Fourteen centuries ago, God sent down the Qur'an as a guide to all humanity.
At the time the Arab society was in a state of complete degeneration, chaos and ignorance. They were a barbarous people who worshipped idols of their own making, believed warfare and bloodshed to be virtuous and were even capable of killing their own children. They had little interest in intellectual matters, let alone a scientific outlook to the natural world.
However, through Islam they learned humanity and civilization. Not only the Arabs but all the communities which accepted Islam escaped the darkness of the age of ignorance and were illuminated by the divine wisdom of the Qur'an. Amongst the faculties the Qur'an brought to humanity was scientific thinking.
Showing posts with label About Islam. Show all posts
Showing posts with label About Islam. Show all posts
Islam Born in Mecca Spread Across the World
How Did the Islam Born in Mecca Spread Across the World?
Our Prophet Muhammad (PBUH) expended enormous energy on preaching the Islamic moral values taught him by Allah until the very end of his life. By Allah’s leave, this message initiated through such sincere endeavors on the part of our Prophet (PBUH) spread across a very wide region in a short space of time by means of his honesty, determination and moral virtues. This message, which continued after the death of our Prophet (PBUH) was a means whereby millions of people came to have faith; in this way, people learned true love, peace and justice, based on the moral precepts of the Holy Qur’an.
The Prophet Muhammad (saas), whom Allah tells us in the Holy Qur’an He sent as a “Mercy to the Worlds,” abided by Islamic moral values with the utmost joy and enthusiasm right up to the end of his life, a life which constituted a role model for others. This message, single-handedly initiated by our Prophet (PBUH), soon spread, by Allah’s leave, over a wide area. And it continued after him, again through the efforts of sincere believers. According to the latest research, this joyous rise of Islam, regarded as the most rapidly spreading faith in the world, will cause Islam Allah’?n izni ile to rule over the whole world with the coming of the Prophet Isa (pbuh) and the Mahdi in the end times.
Ever since the first days of its revelation, Islam spread at enormous speed by means of the determination and sincerity displayed by our Prophet (PBUH). The determination and justice of the Muslims of that time who adopted our Prophet (PBUH) as a role model was highly influential in many Arab tribes’ turning to Islam. The moral values of the Holy Qur’an brought about positive changes in the lives of the people of the region and replaced the chaos, injustice and blood feuds of the age of ignorance with peace and security. An order based on the true love, respect, compassion and justice of Holy Qur’anic moral precepts was established for the first time uzun süre sonra among the people of the region.
Following the death of our Prophet (PBUH) on 8 June 632 (Gregorian), Islam continued to rise at a great speed, spreading within a few decades to Mesopotamia in the north, Africa in the west and as far as India in the east. Local people, who until shortly before had lived unaware of religious moral values became rulers of a world empire thanks to the reason, awareness and elevated culture bestowed on them by Islamic moral values. This Islamic State, the like of whose rapid rise had rarely been equaled, established a far more powerful administration than other regimes by spreading over a wider extent than the ancient Roman Empire. At the heart of this matchless development of Islam lies the fact it was made possible by the superior virtues, intelligence, foresight, determination and sincere endeavors of our Prophet (saas), by the will of Allah.
Our Prophet (saas) began communicating his message immediately after the Hegira. His method was to employ companions to call on the rulers of neighboring countries to adopt Islamic moral precepts. Our Prophet (PBUH) who acted on our Lord’s command on this subject in the finest possible manner, used wisdom and gentle advice to invite others to adopt Islamic moral precepts by way of these emissaries:
Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat An-Nahl, 125)
Our Prophet Muhammad (PBUH) expended enormous energy on preaching the Islamic moral values taught him by Allah until the very end of his life. By Allah’s leave, this message initiated through such sincere endeavors on the part of our Prophet (PBUH) spread across a very wide region in a short space of time by means of his honesty, determination and moral virtues. This message, which continued after the death of our Prophet (PBUH) was a means whereby millions of people came to have faith; in this way, people learned true love, peace and justice, based on the moral precepts of the Holy Qur’an.
The Prophet Muhammad (saas), whom Allah tells us in the Holy Qur’an He sent as a “Mercy to the Worlds,” abided by Islamic moral values with the utmost joy and enthusiasm right up to the end of his life, a life which constituted a role model for others. This message, single-handedly initiated by our Prophet (PBUH), soon spread, by Allah’s leave, over a wide area. And it continued after him, again through the efforts of sincere believers. According to the latest research, this joyous rise of Islam, regarded as the most rapidly spreading faith in the world, will cause Islam Allah’?n izni ile to rule over the whole world with the coming of the Prophet Isa (pbuh) and the Mahdi in the end times.
Ever since the first days of its revelation, Islam spread at enormous speed by means of the determination and sincerity displayed by our Prophet (PBUH). The determination and justice of the Muslims of that time who adopted our Prophet (PBUH) as a role model was highly influential in many Arab tribes’ turning to Islam. The moral values of the Holy Qur’an brought about positive changes in the lives of the people of the region and replaced the chaos, injustice and blood feuds of the age of ignorance with peace and security. An order based on the true love, respect, compassion and justice of Holy Qur’anic moral precepts was established for the first time uzun süre sonra among the people of the region.
Following the death of our Prophet (PBUH) on 8 June 632 (Gregorian), Islam continued to rise at a great speed, spreading within a few decades to Mesopotamia in the north, Africa in the west and as far as India in the east. Local people, who until shortly before had lived unaware of religious moral values became rulers of a world empire thanks to the reason, awareness and elevated culture bestowed on them by Islamic moral values. This Islamic State, the like of whose rapid rise had rarely been equaled, established a far more powerful administration than other regimes by spreading over a wider extent than the ancient Roman Empire. At the heart of this matchless development of Islam lies the fact it was made possible by the superior virtues, intelligence, foresight, determination and sincere endeavors of our Prophet (saas), by the will of Allah.
Our Prophet (saas) began communicating his message immediately after the Hegira. His method was to employ companions to call on the rulers of neighboring countries to adopt Islamic moral precepts. Our Prophet (PBUH) who acted on our Lord’s command on this subject in the finest possible manner, used wisdom and gentle advice to invite others to adopt Islamic moral precepts by way of these emissaries:
Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat An-Nahl, 125)
Importance of Education in Islam
Islam is the religion of peace, and it is one of the most sacred and trustworthy religions, which has given us guidance in every aspect of life. Islam has given us education with knowledge which has no limits. The Holy Quran is the most sacred book of Allah revealed on Prophet Muhammad (SAW), for the upliftment guidance and enriched messages to the humanity.
Education is the knowledge of putting one's potentials to maximum use. Without education, no one can find the proper right path in this world.
This importance of education is basically for two reasons. Education makes man a right thinker. Without education, no one can think properly in an appropriate context you. It tells man how to think and how to make decision. The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world. It is well said that
"Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards outside world."
This is why Islam attaches such great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read..
The reflective book of Holy Quran is so rich in content and meaning that if the history of human thought continues forever, this book is not likely to be read to its end. Every day it conveys a new message to the humanity. Every morning, it gives us new thoughtful ideas and bound us in the boundaries of ethics.
Islamic Education is one of the best systems of education, which makes an ethical groomed person with all the qualities, which he/she should have as a human being. The Western world has created the wrong image of Islam in the world. They don't know that our teachings are directly given to us from Allah, who is the creator of this world, through our Prophets.
The Muslims all over the world are thirsty of acquiring quality education. They know their boundaries and never try to cross it. It is the West, which has created a hype that the Muslim are not in a path of getting proper education. They think that our education teaches us fighting, about weapons, etc., which is so false. This is true that there are certain elements, which force an individual to be on the wrong path, because as we will mould a child, they will be like that, but it doesn't mean that our religion teaches improperly to us.
Our Holy Prophet (SAW), said,
Seek knowledge from the cradle to the grave.
And:
Seek knowledge even [if it is to be found in a place as distant as China. At the battle of Badr, in which our beloved Holy Prophet (SAW) gained victory over his foes, seventy people of the enemy rank were taken to prison. These prisoners were literate people. In order to benefit from their education the Prophet declared that if one prisoner teaches ten Muslim children how to read and write, this will serve as his ransom and he will be set free. This was the first school in the history of Islam established by the Prophet himself with all its teachers being non-Muslims. The Sunnah of the Prophet shows that education is to be received whatever the risk involved.
Today, the Muslims are acquiring good ideas, thoughts, knowledge, and skills, from all corners of the world. The world is moving very fast, and in this industrialize world, It is the duty of the teachers to give quality ethical integrated education to the Muslim students worldwide, because children are invaluable assets of future generations.
The Prophet Muhammad (SAW) encouraged all Muslims to acquire knowledge and share it. He said:
"Acquire knowledge, for he who acquires it in the way of Allah performs an act of piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who dispenses instruction in it, bestows alms; and he who imparts it to others, performs an act of devotion to Allah." (Bukhari, Muslim)
All the teachers of either secular or religious education should give more attention to the pupils inside the classroom. It is necessary that in the Islamic system that we should consider these dear children as our own children, and put aside all other considerations, and rise above all such things and realize our duty and our mission. We should raise the standards of education and attend to the needs of these children. We should realize our duties with earnestness and awaken to the sense of responsibility. It has been seen that there are certain teacher who are not fulfilling their duties with keen interest. I would like to request all the teachers that for the sake of God, for the sake of your revolutionary duty, teach the children with devotion and dedication.
It is important that we advance our work through discussions, debates, studies, and through proper distribution of work among ourselves.
We must never forget that we are living in an Islamic State, and our aim should be simultaneously to create both an independent as well as an Islamic culture in character. Independence and richness of content are indeed among the characteristics of the Islamic culture. Our system is an ideological system.
We should make our child enthusiastic, dynamic, and this search should pervade every corner of our society. We should aspire them to be truthful and sincere.
Self-sacrifice and generosity, love of freedom, the resolve for resistance and headstrong perseverance, the courage to welcome martyrdom-all these are the new values of the new generation, which should be taught according to the teaching of Islam.
The doors of the school should always be kept open for the sake of Islam, for the sake of the Muslim Ummah.
Education is the knowledge of putting one's potentials to maximum use. Without education, no one can find the proper right path in this world.
This importance of education is basically for two reasons. Education makes man a right thinker. Without education, no one can think properly in an appropriate context you. It tells man how to think and how to make decision. The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world. It is well said that
"Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards outside world."
This is why Islam attaches such great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read..
The reflective book of Holy Quran is so rich in content and meaning that if the history of human thought continues forever, this book is not likely to be read to its end. Every day it conveys a new message to the humanity. Every morning, it gives us new thoughtful ideas and bound us in the boundaries of ethics.
Islamic Education is one of the best systems of education, which makes an ethical groomed person with all the qualities, which he/she should have as a human being. The Western world has created the wrong image of Islam in the world. They don't know that our teachings are directly given to us from Allah, who is the creator of this world, through our Prophets.
