. There are many hadiths on that subject....
THIS CENTURY WILL BELONG TO ISLAM, INSHA'ALLAH. OPPRESSION AND
INJUSTICE IN THE WORLD WILL FADE AWAY ... Great scholars in the Arab
world and Turkey are agreed that Hazrat Mahdi (pbuh) will come.
There is no doubt about it. Our job is to assist Hazrat Mahdi (pbuh)
by preaching. But not only by talking. It will happen if you set out
and strive to do what others cannot. You will wait a long time if
you do not observe Hazrat Mahdi (pbuh) … WE MUST BOTH SEEK HIM and
work hard and strive to acquire the moral values of our Prophet
(saas). (30 August 2008 issue of Feyz Magazine)

Issues in which Men and Women are treated as dissimilar

This chapter deals and as well as tempers with the issues, which raise
most of the questions and criticisms.
1.Hijab
Muslim men and womenhave to fulfill very different requirements
concerning Satr (parts ofthe body which have to be covered). The
following Verse deals with the observation of Satr for women inside
the home where only close male and female family members can mix
together freely:
"And tell the believing women to lower their gaze and protect their
private parts and not to show off their adornment except only that
which is apparent, and to draw their veils all over Juyubihinna
(i.e.,their bodies, faces, necksand bosoms) and not to reveal their
adornment except to their husbands, or their fathers, or their
husband's fathers, or their sons, or their husband's Sons, or their
brothers or their brother's sons, or their sister's sons, or their
(Muslim) women (i.e., their sisters in Islam), or the (female) slaves
whom their right hands possess, or old male servants who lack vigor,
or small children who have no sense of feminine sex. And let them not
stamp their feet so as to reveal what they hide ~of their adornment.
And all of you beg Allah to forgive you all, O believers, that you may
be successful." (V. 24:3 1)
Women can thus expose their objects of beautification such as make-up
and jewellery to other chaste women and the men listed in theabove
Verse only.
In front of other people, the Prophet's wives and all Muslim women
have been ordered to fulfill the requirements of Hijab by wearing a
Jilbab, which is a long outer garment that covers the entire body:
"O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.,
screen themselves completely except the eyes or one eye to see the
way). Thatwill be better that they should be known (as free
respectable women)so as not to be annoyed. And Allah is Ever
Oft-Forgiving, Most Merciful." (V. 33:59)
Islam does not permit the free mixing of men and women outside the
close family group, and Western-style mixing even with wearing the
Hijab is not permissible as is seen in places of education and work.
TheQur�aan tells the believing men in the time of the Prophet:
"And when you ask (his wives) for anything you want, ask them from
behind a screen, that is purer for your hearts and for their hearts."
(V. 33:53)
The wives of the Prophetwere models for all women and were regarded as
the Mothers of all believers. If they could only be addressed from
behind a curtain in order to avoid any temptation or impropriety, how
much more then is such a curtain necessary for ordinary women who can
be a much greater source of temptation? It is also clear from the time
of the Prophet that the Companions did not treat this Verse as
referring only to the Prophet' s wives but applied it to their women
as well, with the complete approval of the Prophet. The reason given
in the above Versefor such a curtain is"that is purer for your hearts
and for their hearts" and in another Verse we read:
"Tell the believing men to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexualacts).
That is purer for them. Verily, Allah is All-Aware of what they do."
(V. 24:30)
Islam wishes to establish a pure society in which there is no room
even for adultery of the eye. Free-mixing between the sexes is
forbidden, men and women are advised to marry at a young age so that
they can fulfill their desires lawfully, and all are told to "lower
their gazes" in public so that the eye may not be used as an
instrument of Satan. By observing Hijab, the woman's dignity and
decency is safeguarded. Her attire makes clear that she is not an
object for sale, advertising her beauty and availability for men's
lusting eyes and wolf whistles. We need little reminder of the immoral
society around us today in which the sexes mingle wearing indecent
clothes, and adultery is only frowned upon if committed after being
married. Before marriage individuals areencouraged to try different
partners, and the unfaithfulness, the misery, the jealousy and the
insecurities, which then take place, are a necessary result of such a
life style. The Muslims may well feel safe and secure within the
Islamicmoral and dress code, but they are often imitating too much of
the non-Muslims' behavior for complacency.