The Muslims all over the world are thirsty of acquiring quality education. They know their boundaries and never try to cross it. It is the West, which has created a hype that the Muslim are not in a path of getting proper education. They think that our education teaches us fighting, about weapons, etc., which is so false. This is true that there are certain elements, which force an individual to be on the wrong path, because as we will mould a child, they will be like that, but it doesn't mean that our religion teaches improperly to us.
Our Holy Prophet (SAW), said,
Seek knowledge from the cradle to the grave.
And:
Seek knowledge even [if it is to be found in a place as distant as China. At the battle of Badr, in which our beloved Holy Prophet (SAW) gained victory over his foes, seventy people of the enemy rank were taken to prison. These prisoners were literate people. In order to benefit from their education the Prophet declared that if one prisoner teaches ten Muslim children how to read and write, this will serve as his ransom and he will be set free. This was the first school in the history of Islam established by the Prophet himself with all its teachers being non-Muslims. The Sunnah of the Prophet shows that education is to be received whatever the risk involved.
Today, the Muslims are acquiring good ideas, thoughts, knowledge, and skills, from all corners of the world. The world is moving very fast, and in this industrialize world, It is the duty of the teachers to give quality ethical integrated education to the Muslim students worldwide, because children are invaluable assets of future generations.
The Prophet Muhammad (SAW) encouraged all Muslims to acquire knowledge and share it. He said:
"Acquire knowledge, for he who acquires it in the way of Allah performs an act of piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who dispenses instruction in it, bestows alms; and he who imparts it to others, performs an act of devotion to Allah." (Bukhari, Muslim)
All the teachers of either secular or religious education should give more attention to the pupils inside the classroom. It is necessary that in the Islamic system that we should consider these dear children as our own children, and put aside all other considerations, and rise above all such things and realize our duty and our mission. We should raise the standards of education and attend to the needs of these children. We should realize our duties with earnestness and awaken to the sense of responsibility. It has been seen that there are certain teacher who are not fulfilling their duties with keen interest. I would like to request all the teachers that for the sake of God, for the sake of your revolutionary duty, teach the children with devotion and dedication.
It is important that we advance our work through discussions, debates, studies, and through proper distribution of work among ourselves.
We must never forget that we are living in an Islamic State, and our aim should be simultaneously to create both an independent as well as an Islamic culture in character. Independence and richness of content are indeed among the characteristics of the Islamic culture. Our system is an ideological system.
We should make our child enthusiastic, dynamic, and this search should pervade every corner of our society. We should aspire them to be truthful and sincere.
Self-sacrifice and generosity, love of freedom, the resolve for resistance and headstrong perseverance, the courage to welcome martyrdom-all these are the new values of the new generation, which should be taught according to the teaching of Islam.
The doors of the school should always be kept open for the sake of Islam, for the sake of the Muslim Ummah.
Islam A Total Way of Life
Islam A Total Way of Life
Islam is a “total way of life.” It has provided guidance in every sphere of life, from individual cleanliness, rules of trade, to the structure and politics of the society. Islam can never be separated from social, political, or economic life, since religion provides moral guidance for every action that a person takes. The primary act of faith is to strive to implement God’s will in both private and public life. Muslims see that they, themselves, as well as the world around them, must be in total submission to God and his Will. Moreover, they know that this concept of His rule must be established on earth in order to create a just society. Like Jews and Christians before them, Muslims have been called into a covenant relationship with God, making them a community of believers who must serve as an example to other nations by creating a moral social order. God tells the Muslim global nation:
“You are the best community raised for mankind, enjoining the right and forbidding the wrong…” (Quran 3:110)
Throughout history, being a Muslim has meant not only belonging to a religious community of fellow believers but also living under the Islamic Law. For Islamic Law is believed to be an extension of God’s absolute sovereignty.
God is the Only Sovereign
God is the absolute sovereign in Islam, and is therefore the only Lord of heaven and earth. Just as He is the Lord of the physical universe, to the true Muslim believers, God is the Lawgiver for every area of human life. Just as He is the Master of the physical world, God is the Ruler of the affairs of men in Islamic doctrine. Thus God is the supreme Lawgiver[1], the Absolute Judge, and the Legislator Who distinguishes right from wrong. Just like the physical world inevitably submits to its Lord by following the ‘natural’ laws of the universe, human beings must submit to the moral and religious teaching of their Lord, the One Who sets right apart from wrong for them. In other words, God alone has the authority to make laws, determine acts of worship, decide morals, and set standards of human interaction and behavior. This is because,
“His is the Creation and Command.” (Quran 7:54)
The Separation of Institutional Religion & the State
As we have mentioned, in Islam God is acknowledged the sole sovereign of human affairs, so there has never been a distinction between religious and state authority. In Christendom, the distinction between the two authorities are said to be based upon records in the New Testament of Jesus, asking his followers to render unto Caesar what was his and unto God what was His. Therefore throughout Christian history until the present times, there have always been two authorities: ‘God and Caesar’, or ‘the church and state.’ Each had its own laws and jurisdictions, each its own structure and hierarchy. In the pre-westernized Islamic world there were never two powers, and the question of separation never arose. The distinction so deeply rooted in Christendom between church and state has never existed in Islam.
The Vision of an Islamic State
The vision of an Islamic state and the purpose of its political authority is to implement the divine law. Thus, the ideal Islamic state is a community governed by the Law revealed by God. This does not entail that such a state is necessarily a theocracy under direct rule of the learned men of religion, nor is it an autocracy that vests absolute power in the ruler. The function of the Islamic state is to provide security and order so that Muslims can carry out both their religious and worldly duties. The Caliph[2] is the guardian of faith and the community. His role is not so much checked by the ulama (religious scholars), but enhanced by them because they provide him religious and legal counsel. He also appoints judges who resolve disputes in accordance with Islamic Law. There is a certain level of flexibility in regards to the system of governance and its establishment in Islam, however, religion must be implemented fully into state and society.
Islam is a “total way of life.” It has provided guidance in every sphere of life, from individual cleanliness, rules of trade, to the structure and politics of the society. Islam can never be separated from social, political, or economic life, since religion provides moral guidance for every action that a person takes. The primary act of faith is to strive to implement God’s will in both private and public life. Muslims see that they, themselves, as well as the world around them, must be in total submission to God and his Will. Moreover, they know that this concept of His rule must be established on earth in order to create a just society. Like Jews and Christians before them, Muslims have been called into a covenant relationship with God, making them a community of believers who must serve as an example to other nations by creating a moral social order. God tells the Muslim global nation:
“You are the best community raised for mankind, enjoining the right and forbidding the wrong…” (Quran 3:110)
Throughout history, being a Muslim has meant not only belonging to a religious community of fellow believers but also living under the Islamic Law. For Islamic Law is believed to be an extension of God’s absolute sovereignty.
God is the Only Sovereign
God is the absolute sovereign in Islam, and is therefore the only Lord of heaven and earth. Just as He is the Lord of the physical universe, to the true Muslim believers, God is the Lawgiver for every area of human life. Just as He is the Master of the physical world, God is the Ruler of the affairs of men in Islamic doctrine. Thus God is the supreme Lawgiver[1], the Absolute Judge, and the Legislator Who distinguishes right from wrong. Just like the physical world inevitably submits to its Lord by following the ‘natural’ laws of the universe, human beings must submit to the moral and religious teaching of their Lord, the One Who sets right apart from wrong for them. In other words, God alone has the authority to make laws, determine acts of worship, decide morals, and set standards of human interaction and behavior. This is because,
“His is the Creation and Command.” (Quran 7:54)
The Separation of Institutional Religion & the State
As we have mentioned, in Islam God is acknowledged the sole sovereign of human affairs, so there has never been a distinction between religious and state authority. In Christendom, the distinction between the two authorities are said to be based upon records in the New Testament of Jesus, asking his followers to render unto Caesar what was his and unto God what was His. Therefore throughout Christian history until the present times, there have always been two authorities: ‘God and Caesar’, or ‘the church and state.’ Each had its own laws and jurisdictions, each its own structure and hierarchy. In the pre-westernized Islamic world there were never two powers, and the question of separation never arose. The distinction so deeply rooted in Christendom between church and state has never existed in Islam.
The Vision of an Islamic State
The vision of an Islamic state and the purpose of its political authority is to implement the divine law. Thus, the ideal Islamic state is a community governed by the Law revealed by God. This does not entail that such a state is necessarily a theocracy under direct rule of the learned men of religion, nor is it an autocracy that vests absolute power in the ruler. The function of the Islamic state is to provide security and order so that Muslims can carry out both their religious and worldly duties. The Caliph[2] is the guardian of faith and the community. His role is not so much checked by the ulama (religious scholars), but enhanced by them because they provide him religious and legal counsel. He also appoints judges who resolve disputes in accordance with Islamic Law. There is a certain level of flexibility in regards to the system of governance and its establishment in Islam, however, religion must be implemented fully into state and society.
Hijaab of the Eyes in Islam
Hijaab of the Eyes:
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (Al_Quraan_024.030-031)
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (Al_Quraan_024.030-031)
Science behind the Hijaab
There are number of healths and moral benefits that wearing the veil can provide the moral duty of wearing the veil (Hijaab) in Islam is an Often-discussed topic among Muslim women. However, little has been written about scientific reasons that the veil is beneficial for society. There are, in fact, a number of health benefits that wearing the veil can provide, as well as many behavioural science studies that suggest that the Veil is the best attire (clothes) for women.
Protecting the head is very important from a health perspective. Results Of medical tests show that 40-60% of body heat is lost through the head, so persons wearing head coverings during cold months are protected about Fifty-percent more than those who do not. Chinese & Muslim medical texts take this concept even further. In the Hua Di Nei Jing (The Yellow Emperor's Classic on Internal Medicine), wind is said to cause sudden changes within the body, & shaking, swaying, & Other movements that potentially upset the body's equilibrium; thus, creating bad health.
These texts attribute the common cold to wind elements entering the body & causing the typical symptoms of sneezing & a Runny nose. In the traditional Islamic medical texts of Al Jawziyya, we can find numerous references to the "four elements" of fire, water, air, & earth, & How these affect the body in adverse ways. In particular, we are advised to stay away from drafts & to protect our heads in wind, breezes, drafts, & Cold weather.
All outdoor workers should wear some sort of head covering:
For this reason; protecting the head is even more important in warm weather. V.G. Rocine, a prominent brain research specialist, has found that brain Phosphorus melts at 108 degrees; a temperature that can be easily reached if one stays under the hot sun for any length of time without a head covering. When this happens, irreversible brain damage, memory loss & loss of some brain functions can result. Although this example is extreme, Brain damage can still be measured in small degrees from frequent exposure to & overheating of the head. Bernard Jensen, a naturopath & chiropractor, States that this is because the brain runs on the mineral phosphorus, which is very affected by heat.
Hygienic Purposes:
All public should wear a veil or head-covering Workers serving society to ensure cleanliness & purity.
Workers in a Number of professions wears "veils" - nurses, fast food workers, and deli Counter workers, restaurant workers & servers, doctors, health care Providers, & many more. In fact, when we compare the number of workers who cover their heads to the number who do not, we find that more people Probably cover their heads than do not.
Social Influence:
Aside from personal & public health benefits of the Veil, it has numerous other benefits to society. In analysing visual data, Ball & Smith discuss the acknowledgement of sociologists that visual representations are influential in shaping people's views of the world & their interpretations of life.
Men use visual data to interpret their relationships with the women around them.
Many studies have found that when a person tries to rewire there instinctual perceptions, they are usually only rewired on the surface; their original perceptions still exist on some level. Brain studies show that we exist in a world of constantly varying light variables that force the brain to perform what is called "lateral inhibition" consequently, it provides us with a "steady" image as opposed to a "true" image of what we see.
Furthermore, lateral inhibition networks operate as part of the "Unconscious" brain; largely, without providing any information to the "Conscious" part of the brain about what they are doing. Therefore, the brain can provide varying perceptions of the world without our even being fully conscious of what it is processing.
Further studies cited in Encyclopedia Britannica show that how a female presents herself to society falls under the category of ritualised behaviour through which animals provide specific information to other animals, usually members of its own species. Virtually all-higher animals, Including humans, use displays to some extent to do this, & the best known displays are visual ones.
Some biologists actually restrict the term display to refer to visual signals or gestures. These visual signals, which in animals can be simply a bright colour or plume, encourage attraction. In humans, they are usually exhibited in ornamental hair, make up, or clothing.
In our society, most of the time attractive hairstyles & clothing are worn for the purpose of making the adorner more attractive (advertising & Television has institutionalised this reality). The ever-changing variations in fashion tend to affect the brain because it typically has trouble constantly adjusting to changing shadows & forms in the world.
Reasonably then, through "lateral inhibition," the brain automatically simplifies these images into the unconscious message that attractive hair & clothing is meant to attract. Joining these two concepts together, we can see how the human male could receive the signal of "attraction" from the brain before he has enough time to "block" it by "lowering his gaze." Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society. Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society.
Present day stresses arise from many things; among these are the vast amounts of visual & physical input we are bombarded with in this "Information age" of personal freedom. The problem we face in this is that the body still continues to respond in the same fashion as during primitive times, releasing large amounts of these hormones, which can be very harmful. They can cause an increase in blood pressure, damage muscle tissue, lead to infertility, inhibit growth, damage the hippocampus, & suppress the immune system.
The two most effective solutions to this problem are, first, to convince the advertising industry, & society as a whole, to alter the presentation of women to our males. The second & more viable way is to simply influence women to dress modestly, which will help ensure that they do not send inappropriate visual signals to men.
Female Psychological Balance:
Last, but not least, covering the hair can also have a beneficial effect on the female psyche as well.
Studies of women being interviewed for jobs show that there is a high correlation between what they wear & their perceptions of how successful they will be in their interviews. There are many more examples of how what we wear can Influence how we act.
Wearing a veil can serve to remind women of their religious duties & behavioural expectations.
It can also serve as a reminder to women that we are not only individuals, but also representatives & diplomats of our "Ummah."
Protecting the head is very important from a health perspective. Results Of medical tests show that 40-60% of body heat is lost through the head, so persons wearing head coverings during cold months are protected about Fifty-percent more than those who do not. Chinese & Muslim medical texts take this concept even further. In the Hua Di Nei Jing (The Yellow Emperor's Classic on Internal Medicine), wind is said to cause sudden changes within the body, & shaking, swaying, & Other movements that potentially upset the body's equilibrium; thus, creating bad health.
These texts attribute the common cold to wind elements entering the body & causing the typical symptoms of sneezing & a Runny nose. In the traditional Islamic medical texts of Al Jawziyya, we can find numerous references to the "four elements" of fire, water, air, & earth, & How these affect the body in adverse ways. In particular, we are advised to stay away from drafts & to protect our heads in wind, breezes, drafts, & Cold weather.
All outdoor workers should wear some sort of head covering:
For this reason; protecting the head is even more important in warm weather. V.G. Rocine, a prominent brain research specialist, has found that brain Phosphorus melts at 108 degrees; a temperature that can be easily reached if one stays under the hot sun for any length of time without a head covering. When this happens, irreversible brain damage, memory loss & loss of some brain functions can result. Although this example is extreme, Brain damage can still be measured in small degrees from frequent exposure to & overheating of the head. Bernard Jensen, a naturopath & chiropractor, States that this is because the brain runs on the mineral phosphorus, which is very affected by heat.
Hygienic Purposes:
All public should wear a veil or head-covering Workers serving society to ensure cleanliness & purity.
Workers in a Number of professions wears "veils" - nurses, fast food workers, and deli Counter workers, restaurant workers & servers, doctors, health care Providers, & many more. In fact, when we compare the number of workers who cover their heads to the number who do not, we find that more people Probably cover their heads than do not.
Social Influence:
Aside from personal & public health benefits of the Veil, it has numerous other benefits to society. In analysing visual data, Ball & Smith discuss the acknowledgement of sociologists that visual representations are influential in shaping people's views of the world & their interpretations of life.
Men use visual data to interpret their relationships with the women around them.
Many studies have found that when a person tries to rewire there instinctual perceptions, they are usually only rewired on the surface; their original perceptions still exist on some level. Brain studies show that we exist in a world of constantly varying light variables that force the brain to perform what is called "lateral inhibition" consequently, it provides us with a "steady" image as opposed to a "true" image of what we see.
Furthermore, lateral inhibition networks operate as part of the "Unconscious" brain; largely, without providing any information to the "Conscious" part of the brain about what they are doing. Therefore, the brain can provide varying perceptions of the world without our even being fully conscious of what it is processing.
Further studies cited in Encyclopedia Britannica show that how a female presents herself to society falls under the category of ritualised behaviour through which animals provide specific information to other animals, usually members of its own species. Virtually all-higher animals, Including humans, use displays to some extent to do this, & the best known displays are visual ones.
Some biologists actually restrict the term display to refer to visual signals or gestures. These visual signals, which in animals can be simply a bright colour or plume, encourage attraction. In humans, they are usually exhibited in ornamental hair, make up, or clothing.
In our society, most of the time attractive hairstyles & clothing are worn for the purpose of making the adorner more attractive (advertising & Television has institutionalised this reality). The ever-changing variations in fashion tend to affect the brain because it typically has trouble constantly adjusting to changing shadows & forms in the world.
Reasonably then, through "lateral inhibition," the brain automatically simplifies these images into the unconscious message that attractive hair & clothing is meant to attract. Joining these two concepts together, we can see how the human male could receive the signal of "attraction" from the brain before he has enough time to "block" it by "lowering his gaze." Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society. Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society.
Present day stresses arise from many things; among these are the vast amounts of visual & physical input we are bombarded with in this "Information age" of personal freedom. The problem we face in this is that the body still continues to respond in the same fashion as during primitive times, releasing large amounts of these hormones, which can be very harmful. They can cause an increase in blood pressure, damage muscle tissue, lead to infertility, inhibit growth, damage the hippocampus, & suppress the immune system.
The two most effective solutions to this problem are, first, to convince the advertising industry, & society as a whole, to alter the presentation of women to our males. The second & more viable way is to simply influence women to dress modestly, which will help ensure that they do not send inappropriate visual signals to men.
Female Psychological Balance:
Last, but not least, covering the hair can also have a beneficial effect on the female psyche as well.
Studies of women being interviewed for jobs show that there is a high correlation between what they wear & their perceptions of how successful they will be in their interviews. There are many more examples of how what we wear can Influence how we act.
Wearing a veil can serve to remind women of their religious duties & behavioural expectations.
It can also serve as a reminder to women that we are not only individuals, but also representatives & diplomats of our "Ummah."
Ten things people should know about islam and muslims
1. Allah is God. The great majority of the non-Muslims I meet believe that Allah is a kind of personal name for some kind of small-"g" god, perhaps like Jupiter or Vulcan (gods of the Roman pantheon). I've even heard people refer contemptuously to the God of Islam as a "desert god," as if Judaism and Christianity originated in Yankee Stadium or something. The fact is that Allah is simply a compound word made from the Arabic words al (the) and lah, (god): the God. Monotheism -- the belief in a single, supreme, divine creator -- is the central and most important aspect of Islam. (And it's pronounced uh-LAH, not "Al, uh?") Even most English translations of the Qur'an I've seen do not translate the word. I believe it is really problematic and misleading not to translate such a key word for which there is an exact English equivalent.
Along these lines, I've taken several Muslims to task for using the Arabic term for God when they're speaking in English: all it does it serve to confuse those for whom it's never been made clear that Allah is the same God worshipped by Jews and Christians. Muslims may differ on various points with Jews and Christians, but this is not one of them. You'd never know, though, from the way these groups act with each other much of the time, that they each hold dear the same belief in the God of Abraham, Moses, and of Jesus (for Christians and Muslims) and, for Muslims, of Muhammad. (Muslims accept all the prophets prior to Muhammad, including Jesus. More on Jesus shortly.)
2. The biggest sin is Islam is shirk: "associating partners with God." Shirk may be generally defined as polytheism, but also includes such things as the Christian concept of a triune God, or the worshipping of anything other than God, whether it's a human being, any natural/human creation or phenomenon. This tends to create quite a theological abyss between Muslims and polytheists, but also with Christians and certain other religious groups.
You can imagine from this that expressions such as "Holy Mother of God!" give most observant Muslims the theological willies.
3. Muslims don't believe that Jesus was the son of God. As mentioned in 1, Muslims accept Jesus (in Arabic, "Isa") as a prophet, and an extremely important one at that. Following from 2, however, they do not accept the Christian belief that Jesus was the son of God (literally or ****phorically), although they do believe he is the son of Mary (in Arabic, "Maryam"). They further believe that at the time of the Crucifixion, another man was substituted for Jesus and made to look like him. Jesus was then raised up, "body and soul" by God into heaven.
This is probably the most significant point of difference between Christians and Muslims. Some Christian theologians and clergy believe that Christians err by placing too much emphasis on Jesus and elevating him to God's level, but that's an argument for another time and place.
4. Muslims don't worship the Prophet Muhammad. This naturally follows from 2, but, I suspect because of the extreme emphasis on Jesus in much of Christian practice, many assume that Islam parallels this with Muhammad and Muslims. While the Prophet is considered by Muslims to have been the human being with the best character, he is still regarded as a human being, albeit an exceptional one. And while he is regarded as the final prophet of God, he is not the only one. He does not have divine status, although Muslims hold him in the highest regard and are expected and encouraged to try to emulate his habits and characteristics, those being of the highest quality.
Muslims were for years incorrectly referred to as Mohammedans (spelled variously). This has generally become archaic, but you still see it now and then. It's actually profoundly offensive, since it implies shirk. (And while we're on it, it's Muslim, not Moslem, and Qur'an or Quran, not Koran.)