2. Polygyny
A man is allowed a maximum of four wives provided he treats them with
equality and justice. If he cannot support more than one wife or fears
that he willnot be just between them, he should remain monogynous. The
primary purpose behind polygyny is to provide for war widows and
orphans. The number of men in any society inevitably decreases after a
major war, and polygyny provides the only decent solution for the
widows and orphansleft alone. In such situations women may resort to a
monastic life, which is unnatural, or toan immoral and sinful life.
Islam also strictly forbids sexual relations outside marriage, and
polygyny is again the only decent and honest solution in cases where a
man wants more than one partner.
The widespread practicetoday of men having wives as well as mistresses
is demeaning for all the women involved, it is dishonesty and causes
untold misery. By marrying more than once, not only are all the woman
and the children involved legitimate, but the man also has to face up
to full responsibility for all the relationships he enters into.
3. Evidence of Women
The Qur�aan clearly states that the evidence of two women is
equivalent to that of oneman, giving the reason that if one forgets,
the other may remind her:
"And get two witnesses out of your own men. And if there are not two
men (available), then a man and two women, such as you agree for
witnesses, so that if one of them (two women) errs, the other can
remind her." (V.2:282)
Giving evidence in court can be a daunting experience, especially as
the judicial system will consist mainly of men, sothe women can give
each other moral support as well as reminders. It is a serious and
burdensome responsibility, which hasbeen lightened for women.
There are four situationsin which evidence is required:
a. Crimes related to penal ordinances and retaliation. If men and
women are both available, the men will be called to give witness and
the women will not be summoned.
b. In economic affairs related to wealth and property, which are
usually the domains of men, the evidence of two men is accepted. If
two men are not available, then one man and two women will be
accepted.
c. In affairs concerning women only such as pregnancy, birth, sexual
defects, the evidence of one woman alone is accepted.
d. In criminal cases where only women are the witnesses, the four
Imams (religious leaders) are unanimous in not accepting the evidence
of women. They reason that in casessuch as murder and rape, the women
will be emotional and may get confused. Such evidence becomes
suspicious, and a principle of Shar'iah (Islamic law) is that any
suspicion about the evidence makes the evidence null and void. In this
context the Zahiri school of thought is more credible.
It states that if women alone are the witness in a criminal case,
their evidence will be accepted according to the principle of two
women's evidence beingequivalent to that of oneman. So in cases of
adultery, the evidence offour men or eight women will be accepted.They
argue that to rejectwomen's evidence entirely in such cases will allow
much crime to go unpunished.
It is an established scientific fact that women cannot explain the
intimate details of events with the accuracywhich men are capable of.
This fact has been confirmed by much research, such as Dr. Harding's.
in his book 'The Way of All Women.' According to one Hadith,the
Prophet described women as being incomplete in reason and religious
practice because they are exempted from the five daily prayers and
fastingduring their monthly menstruation. Their incompleteness in
reason is taken into account in the field of legal evidence. Giving
evidence in court is a serious responsibility from which a woman is
relieved, just as she is relieved from attending the Mosque for the
five daily prayers and the Friday prayer.
4. Inheritance
A daughter receives half the share of inheritance compared with the
son in accordance with the following Qur'anic injunction:
"Allah commands you as regards your children's (inheritance): to the
male, a portion equal to that of two females;" (V. 4:11)
If the daughter has no brothers and only women are the heirs, then
this principle does not apply. The ruling of giving a woman half the
share of a man seems unjust at first glance, butin fact it is more
generous to women. It isbased on the Shari 'ah principle of "Benefits
in accordance with the scale of responsibility."
To illustrate, a brother will inherit twice the sum his sister
inherits. What she inherits is hers to keep and she need not spend it
on anyone, even her husband though he may be poor. The brother is,
however, responsible for maintaining his family, which includes his
unmarried sister, surviving parent, wife and children. At the timeof
his marriage, he will have to pay bridal money to his wife as well as
provide for her throughout their married life. The sister will in
contrast receive bridal money and will bemaintained by her husband.
Any income she has and her share of inheritance is hers exclusively,
with which her family cannot interfere.