5. Translations of the Qur'an are not the Qur'an. It's well-known that something is always lost in translation. For those English speakers who don't ever expect to read the Bible in Hebrew, Aramaic, and whatever other languages in which its component texts originally appeared, it seems to be accepted that translations of the Bible are all more or less equally valid, although one may have a preferred translation. But only the Qur'an in its original Arabic is considered to be the Qur'an; translations are treated with great respect but are simply not equally valid. Muslims believe that the Qur'an was revealed to Muhammad (who was completely illiterate) by God through the angel Jibril (Gabriel). Muhammad memorized the passages as they were revealed and recited them and shared them with his family and followers. Pre-Islamic Arab culture was predominantly oral, and others ultimately learned and memorized the entire Qur'an; it was not completely written down until after the Prophet's death.
There have been many, many translations over the 1400-odd years since it was first written down; plenty of them are bad -- a few of them deliberately so in order to discredit Islam. Many poor translations offer little more than the bias and ignorance of the translator. But it's imperative to remember that any translation is at best an approximation, and it can be very dangerous to make sweeping judgments based on translated verses, especially in isolation.
6. Not all Muslims are Arabs; not all Arabs are Muslims. There seems to be widespread confusion about this. I suppose that, on some level, it's understandable: the Qur'an was revealed to an Arab speaker in Arabia, and two of Islam's holiest sites (the Holy Mosque in Makkah and the Prophet's Mosque in Madinah) are in what is now Saudi Arabia. But Arab people live in many countries, not just Saudi Arabia, and subscribe to many different religions, not just Islam: Christianity, Judaism, and Druze among them. The most populous Muslim country in the world is not even an Arab country: it's Indonesia. Only about twelve percent of the world's Muslims are Arabs. Muslims are nationals of many countries, from India to Sweden to Australia. Anyone who wants to can convert to Islam, and it's actually only a minority of Muslims who are also of Arab heritage. Also, not all Arab customs are Muslim. All Muslims do not speak Arabic, although prayers are to be said in Arabic, and Muslims are encouraged to learn to read Arabic so that they can understand the Qur'an. And while I would really, really like to believe this doesn't even need to be said, recent events have proved me wrong: not everyone with brown skin or wearing a turban is a Muslim or an Arab.
7. Culture is not religion. So much of the oppression and misogyny (female illiteracy, "honor" killing, female genital mutilation, forced marriages, physical abuse, etc.) we hear about in quasi- and pseudo-Islamic countries such as Pakistan, Saudi Arabia, and Iran stems from patriarchal cultural customs and baggage and not from Islam, although it's always "justified" sixty ways to Sunday with supposed religious dictates and self-serving interpretations of ******ure.
If any of these countries actually thoroughly implemented Islam as intended and honored the spirit as well as the letter of the "law," women, for example, would not only have far more rights and freedoms than they currently do in any of these countries, but the behavior of men and the actions of governments would have to change so radically that you would probably not recognize these countries at all. Islamic concepts and requirements are that different from how these countries currently operate.
8. Islam is not a monolith. It is a large, widespread, rich, and complex religion, with an extremely intricate and sometimes enigmatic ******ure, and an estimated 1.2 billion followers worldwide. There is overwhelming diversity within the Islamic world, beginning with the major Islamic subgroups: Sunni Muslims (accounting for around 85-90% of Muslims), Shi'ite Muslims, Sufis, Ismailis, and other small splinter groups. Within these groups there are schools of legal thought; there are four major ones within Sunni Islam alone. Muslims might be born into the religion or convert to it, and this contributes to the diversity within its adherents. It's absolutely essential not to see any one Muslim, genuine or otherwise, as representative of all Muslims.
The very diversity of Muslims worldwide is one reason the annual pilgrimage (hajj) to Makkah, the birthplace of Islam, is so compelling: every year for over fourteen hundred years, millions of Muslims have united for a few days, putting aside all differences of race, ethnic background, class, gender and language, to participate in a ritual established by the Prophet Muhammad.
9. Jihad does not mean "holy war." This has to be one of the most damaging, most persistent myths about Islam. The Western media have helped perpetuate this, but there are plenty of benighted Muslims who insist on misapprehending and incorrectly using this term. Jihad, (which comes from the Arabic root word jahada, meaning "to toil, to exert oneself, to strive for a better way of life") is correctly translated as "struggle" or "endeavour," and can easily apply to such things as a student working to earn a medical degree or a group of people raising money to build a mosque. It can apply to the struggle to control one's temper, or to learn to read and write. Part of my husband's jihad as a Muslim is the effort it takes for him to get up in time to offer the first prayers of the day, which occur before dawn. It encompasses the idea of struggling or fighting for good or against evil, but that does not necessarily mean with violence, and it certainly does not mean that any crackpot claiming to be Muslim and waving a Qur'an around can decide who is good and who is evil, and start killing people.
There are certain extreme circumstances under which the notion of jihad might encompass aggression or armed conflict, but these are only to be engaged in as a last resort, when all legal, political, economic, social, and diplomatic attempts to defend Muslims and their right to worship, or to combat other severe oppression (and not only against Muslims), have failed. Any kind of military action is, at best, a subset of the concept of jihad. In fact, there is a well-known Islamic saying indicating that any kind of military conflict is the "minor jihad"; the "major jihad" is the struggle to control and improve oneself. Some of the passages in the Qur'an describing battle and aggression (the passages militants often quote out of context to support their agendas) are narrating actual historical events, not advising them as a course of action or a religious duty. They are also offset by many other passages enjoining peace, mercy, goodness, tolerance, patience, forgiveness, compassion, restrictions in warfare, etc. It seems the bin Ladens and "Muslim" militants of the world just haven't gotten to those parts of the Qur'an yet.
10. Islam does not promote, sponsor, condone or encourage terrorism or murder. The smear campaign against Islam (during the twentieth century in particular) has been extremely thorough and successful
Along these lines, I've taken several Muslims to task for using the Arabic term for God when they're speaking in English: all it does it serve to confuse those for whom it's never been made clear that Allah is the same God worshipped by Jews and Christians. Muslims may differ on various points with Jews and Christians, but this is not one of them. You'd never know, though, from the way these groups act with each other much of the time, that they each hold dear the same belief in the God of Abraham, Moses, and of Jesus (for Christians and Muslims) and, for Muslims, of Muhammad. (Muslims accept all the prophets prior to Muhammad, including Jesus. More on Jesus shortly.)
2. The biggest sin is Islam is shirk: "associating partners with God." Shirk may be generally defined as polytheism, but also includes such things as the Christian concept of a triune God, or the worshipping of anything other than God, whether it's a human being, any natural/human creation or phenomenon. This tends to create quite a theological abyss between Muslims and polytheists, but also with Christians and certain other religious groups.
You can imagine from this that expressions such as "Holy Mother of God!" give most observant Muslims the theological willies.
3. Muslims don't believe that Jesus was the son of God. As mentioned in 1, Muslims accept Jesus (in Arabic, "Isa") as a prophet, and an extremely important one at that. Following from 2, however, they do not accept the Christian belief that Jesus was the son of God (literally or ****phorically), although they do believe he is the son of Mary (in Arabic, "Maryam"). They further believe that at the time of the Crucifixion, another man was substituted for Jesus and made to look like him. Jesus was then raised up, "body and soul" by God into heaven.
This is probably the most significant point of difference between Christians and Muslims. Some Christian theologians and clergy believe that Christians err by placing too much emphasis on Jesus and elevating him to God's level, but that's an argument for another time and place.
4. Muslims don't worship the Prophet Muhammad. This naturally follows from 2, but, I suspect because of the extreme emphasis on Jesus in much of Christian practice, many assume that Islam parallels this with Muhammad and Muslims. While the Prophet is considered by Muslims to have been the human being with the best character, he is still regarded as a human being, albeit an exceptional one. And while he is regarded as the final prophet of God, he is not the only one. He does not have divine status, although Muslims hold him in the highest regard and are expected and encouraged to try to emulate his habits and characteristics, those being of the highest quality.
Muslims were for years incorrectly referred to as Mohammedans (spelled variously). This has generally become archaic, but you still see it now and then. It's actually profoundly offensive, since it implies shirk. (And while we're on it, it's Muslim, not Moslem, and Qur'an or Quran, not Koran.)
5. Translations of the Qur'an are not the Qur'an. It's well-known that something is always lost in translation. For those English speakers who don't ever expect to read the Bible in Hebrew, Aramaic, and whatever other languages in which its component texts originally appeared, it seems to be accepted that translations of the Bible are all more or less equally valid, although one may have a preferred translation. But only the Qur'an in its original Arabic is considered to be the Qur'an; translations are treated with great respect but are simply not equally valid. Muslims believe that the Qur'an was revealed to Muhammad (who was completely illiterate) by God through the angel Jibril (Gabriel). Muhammad memorized the passages as they were revealed and recited them and shared them with his family and followers. Pre-Islamic Arab culture was predominantly oral, and others ultimately learned and memorized the entire Qur'an; it was not completely written down until after the Prophet's death.
There have been many, many translations over the 1400-odd years since it was first written down; plenty of them are bad -- a few of them deliberately so in order to discredit Islam. Many poor translations offer little more than the bias and ignorance of the translator. But it's imperative to remember that any translation is at best an approximation, and it can be very dangerous to make sweeping judgments based on translated verses, especially in isolation.
6. Not all Muslims are Arabs; not all Arabs are Muslims. There seems to be widespread confusion about this. I suppose that, on some level, it's understandable: the Qur'an was revealed to an Arab speaker in Arabia, and two of Islam's holiest sites (the Holy Mosque in Makkah and the Prophet's Mosque in Madinah) are in what is now Saudi Arabia. But Arab people live in many countries, not just Saudi Arabia, and subscribe to many different religions, not just Islam: Christianity, Judaism, and Druze among them. The most populous Muslim country in the world is not even an Arab country: it's Indonesia. Only about twelve percent of the world's Muslims are Arabs. Muslims are nationals of many countries, from India to Sweden to Australia. Anyone who wants to can convert to Islam, and it's actually only a minority of Muslims who are also of Arab heritage. Also, not all Arab customs are Muslim. All Muslims do not speak Arabic, although prayers are to be said in Arabic, and Muslims are encouraged to learn to read Arabic so that they can understand the Qur'an. And while I would really, really like to believe this doesn't even need to be said, recent events have proved me wrong: not everyone with brown skin or wearing a turban is a Muslim or an Arab.
7. Culture is not religion. So much of the oppression and misogyny (female illiteracy, "honor" killing, female genital mutilation, forced marriages, physical abuse, etc.) we hear about in quasi- and pseudo-Islamic countries such as Pakistan, Saudi Arabia, and Iran stems from patriarchal cultural customs and baggage and not from Islam, although it's always "justified" sixty ways to Sunday with supposed religious dictates and self-serving interpretations of ******ure.
If any of these countries actually thoroughly implemented Islam as intended and honored the spirit as well as the letter of the "law," women, for example, would not only have far more rights and freedoms than they currently do in any of these countries, but the behavior of men and the actions of governments would have to change so radically that you would probably not recognize these countries at all. Islamic concepts and requirements are that different from how these countries currently operate.
8. Islam is not a monolith. It is a large, widespread, rich, and complex religion, with an extremely intricate and sometimes enigmatic ******ure, and an estimated 1.2 billion followers worldwide. There is overwhelming diversity within the Islamic world, beginning with the major Islamic subgroups: Sunni Muslims (accounting for around 85-90% of Muslims), Shi'ite Muslims, Sufis, Ismailis, and other small splinter groups. Within these groups there are schools of legal thought; there are four major ones within Sunni Islam alone. Muslims might be born into the religion or convert to it, and this contributes to the diversity within its adherents. It's absolutely essential not to see any one Muslim, genuine or otherwise, as representative of all Muslims.
The very diversity of Muslims worldwide is one reason the annual pilgrimage (hajj) to Makkah, the birthplace of Islam, is so compelling: every year for over fourteen hundred years, millions of Muslims have united for a few days, putting aside all differences of race, ethnic background, class, gender and language, to participate in a ritual established by the Prophet Muhammad.
9. Jihad does not mean "holy war." This has to be one of the most damaging, most persistent myths about Islam. The Western media have helped perpetuate this, but there are plenty of benighted Muslims who insist on misapprehending and incorrectly using this term. Jihad, (which comes from the Arabic root word jahada, meaning "to toil, to exert oneself, to strive for a better way of life") is correctly translated as "struggle" or "endeavour," and can easily apply to such things as a student working to earn a medical degree or a group of people raising money to build a mosque. It can apply to the struggle to control one's temper, or to learn to read and write. Part of my husband's jihad as a Muslim is the effort it takes for him to get up in time to offer the first prayers of the day, which occur before dawn. It encompasses the idea of struggling or fighting for good or against evil, but that does not necessarily mean with violence, and it certainly does not mean that any crackpot claiming to be Muslim and waving a Qur'an around can decide who is good and who is evil, and start killing people.
There are certain extreme circumstances under which the notion of jihad might encompass aggression or armed conflict, but these are only to be engaged in as a last resort, when all legal, political, economic, social, and diplomatic attempts to defend Muslims and their right to worship, or to combat other severe oppression (and not only against Muslims), have failed. Any kind of military action is, at best, a subset of the concept of jihad. In fact, there is a well-known Islamic saying indicating that any kind of military conflict is the "minor jihad"; the "major jihad" is the struggle to control and improve oneself. Some of the passages in the Qur'an describing battle and aggression (the passages militants often quote out of context to support their agendas) are narrating actual historical events, not advising them as a course of action or a religious duty. They are also offset by many other passages enjoining peace, mercy, goodness, tolerance, patience, forgiveness, compassion, restrictions in warfare, etc. It seems the bin Ladens and "Muslim" militants of the world just haven't gotten to those parts of the Qur'an yet.
10. Islam does not promote, sponsor, condone or encourage terrorism or murder. The smear campaign against Islam (during the twentieth century in particular) has been extremely thorough and successful
Moral System of Islam
Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad.
Islam attaches so much importance to the love of God and love of man that it discourages against excessive formalism. We read in the Quran:
"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made: and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic.
Such are the people of truth, the God-fearing." (2:1 77)....
We are given a beautiful description of the righteous and God-fearing man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads:
a) Our faith should be true and sincere....
b) We must be prepared to show it in deeds of charity to our fellow-men....
c) We must be good citizens, supporting social organisations and....
d) Our own individual soul must be firm and unshaken in all circumstances.....
This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man's heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God's.
Thus, by setting God's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure or supervision. Through belief in God and the Day of Judgement it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul. It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimise the importance of the well known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life -his domestic associations, his civic conduct, legal, educational, and social realms. It covers his life from home to society, from the dining table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.
It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practise virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil.
Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.
God-Consciousness The Quran mentions it as the highest quality of a Muslim:....
" The most honourable among you in the sight of God is the one who is most God-conscious." (49:13)....
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasised again and again in the Quran. We read in the Quran:....
"And God loves those who are firm and steadfast." (3:146)"....
"And vie with one another to attain to your Sustainer's forgiveness and to a ..Paradise.. as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133- 134)....
"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men. nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)....
In a way which summarises the moral behaviour of a Muslim, the prophet (PBUH) said:....
" My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken it off with me; to give to him who refuses me; that my silence should be an admonition; and that I should command what is right."
SOCIAL RESPONSIBILITIES The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations. Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbours, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.
Parents Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.
"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life-time, do not say to them a word of contempt nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (..17:23..-24) Other Relatives u And render to the relatives their due rights, as (also) to those in need, and to the traveller; and do not squander your wealth in the manner of a spendthrift." (..17:26..)....
Neighbours The Prophet (PBUH) has said: "....
He is not a believer who eats his fill when his neighbour beside him is hungry; and He does not believe whose neighbours are not safe from his injurious conduct."
Actually, according to the Quran and Sunnah a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbours but to the entire mankind, animals and useful trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.....
Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realise its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-fearing men, devoted to their ideals, possessed of piety, abstinence and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.....
Further ....Readings.... On Islam o T.B. Irving, et al.: The Quran: Basic Teachings o Hamuda Abdulati: Islam in Focus o M. Qutb: Islam: The Misunderstood Religion o Maurice Bucaille: The Bible, The Quran and Science.
Islam attaches so much importance to the love of God and love of man that it discourages against excessive formalism. We read in the Quran:
"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made: and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic.
Such are the people of truth, the God-fearing." (2:1 77)....
We are given a beautiful description of the righteous and God-fearing man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads:
a) Our faith should be true and sincere....
b) We must be prepared to show it in deeds of charity to our fellow-men....
c) We must be good citizens, supporting social organisations and....
d) Our own individual soul must be firm and unshaken in all circumstances.....
This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man's heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God's.
Thus, by setting God's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure or supervision. Through belief in God and the Day of Judgement it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul. It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimise the importance of the well known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life -his domestic associations, his civic conduct, legal, educational, and social realms. It covers his life from home to society, from the dining table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.
It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practise virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil.
Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.
God-Consciousness The Quran mentions it as the highest quality of a Muslim:....
" The most honourable among you in the sight of God is the one who is most God-conscious." (49:13)....
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasised again and again in the Quran. We read in the Quran:....
"And God loves those who are firm and steadfast." (3:146)"....
"And vie with one another to attain to your Sustainer's forgiveness and to a ..Paradise.. as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133- 134)....
"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men. nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)....
In a way which summarises the moral behaviour of a Muslim, the prophet (PBUH) said:....
" My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken it off with me; to give to him who refuses me; that my silence should be an admonition; and that I should command what is right."
SOCIAL RESPONSIBILITIES The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations. Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbours, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.
Parents Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.
"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life-time, do not say to them a word of contempt nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (..17:23..-24) Other Relatives u And render to the relatives their due rights, as (also) to those in need, and to the traveller; and do not squander your wealth in the manner of a spendthrift." (..17:26..)....
Neighbours The Prophet (PBUH) has said: "....
He is not a believer who eats his fill when his neighbour beside him is hungry; and He does not believe whose neighbours are not safe from his injurious conduct."
Actually, according to the Quran and Sunnah a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbours but to the entire mankind, animals and useful trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.....
Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realise its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-fearing men, devoted to their ideals, possessed of piety, abstinence and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.....
Further ....Readings.... On Islam o T.B. Irving, et al.: The Quran: Basic Teachings o Hamuda Abdulati: Islam in Focus o M. Qutb: Islam: The Misunderstood Religion o Maurice Bucaille: The Bible, The Quran and Science.
WAS ISLAM SPREAD BY THE SWORD?
Question:
How can Islam be called the religion of peace when it was spread by the sword?
Answer:
It is a common complaint among some non-Muslims that Islam would not have millions of adherents all over the world, if it had not been spread by the use of force. The following points will make it clear, that far from being spread by the sword, it was the inherent force of truth, reason and logic that was responsible for the rapid spread of Islam.
1. Islam means peace.
Islam comes from the root word ‘salaam’, which means peace. It also means submitting one’s will to Allah (swt). Thus Islam is a religion of peace, which is acquired by submitting one’s will to the will of the Supreme Creator, Allah (swt).
2. Sometimes force has to be used to maintain peace.
Each and every human being in this world is not in favour of maintaining peace and harmony. There are many, who would disrupt it for their own vested interests. Sometimes force has to be used to maintain peace. It is precisely for this reason that we have the police who use force against criminals and anti-social elements to maintain peace in the country. Islam promotes peace. At the same time, Islam exhorts it followers to fight where there is oppression. The fight against oppression may, at times, require the use of force. In Islam force can only be used to promote peace and justice.
3. Opinion of historian De Lacy O’Leary.
The best reply to the misconception that Islam was spread by the sword is given by the noted historian De Lacy O’Leary in the book ’Islam at the cross road’ (Page 8):
’History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated.’
4. Muslims ruled Spain for 800 years.
Muslims ruled Spain for about 800 years. The Muslims in Spain never used the sword to force the people to convert. Later the Christian Crusaders came to Spain and wiped out the Muslims. There was not a single Muslim in Spain who could openly give the adhan, that is the call for prayers.
5. 14 million Arabs are Coptic Christians.
Muslims were the lords of Arabia for 1400 years. For a few years the British ruled, and for a few years the French ruled. Overall, the Muslims ruled Arabia for 1400 years. Yet today, there are 14 million Arabs who are Coptic Christians i.e. Christians since generations. If the Muslims had used the sword there would not have been a single Arab who would have remained a Christian.
6. More than 80% non-Muslims in India.
The Muslims ruled India for about a thousand years. If they wanted, they had the power of converting each and every non-Muslim of India to Islam. Today more than 80% of the population of India are non-Muslims. All these non-Muslim Indians are bearing witness today that Islam was not spread by the sword.
7. Indonesia and Malaysia.
Indonesia is a country that has the maximum number of Muslims in the world. The majority of people in Malaysia are Muslims. May one ask, ’Which Muslim army went to Indonesia and Malaysia?’
8. East Coast of Africa.
Similarly, Islam has spread rapidly on the East Coast of Africa. One may again ask, if Islam was spread by the sword, ’Which Muslim army went to the East Coast of Africa?’
9. Thomas Carlyle.
The famous historian, Thomas Carlyle, in his book ’Heroes and Hero worship’, refers to this misconception about the spread of Islam: ’The sword indeed, but where will you get your sword? Every new opinion, at its starting is precisely in a minority of one. In one man’s head alone. There it dwells as yet. One man alone of the whole world believes it, there is one man against all men. That he takes a sword and try to propagate with that, will do little for him. You must get your sword! On the whole, a thing will propagate itself as it can.’