It seems that this same wisdom is behind the 'Aqiqah ceremony when the
two sheep are sacrificed at the birth of a male child, and one sheep
at the birth of a female child. This principle of benefits according
to responsibility has wide applications in Islam.
For example, after a battle the Prophet would distribute the captured
booty on the same principle by giving two shares to the cavalryand one
share to the infantry. (Musnad Ibn Abu Shaibah)
5. Blood Money
According to the principle of 'Benefits according to responsibility',
the bloodmoney of a woman is half that of a man. It is important to
remember that blood money is not the price for the soul of a murdered
person, as there can be no such price. It is instead a
smallcompensation for the financial sufferings of the deceased's
family. Men are usually the breadwinners and maintainers of their
families, so the financial sufferings are greater if the man is
killed, but if the murder victim was a woman who was the sole
breadwinner for her family, then the Qadi(judge) has the authorityto
increase her blood money.
A precedent for such an increase is found in the Qur'aan where it
allows the Qadi to double the blood money of a personmurdered within
the precincts of the Sacred Cities, Makkah and Al-Madinah. The wisdom
behind is that just as virtuous actions are rewarded more if practiced
within Al-Haram (the sanctuary), so the punishment for crimes or sins
within Al-Haram is also increased.
6. Divorce
The man has the primaryright to divorce. Allah says:
"And if you divorce thembefore you have touched (had a sexual relation
with) them, and you have appointed unto them the Mahr (bridal money
given by the husband to his wife at the time of marriage),then pay
half of that (Mahr), unless they (the women) agree to foregoit, or he
(the husband) inwhose hands is the marriage tie, agrees to forego and
give her full appointed Mahr. And to forego and give (her thefull
Mahr) is nearer to At-Taqwa (piety, righteousness). And do not forget
liberality between yourselves. Truly, Allah is All-Seer of what you
do." (V. 2:237)
This may seem unjust at first glance, but Allah theAll-Mighty has
given injunctions based on men and women's different temperaments. The
woman is controlledmore by her emotions than by reason, and this is
obviously an asset in the home. Her tender nature and ability to
sacrifice her own comfort for the sake of her child makes her a better
parent than the man. In a situation of marital conflict, her emotional
nature will bemore inclined to exaggerate the seriousness of the
conflict and to thus instigate divorce. The man will be more inclined
to think calmly about the situation before pronouncing judgment.
Neither of these characteristics is inferior or superior to the other;
both are complementary and bestsuited to the roles the sexes have to
play. In order to mitigate rash conduct by the husband,the Qur�aan and
the Sunnah have made provisions for cases when the man does pronounce
divorce but then regrets it. The divorce never becomes binding
immediately butgives him a period of three lunar months (the woman's
'Iddah or waiting period) in whichhe can either endorse the divorce or
revoke it and seek reconciliation.
It should be remembered that a woman is not helpless inthe matter of
divorce as is widely believed. Although she cannot pronounce divorce
like aman, for the reasons of her temperament already given, she can
obtain one through a Qadi or arbitrator. This process is called Khul
', and the woman asks for divorce in lieu of returning her bridal
money or any other gift to the husband.
In the Western world today, the high rates of divorce are widely
attributed, among other things, to the financial independence of women
and the ease with which they can obtain divorce for flimsy reasons.
The Islamic ethos encourages men and women to save theirmarriage for
the sake of their children and to uphold the family institution.
7. Right to trade or seek other employment
A women is allowed to trade and work in institutions for women only,
and at all times she must observe the relevant rules on Hijab and
Satr. A woman's primary place is in the home but she may work if she
has no one to support her or because her husband's income is not
sufficient for the family's needs. As has already been mentionedunder
the discussion of Hijab, Islam does not permit the free mixing of men
and women outside the close family circle. Women are allowed to go to
Mosques for worship, educational institutions, and the battlefield. In
the Mosques and educational establishments, the Muslims should provide
separate places where women may pray and study in privacy. On the
battlefield, women may nurse the injured if there is a shortage of
male nurses. Whenever men and women work or study in the same place,
there is an increase in temptation from Satan. Sexual harassment in
Western places of employment is a common problem for which the women
often have no remedy. Islam tackles the root of the problem by
separating the sexes and so avoiding situations of temptation, which
can lead to sin.