10. No compulsion in religion.
With which sword was Islam spread? Even if Muslims had it they could not use it to spread Islam because the Qur’an says in the following verse:
’Let there be no compulsion in religion:
Truth stands out clear from error’
[Al-Qur’an 2:256]
11. Sword of the Intellect.
It is the sword of intellect. The sword that conquers the hearts and minds of people. The Qur’an says in Surah Nahl, chapter 16 verse 125:
’Invite (all) to the way of thy Lord
with wisdom and beautiful preaching;
and argue with them in ways that are
best and most gracious.’
[Al-Qur’an 16:125]
12. Increase in the world religions from 1934 to 1984.
An article in Reader’s Digest ‘Almanac’, year book 1986, gave the statistics of the increase of percentage of the major religions of the world in half a century from 1934 to 1984. This article also appeared in ‘The Plain Truth’ magazine. At the top was Islam, which increased by 235%, and Christianity had increased only by 47%. May one ask, which war took place in this century which converted millions of people to Islam?
13. Islam is the fastest growing religion in America and Europe.
Today the fastest growing religion in America is Islam. The fastest growing religion in Europe in Islam. Which sword is forcing people in the West to accept Islam in such large numbers?
14. Dr. Joseph Adam Pearson.
Dr. Joseph Adam Pearson rightly says, ’People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day MUHAMMED (pbuh) was born’
How can Islam be called the religion of peace when it was spread by the sword?
Answer:
It is a common complaint among some non-Muslims that Islam would not have millions of adherents all over the world, if it had not been spread by the use of force. The following points will make it clear, that far from being spread by the sword, it was the inherent force of truth, reason and logic that was responsible for the rapid spread of Islam.
1. Islam means peace.
Islam comes from the root word ‘salaam’, which means peace. It also means submitting one’s will to Allah (swt). Thus Islam is a religion of peace, which is acquired by submitting one’s will to the will of the Supreme Creator, Allah (swt).
2. Sometimes force has to be used to maintain peace.
Each and every human being in this world is not in favour of maintaining peace and harmony. There are many, who would disrupt it for their own vested interests. Sometimes force has to be used to maintain peace. It is precisely for this reason that we have the police who use force against criminals and anti-social elements to maintain peace in the country. Islam promotes peace. At the same time, Islam exhorts it followers to fight where there is oppression. The fight against oppression may, at times, require the use of force. In Islam force can only be used to promote peace and justice.
3. Opinion of historian De Lacy O’Leary.
The best reply to the misconception that Islam was spread by the sword is given by the noted historian De Lacy O’Leary in the book ’Islam at the cross road’ (Page 8):
’History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated.’
4. Muslims ruled Spain for 800 years.
Muslims ruled Spain for about 800 years. The Muslims in Spain never used the sword to force the people to convert. Later the Christian Crusaders came to Spain and wiped out the Muslims. There was not a single Muslim in Spain who could openly give the adhan, that is the call for prayers.
5. 14 million Arabs are Coptic Christians.
Muslims were the lords of Arabia for 1400 years. For a few years the British ruled, and for a few years the French ruled. Overall, the Muslims ruled Arabia for 1400 years. Yet today, there are 14 million Arabs who are Coptic Christians i.e. Christians since generations. If the Muslims had used the sword there would not have been a single Arab who would have remained a Christian.
6. More than 80% non-Muslims in India.
The Muslims ruled India for about a thousand years. If they wanted, they had the power of converting each and every non-Muslim of India to Islam. Today more than 80% of the population of India are non-Muslims. All these non-Muslim Indians are bearing witness today that Islam was not spread by the sword.
7. Indonesia and Malaysia.
Indonesia is a country that has the maximum number of Muslims in the world. The majority of people in Malaysia are Muslims. May one ask, ’Which Muslim army went to Indonesia and Malaysia?’
8. East Coast of Africa.
Similarly, Islam has spread rapidly on the East Coast of Africa. One may again ask, if Islam was spread by the sword, ’Which Muslim army went to the East Coast of Africa?’
9. Thomas Carlyle.
The famous historian, Thomas Carlyle, in his book ’Heroes and Hero worship’, refers to this misconception about the spread of Islam: ’The sword indeed, but where will you get your sword? Every new opinion, at its starting is precisely in a minority of one. In one man’s head alone. There it dwells as yet. One man alone of the whole world believes it, there is one man against all men. That he takes a sword and try to propagate with that, will do little for him. You must get your sword! On the whole, a thing will propagate itself as it can.’
10. No compulsion in religion.
With which sword was Islam spread? Even if Muslims had it they could not use it to spread Islam because the Qur’an says in the following verse:
’Let there be no compulsion in religion:
Truth stands out clear from error’
[Al-Qur’an 2:256]
11. Sword of the Intellect.
It is the sword of intellect. The sword that conquers the hearts and minds of people. The Qur’an says in Surah Nahl, chapter 16 verse 125:
’Invite (all) to the way of thy Lord
with wisdom and beautiful preaching;
and argue with them in ways that are
best and most gracious.’
[Al-Qur’an 16:125]
12. Increase in the world religions from 1934 to 1984.
An article in Reader’s Digest ‘Almanac’, year book 1986, gave the statistics of the increase of percentage of the major religions of the world in half a century from 1934 to 1984. This article also appeared in ‘The Plain Truth’ magazine. At the top was Islam, which increased by 235%, and Christianity had increased only by 47%. May one ask, which war took place in this century which converted millions of people to Islam?
13. Islam is the fastest growing religion in America and Europe.
Today the fastest growing religion in America is Islam. The fastest growing religion in Europe in Islam. Which sword is forcing people in the West to accept Islam in such large numbers?
14. Dr. Joseph Adam Pearson.
Dr. Joseph Adam Pearson rightly says, ’People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day MUHAMMED (pbuh) was born’
Islam - the solution for humanity
Today in world we watch , hear and read about crimes, wars,injustice, oppression,hatred , selfishness, jealousy, pride and we all complain that the world is devoid of peace and the blame game goes on, peace treaties and agreements are made by the so called peace loving leaders but no solution was made. Instead of creating peace, another war was created.
Evil has creeped in to every part of the world and it seems impossible in reality to have a peaceful world but it is still possible , yes I say it is possible because to every problem there is a solution
and the one and only solution for a peaceful world is "ISLAM",
the word ISLAM itself implies peace and bringing it into our lives can heal the world from all evils. A question may arise how can Islam heal the world, Islam is the religion chosen by our LORD, CREATOR, THE ONLY ONE for the whole mankind. The major conflicts in the world are due to differences in one's belief and ideas which results in each one proving themselves to be right. Therefore having a faith in ONE LORD discards all false beliefs and makes ourselves resign to the will of ONE LORD.
All religions originated with Allah and then people began to add or take away from the teachings so as to take control over each other.
Allah does not force anyone to submit to Him. He has laid out a clear path and then made it known to them the two ways (Heaven or Hell). The person is always free to make his or her own choice.
People began to separate into different groups due to their rejection of truth and denial of clear proofs becoming evident to them from their Lord. Allah will only accept true submission, obedience and in purity and peace to His commandments. To believe in Allah and follow His Commandments has been the message of all prophets of monotheism. And until one day Allah has chosen HIS last Prophet, Mohammad (Sallallahu Alaihi Wasallam) to spread Islam.
Islam enjoins faith in the Oneness and Sovereignty of God, which makes man aware of the meaningfulness of the Universe and his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of Almighty Allah and of man's obligations towards Him. Belief in one God requires that we look upon all humanity as one family irrespective of colour, class, race or territory, under the protection of Allah the Creator and Nourisher of all. Islam rejects the idea of a chosen people, making faith in Allah and good action the only way to Heaven. Thus a direct relationship is established with Allah; open to all alike, without any mediator.
Islam not only teaches all well but shows in practicality how can one achieve righteousness, its not only limited to faith and worship but guides in every aspect of our lives. The way of life shown by Allah our CREATOR, SUSTAINER is no doubt the perfect. It is the same for the whole humanity be it a rich person or poor, a king or a slave, black or white thus uniting the whole mankind. Our LORD teaches and guides us in every matter of life, leadership, business,marriage, education, relationships, inheritance,etc etc. There is not a single aspect of life in which Islam does not guide us.
Islam teaches all that is good and forbids all that is bad for mankind. It teaches us love, brotherhood irrespective of any race or caste, honesty, kindness, selflessness, good manners, humbleness, piety. It forbids hatred, dishonesty, pride, selfishness, jealousy, hurting anyone, backbiting, stealing, killing, adultery, bribe, and oppression.
Thus it is the perfect code of life for the whole humanity, our LORD is "ONE", our way of life is "ONE ", our purpose of life is "ONE "and our ultimate goal is "ONE", Islam unites the whole mankind by its teachings . When there is unity among us then peace will automatically prevail. Human beings live according to their view of life. The tragedy of secular societies is that they fail to connect the different aspects of life. The secular and the religious, the scientific and the spiritual seem to be in conflict. Islam puts an end to this conflict and brings harmony to man's vision of life.
But then, the question arises again, is being Muslim and embracing Islam enough to create peace on earth? If that’s the case then why do Muslims fight each other? . I think this was happening because people starts idolating a person and praise that person and put that idol as the same level as Allah Himself. So that whenever other sects are having dispute over their leader then they were straightly fight in the name of their leader, not for the sake of their GOD. They forgot that Allah is the ONE and ONLY CREATOR that needs to be worshiped, leaders, Khalifahs, and even Prophets are only to be respected and followed accordingly, not to be worshiped. Islam does not teach or accept mere ritualism. It emphasizes intention and action. To worship Allah is to know Him and love Him, to act upon His laws in every aspect of life, to enjoin goodness and forbid evil and oppression, to practice charity and justice and to serve Him by serving mankind. Islam seeks to implant in man's heart the strongest conviction that his every thought and action are known by Allah, Who sees him at all times and in all places. Being a Muslim is the solution, holding on to Tawheed is the continuation and following Sharia laws is the perfection. May Allah guides us all.
Evil has creeped in to every part of the world and it seems impossible in reality to have a peaceful world but it is still possible , yes I say it is possible because to every problem there is a solution
and the one and only solution for a peaceful world is "ISLAM",
the word ISLAM itself implies peace and bringing it into our lives can heal the world from all evils. A question may arise how can Islam heal the world, Islam is the religion chosen by our LORD, CREATOR, THE ONLY ONE for the whole mankind. The major conflicts in the world are due to differences in one's belief and ideas which results in each one proving themselves to be right. Therefore having a faith in ONE LORD discards all false beliefs and makes ourselves resign to the will of ONE LORD.
All religions originated with Allah and then people began to add or take away from the teachings so as to take control over each other.
Allah does not force anyone to submit to Him. He has laid out a clear path and then made it known to them the two ways (Heaven or Hell). The person is always free to make his or her own choice.
People began to separate into different groups due to their rejection of truth and denial of clear proofs becoming evident to them from their Lord. Allah will only accept true submission, obedience and in purity and peace to His commandments. To believe in Allah and follow His Commandments has been the message of all prophets of monotheism. And until one day Allah has chosen HIS last Prophet, Mohammad (Sallallahu Alaihi Wasallam) to spread Islam.
Islam enjoins faith in the Oneness and Sovereignty of God, which makes man aware of the meaningfulness of the Universe and his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of Almighty Allah and of man's obligations towards Him. Belief in one God requires that we look upon all humanity as one family irrespective of colour, class, race or territory, under the protection of Allah the Creator and Nourisher of all. Islam rejects the idea of a chosen people, making faith in Allah and good action the only way to Heaven. Thus a direct relationship is established with Allah; open to all alike, without any mediator.
Islam not only teaches all well but shows in practicality how can one achieve righteousness, its not only limited to faith and worship but guides in every aspect of our lives. The way of life shown by Allah our CREATOR, SUSTAINER is no doubt the perfect. It is the same for the whole humanity be it a rich person or poor, a king or a slave, black or white thus uniting the whole mankind. Our LORD teaches and guides us in every matter of life, leadership, business,marriage, education, relationships, inheritance,etc etc. There is not a single aspect of life in which Islam does not guide us.
Islam teaches all that is good and forbids all that is bad for mankind. It teaches us love, brotherhood irrespective of any race or caste, honesty, kindness, selflessness, good manners, humbleness, piety. It forbids hatred, dishonesty, pride, selfishness, jealousy, hurting anyone, backbiting, stealing, killing, adultery, bribe, and oppression.
Thus it is the perfect code of life for the whole humanity, our LORD is "ONE", our way of life is "ONE ", our purpose of life is "ONE "and our ultimate goal is "ONE", Islam unites the whole mankind by its teachings . When there is unity among us then peace will automatically prevail. Human beings live according to their view of life. The tragedy of secular societies is that they fail to connect the different aspects of life. The secular and the religious, the scientific and the spiritual seem to be in conflict. Islam puts an end to this conflict and brings harmony to man's vision of life.
But then, the question arises again, is being Muslim and embracing Islam enough to create peace on earth? If that’s the case then why do Muslims fight each other? . I think this was happening because people starts idolating a person and praise that person and put that idol as the same level as Allah Himself. So that whenever other sects are having dispute over their leader then they were straightly fight in the name of their leader, not for the sake of their GOD. They forgot that Allah is the ONE and ONLY CREATOR that needs to be worshiped, leaders, Khalifahs, and even Prophets are only to be respected and followed accordingly, not to be worshiped. Islam does not teach or accept mere ritualism. It emphasizes intention and action. To worship Allah is to know Him and love Him, to act upon His laws in every aspect of life, to enjoin goodness and forbid evil and oppression, to practice charity and justice and to serve Him by serving mankind. Islam seeks to implant in man's heart the strongest conviction that his every thought and action are known by Allah, Who sees him at all times and in all places. Being a Muslim is the solution, holding on to Tawheed is the continuation and following Sharia laws is the perfection. May Allah guides us all.
Concept of God in Islam
It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word "god," which can be made plural, as in "gods," or made feminine, as in "goddess." It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.
The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty Creator and Sustainer of the universe, Who is similar to nothing, and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Qur'an, which is considered to be the essence of the unity or the motto of monotheism.
Surah 112 AI-Ikhlas (The Holy Quran)
In the name of Allah, the Merciful, the Compassionate.
Say (O Muhammad), He is God, the One God,
The Everlasting Refuge,
Who has not begotten, nor has been begotten,
And equal to Him is not anyone.
Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully and is not loving and kind. Nothing could be farther from the truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Qur'an begins with the verse, "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH), we are told that "God is more loving and kind than a mother to her dear child."
On the other hand, God is also Just. Hence, evildoers and sinners must have their share of punishment, and the virtuous must have God's bounties and favors. Actually, God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake should not receive similar treatment from their Lord as people who oppress and exploit others their whole lives. Expecting similar treatment for them would amount to negating the very belief in the accountability of man in the Hereafter and thereby negate all the incentives for a moral and virtuous life in this world.
The following Qur'anic verses are very clear and straightforward in this respect.
"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?"
Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human-beings as equals. They may distinguish themselves and get His favor through virtue and piety only.
The concepts that God rested on the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, and that God is incarnate in any human being are considered blasphemy from the Islamic point of view.
The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God that is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin that God will never forgive, despite the fact that He may forgive all other sins.
The Creator must be of a different nature from the things created because if He is of the same nature as they are, He will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing caused Him to come into existence, nothing outside Him causes Him to continue to exist, which means that he must be self-sufficient. And if He does not depend on anything for the continuance of His own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."
He is Self-sufficient or Self-subsistent, or, to use a Qur'anic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (Chapter 39: Verse 62-63)
"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and its repository." (Chapter 11: Verse 16)
God's Attributes
If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then his attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be, for example, two absolutely powerful Creators?
A moment's thought shows that this is not feasible. The Qur'an summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him: for then each god would have taken of that which he created and some of them would have risen up over others." (Chapter 23: Verse 91)
"And why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (Chapter 21: Verse 22)
The Oneness of God
The Qur'an reminds us of the falsity of all alleged gods. To the worshippers of man-made objects it asks: "Do you worship what you have carved yourself?" (37:95) Or "have you taken unto yourself others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him, he saw a star and said, "This is my Lord." But when it set, he said, "I love not the setters." When he saw the moon rising, he said, "This is my Lord." But when it set, he said, "If my Lord does not guide me, I shall surely be of the people gone astray. "When he saw the sun rising, he said, "This is my Lord; this is greater." But when it set, he said, "O my people, surely I quit that which you associate, I have turned my face to Him who originated the heavens and the earth; a man of pure faith, I am not one of the idolators." (Chapter 6: Verse 76-79)
The Believer's Attitude
In order to be a Muslim (basics of becoming muslim), that is, to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief, later called Tawhid Ar-Rububiyyah, is not enough. Many of the idolators knew and believed that only the Supreme God could do all this. But this was not enough to make them Muslims. To tawhid ar-rububiyyah, one must add tawhid al-'uluhiyyah. That is, one acknowledges the fact that it is God alone who deserves to be worshipped, and thus abstains from worshipping any other thing or being.
Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth. When faith enters a person's heart, it causes certain mental states that result in certain actions. Taken together, these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds."
Foremost among those mental stated is the feeling of gratitude towards God, which could be said to be the essence of ibada (worship).
The feeling of gratitude is so important that a non-believer is called 'kafir', which means 'one who denies a truth' and also 'one who is ungrateful'.
A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.
The Qur'an tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Qur'an:
"He is God; there is no god but He. He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God; there is no god but He. He is the King, the All-Holy, the All-Peace, the Guardian of the Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God, the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the Almighty, the All-Wise." (Chapter 59: Verse 22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, nor sleep. To Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them, and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth. The preserving of them oppresses Him not; He is the All-High, the All-Glorious." (Chapter 2: Verse 255)
People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth.
The Messiah, Jesus, son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not "Three." Refrain; better it is for you. God is only one God. Glory be to Him -- (He is) above having a son.
The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty Creator and Sustainer of the universe, Who is similar to nothing, and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Qur'an, which is considered to be the essence of the unity or the motto of monotheism.
Surah 112 AI-Ikhlas (The Holy Quran)
In the name of Allah, the Merciful, the Compassionate.
Say (O Muhammad), He is God, the One God,
The Everlasting Refuge,
Who has not begotten, nor has been begotten,
And equal to Him is not anyone.
Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully and is not loving and kind. Nothing could be farther from the truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Qur'an begins with the verse, "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH), we are told that "God is more loving and kind than a mother to her dear child."
On the other hand, God is also Just. Hence, evildoers and sinners must have their share of punishment, and the virtuous must have God's bounties and favors. Actually, God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake should not receive similar treatment from their Lord as people who oppress and exploit others their whole lives. Expecting similar treatment for them would amount to negating the very belief in the accountability of man in the Hereafter and thereby negate all the incentives for a moral and virtuous life in this world.
The following Qur'anic verses are very clear and straightforward in this respect.
"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?"
Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human-beings as equals. They may distinguish themselves and get His favor through virtue and piety only.
The concepts that God rested on the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, and that God is incarnate in any human being are considered blasphemy from the Islamic point of view.
The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God that is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin that God will never forgive, despite the fact that He may forgive all other sins.
The Creator must be of a different nature from the things created because if He is of the same nature as they are, He will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing caused Him to come into existence, nothing outside Him causes Him to continue to exist, which means that he must be self-sufficient. And if He does not depend on anything for the continuance of His own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."
He is Self-sufficient or Self-subsistent, or, to use a Qur'anic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (Chapter 39: Verse 62-63)
"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and its repository." (Chapter 11: Verse 16)
God's Attributes
If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then his attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be, for example, two absolutely powerful Creators?
A moment's thought shows that this is not feasible. The Qur'an summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him: for then each god would have taken of that which he created and some of them would have risen up over others." (Chapter 23: Verse 91)
"And why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (Chapter 21: Verse 22)
The Oneness of God
The Qur'an reminds us of the falsity of all alleged gods. To the worshippers of man-made objects it asks: "Do you worship what you have carved yourself?" (37:95) Or "have you taken unto yourself others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him, he saw a star and said, "This is my Lord." But when it set, he said, "I love not the setters." When he saw the moon rising, he said, "This is my Lord." But when it set, he said, "If my Lord does not guide me, I shall surely be of the people gone astray. "When he saw the sun rising, he said, "This is my Lord; this is greater." But when it set, he said, "O my people, surely I quit that which you associate, I have turned my face to Him who originated the heavens and the earth; a man of pure faith, I am not one of the idolators." (Chapter 6: Verse 76-79)
The Believer's Attitude
In order to be a Muslim (basics of becoming muslim), that is, to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief, later called Tawhid Ar-Rububiyyah, is not enough. Many of the idolators knew and believed that only the Supreme God could do all this. But this was not enough to make them Muslims. To tawhid ar-rububiyyah, one must add tawhid al-'uluhiyyah. That is, one acknowledges the fact that it is God alone who deserves to be worshipped, and thus abstains from worshipping any other thing or being.
Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth. When faith enters a person's heart, it causes certain mental states that result in certain actions. Taken together, these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds."
Foremost among those mental stated is the feeling of gratitude towards God, which could be said to be the essence of ibada (worship).
The feeling of gratitude is so important that a non-believer is called 'kafir', which means 'one who denies a truth' and also 'one who is ungrateful'.
A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.
The Qur'an tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Qur'an:
"He is God; there is no god but He. He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God; there is no god but He. He is the King, the All-Holy, the All-Peace, the Guardian of the Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God, the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the Almighty, the All-Wise." (Chapter 59: Verse 22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, nor sleep. To Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them, and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth. The preserving of them oppresses Him not; He is the All-High, the All-Glorious." (Chapter 2: Verse 255)
People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth.
The Messiah, Jesus, son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not "Three." Refrain; better it is for you. God is only one God. Glory be to Him -- (He is) above having a son.
Rights In Islam
Table Of Contents
The Rights Of Husband
The Rights of Parents
The wet-nurse
The Rights of Muslims
Rights of the Neighbour
Rights of the Travelling Companion
Rights of the Weak and Old
Rights of Human beings
Rights of Animals
The Virtues and Rights of Marriage
Glossary
Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibâdah and displeasing him or keeping him unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who offers her five times salât, fasts in the month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says : "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "There are three types of people whose salât is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. A person asked : "Who is the best woman?" Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salât in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they commit any excesses.
2. Respect and honour them in your speech and dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if they are kâfirs.
5. The following rights are due to parents after their death :
(a) Continue making du‘âs of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain ‘Ahâdîth. (Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The maternal aunt has the status of one’s mother." - Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillâh", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that ‘Amr never goes to the bazaar and he is confident that ‘Amr will fulfil this oath of his, then ‘Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows : give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.
Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are :
1. You should help them financially.
2. You should undertake their tasks with your own hands and legs.
3. You should console and comfort them.
4. You should not refuse to fulfil their needs and wants.
Rights of Human beings
1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'î reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghîbah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.
It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a harâm act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he asks out of wonder : "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.
5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child : "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.
6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made harâm. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ, Allah will help and assist him in his expenses and other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Sharî‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halâl earnings which Allah Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient, it is therefore incumbent to take special measures in reforming them.
11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.
The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kâfir is also included in this rule.
12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.
14. It is mentioned in a Hadîth that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadîth that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.
15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will not be able to harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed ‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walîmah after engaging in sexual intercourse with one's bride. However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is mustahab to have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.
Barakah : Literally means "blessings". It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.
Bid'ah : Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and asking Him for His forgiveness.
’Îlâ’ : Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ’îlâ’.
Fard : Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.
Fatwâ : A formal legal opinion or verdict in Islamic law.
Ghayr mahram : Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam.
Harâm : That which is unlawful or prohibited in Islam.
Hûr : Refers to the large-eyed women of jannah, promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of Allah.
Kaffârah : Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who must pay a compensation. For further details, refer to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'ân.
Madrasah : Literally means "a school". Also used to refer to a religious school.
Maghrib : Literally means "evening or sunset". Also refers to the time of sunset and the salât that is offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.
Mahrul mithl : The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.
Mustahab : Literally means "preferable or desirable". Refers to that act which was carried out by Rasûlullâh sallallâhu ‘alayhi wa sallam or the Sahâbah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijâb". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when offering salât.
Qurbâni : Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil.
Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which Rasûlullâh sallallâhu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.
Sunni : Refers to those who belong to the Ahlus Sunnah wal Jamâ'ah. This term is generally used as an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation". Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fâsiq and entails punishment.
Wali : In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walîmah : Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In Islamic terminology it refers to the act of washing oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihâr.
The Rights Of Husband
The Rights of Parents
The wet-nurse
The Rights of Muslims
Rights of the Neighbour
Rights of the Travelling Companion
Rights of the Weak and Old
Rights of Human beings
Rights of Animals
The Virtues and Rights of Marriage
Glossary
Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibâdah and displeasing him or keeping him unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who offers her five times salât, fasts in the month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says : "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "There are three types of people whose salât is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. A person asked : "Who is the best woman?" Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salât in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they commit any excesses.
2. Respect and honour them in your speech and dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if they are kâfirs.
5. The following rights are due to parents after their death :
(a) Continue making du‘âs of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain ‘Ahâdîth. (Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The maternal aunt has the status of one’s mother." - Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillâh", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that ‘Amr never goes to the bazaar and he is confident that ‘Amr will fulfil this oath of his, then ‘Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows : give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.
Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are :
1. You should help them financially.
2. You should undertake their tasks with your own hands and legs.
3. You should console and comfort them.
4. You should not refuse to fulfil their needs and wants.
Rights of Human beings
1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'î reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghîbah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.
It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a harâm act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he asks out of wonder : "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.
5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child : "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.
6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made harâm. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ, Allah will help and assist him in his expenses and other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Sharî‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halâl earnings which Allah Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient, it is therefore incumbent to take special measures in reforming them.
11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.
The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kâfir is also included in this rule.
12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.
14. It is mentioned in a Hadîth that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadîth that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.
15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will not be able to harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed ‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walîmah after engaging in sexual intercourse with one's bride. However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is mustahab to have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.
Barakah : Literally means "blessings". It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.
Bid'ah : Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and asking Him for His forgiveness.
’Îlâ’ : Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ’îlâ’.
Fard : Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.
Fatwâ : A formal legal opinion or verdict in Islamic law.
Ghayr mahram : Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam.
Harâm : That which is unlawful or prohibited in Islam.
Hûr : Refers to the large-eyed women of jannah, promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of Allah.
Kaffârah : Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who must pay a compensation. For further details, refer to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'ân.
Madrasah : Literally means "a school". Also used to refer to a religious school.
Maghrib : Literally means "evening or sunset". Also refers to the time of sunset and the salât that is offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.
Mahrul mithl : The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.
Mustahab : Literally means "preferable or desirable". Refers to that act which was carried out by Rasûlullâh sallallâhu ‘alayhi wa sallam or the Sahâbah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijâb". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when offering salât.
Qurbâni : Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil.
Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which Rasûlullâh sallallâhu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.
Sunni : Refers to those who belong to the Ahlus Sunnah wal Jamâ'ah. This term is generally used as an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation". Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fâsiq and entails punishment.
Wali : In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walîmah : Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In Islamic terminology it refers to the act of washing oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihâr.
Rights In Islam
Table Of Contents
The Rights Of Husband
The Rights of Parents
The wet-nurse
The Rights of Muslims
Rights of the Neighbour
Rights of the Travelling Companion
Rights of the Weak and Old
Rights of Human beings
Rights of Animals
The Virtues and Rights of Marriage
Glossary
Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibâdah and displeasing him or keeping him unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who offers her five times salât, fasts in the month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says : "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "There are three types of people whose salât is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. A person asked : "Who is the best woman?" Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salât in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they commit any excesses.
2. Respect and honour them in your speech and dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if they are kâfirs.
5. The following rights are due to parents after their death :
(a) Continue making du‘âs of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain ‘Ahâdîth. (Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The maternal aunt has the status of one’s mother." - Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillâh", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that ‘Amr never goes to the bazaar and he is confident that ‘Amr will fulfil this oath of his, then ‘Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows : give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.
Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are :
1. You should help them financially.
2. You should undertake their tasks with your own hands and legs.
3. You should console and comfort them.
4. You should not refuse to fulfil their needs and wants.
Rights of Human beings
1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'î reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghîbah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.
It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a harâm act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he asks out of wonder : "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.
5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child : "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.
6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made harâm. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ, Allah will help and assist him in his expenses and other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Sharî‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halâl earnings which Allah Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient, it is therefore incumbent to take special measures in reforming them.
11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.
The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kâfir is also included in this rule.
12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.
14. It is mentioned in a Hadîth that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadîth that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.
15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will not be able to harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed ‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walîmah after engaging in sexual intercourse with one's bride. However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is mustahab to have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.
Barakah : Literally means "blessings". It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.
Bid'ah : Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and asking Him for His forgiveness.
’Îlâ’ : Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ’îlâ’.
Fard : Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.
Fatwâ : A formal legal opinion or verdict in Islamic law.
Ghayr mahram : Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam.
Harâm : That which is unlawful or prohibited in Islam.
Hûr : Refers to the large-eyed women of jannah, promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of Allah.
Kaffârah : Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who must pay a compensation. For further details, refer to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'ân.
Madrasah : Literally means "a school". Also used to refer to a religious school.
Maghrib : Literally means "evening or sunset". Also refers to the time of sunset and the salât that is offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.
Mahrul mithl : The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.
Mustahab : Literally means "preferable or desirable". Refers to that act which was carried out by Rasûlullâh sallallâhu ‘alayhi wa sallam or the Sahâbah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijâb". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when offering salât.
Qurbâni : Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil.
Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which Rasûlullâh sallallâhu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.
Sunni : Refers to those who belong to the Ahlus Sunnah wal Jamâ'ah. This term is generally used as an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation". Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fâsiq and entails punishment.
Wali : In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walîmah : Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In Islamic terminology it refers to the act of washing oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihâr.
The Rights Of Husband
The Rights of Parents
The wet-nurse
The Rights of Muslims
Rights of the Neighbour
Rights of the Travelling Companion
Rights of the Weak and Old
Rights of Human beings
Rights of Animals
The Virtues and Rights of Marriage
Glossary
Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibâdah and displeasing him or keeping him unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who offers her five times salât, fasts in the month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says : "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "There are three types of people whose salât is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. A person asked : "Who is the best woman?" Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salât in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they commit any excesses.
2. Respect and honour them in your speech and dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if they are kâfirs.
5. The following rights are due to parents after their death :
(a) Continue making du‘âs of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain ‘Ahâdîth. (Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The maternal aunt has the status of one’s mother." - Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillâh", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that ‘Amr never goes to the bazaar and he is confident that ‘Amr will fulfil this oath of his, then ‘Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows : give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.
Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are :
1. You should help them financially.
2. You should undertake their tasks with your own hands and legs.
3. You should console and comfort them.
4. You should not refuse to fulfil their needs and wants.
Rights of Human beings
1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'î reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghîbah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.
It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a harâm act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he asks out of wonder : "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.
5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child : "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.
6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made harâm. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ, Allah will help and assist him in his expenses and other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Sharî‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halâl earnings which Allah Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient, it is therefore incumbent to take special measures in reforming them.
11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.
The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kâfir is also included in this rule.
12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.
14. It is mentioned in a Hadîth that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadîth that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.
15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will not be able to harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed ‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walîmah after engaging in sexual intercourse with one's bride. However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is mustahab to have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.
Barakah : Literally means "blessings". It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.
Bid'ah : Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and asking Him for His forgiveness.
’Îlâ’ : Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ’îlâ’.
Fard : Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.
Fatwâ : A formal legal opinion or verdict in Islamic law.
Ghayr mahram : Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam.
Harâm : That which is unlawful or prohibited in Islam.
Hûr : Refers to the large-eyed women of jannah, promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of Allah.
Kaffârah : Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who must pay a compensation. For further details, refer to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'ân.
Madrasah : Literally means "a school". Also used to refer to a religious school.
Maghrib : Literally means "evening or sunset". Also refers to the time of sunset and the salât that is offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.
Mahrul mithl : The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.
Mustahab : Literally means "preferable or desirable". Refers to that act which was carried out by Rasûlullâh sallallâhu ‘alayhi wa sallam or the Sahâbah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijâb". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when offering salât.
Qurbâni : Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil.
Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which Rasûlullâh sallallâhu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.
Sunni : Refers to those who belong to the Ahlus Sunnah wal Jamâ'ah. This term is generally used as an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation". Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fâsiq and entails punishment.
Wali : In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walîmah : Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In Islamic terminology it refers to the act of washing oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihâr.
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