Tuesday, 20 August 2013
Wednesday, 20 February 2013
10 Golden Quotes For A Muslim
1) When you see a person who has been given more than you in money and beauty, look to those, who have been given less.
2) A Muslim who meets with others and shares their burdens is better than one who lives a life of seclusion and contemplation.
3) It is better to sit alone than in company with the bad; and it is, better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words.
4) The best richness is the richness of the soul.
5) Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy mankind.
6) He is not of us who is not affectionate to the little ones, and does not respect the old; and he is not of us, who does not order which is lawful, and prohibits that which is unlawful.
7) Much silence and a good disposition, there are no two things better than these.
8) Kindness is a mark of faith, and whoever is not kind has no faith.
9) The best of the houses is the house where an orphan gets love and kindness.
10) To overcome evil with good is good, to resist evil by evil is evil.
Is Hijab farz ??
What are your thoughts on hijab?
Some Web sites claim that it is not fard. Their argument is that the verse in Surah Nur only states that women should cover their breasts. Does that mean that women do not need to cover their arms, legs, waist, neck, hair, hips, etc.?
Are we to believe that the verse in the Qur'an only mentions that women should wrap their headscarf around their breasts and that everything else can be exposed?
The Qur'an is composed of nearly 7,000 ayahs. We cannot select just one ayah and expect it to explain everything. The Qur'an is explained in detail, so we may have to find another ayah to offer greater explanation.
The Qur'an says that women should cover everything except "what is apparent of it". What does "except what is apparent" mean? This is one of the passages in the Quran that is not clear in meaning (see Surah Ali Imran ayah 7).
Interpretations of this verse from the Scholars of the major legal schools (madhahib):
Imam Abu Bakr Jassas, Hanafi scholar: "Our scholars say that this [exemption] denotes the woman's face and hands"
Imam Abu Abdullah Qurtubi, Maliki scholar: "Since the normal case is that a woman’s face and hands are revealed by the force of habit and for worship, as this is required in salat and hajj, then it is appropriate to say that the exemption [in 24:31] applies to these"
Imam Fakhr ad-Din Razi, Shafi'i scholar: "Since the showing of the face and hands is necessary, the jurists had no choice but to agree that they are not awra"
Imam Ahmad ibn Qudama, Hanbali scholar: "[I prefer this opinion] because necessity demands that the face should be uncovered for buying and selling, and the hands should be uncovered for giving and taking"
Imam Abu Muhammad ibn Hazm, Zahiri scholar: "The part of the woman's body which has to be concealed is the whole of it except her face and her hands"
Now, it is very clear. If a woman must conceal all of her beauty except her face and hands, she must necessarily be concealing her hair. Even if "not to display their beauty except what is apparent" were the only text in the verse, yet as the Prophet (sAas) has explained the meaning of the Quran, a woman would still have to cover everything but her face and hands.
We can also look at the meaning of the word "khimar". The word "khimar" comes from the root KHAMARA meaning "to cover". However, the particular form "khimar" may have a more specific meaning. Let's look at what it is:
1) In the Arabic of the Prophet (sAas), the word "khimar" referred to a HEADCOVERING. This can be seen in the hadiths in which the Prophet (sAas) wiped his wet hands over his khimar and his socks, from which the scholars have derived that it is halal to wipe wet hands over the HEADCOVERING and the socks.
2) The authorities on classical Arabic have defined the word "khimar" as a HEADCOVERING. For instance the dictionary Aqrab al-Mawarid defines the word "khimar" as, "All such pieces of cloth which are used to cover the head. It is a piece of cloth which is used by a woman to cover her head". The great scholar Imam Abu'l-Fida ibn Kathir defines the word "khimar" in the following words, "Khumur is the plural of khimar which means something that covers, and is what is used to cover the head. This is what is known among the people as a khimar". A modern scholar, Shaykh Muhammad al-Munajjid says, "Khimar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: 'Khammiru aaniyatakum (cover your vessels).' Everything that covers something else is called its khimar. But in common usage khimar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimar. Some of the fuqaha have defined it as that which covers the head, the temples and the neck. The difference between the hijab and the khimar is that the hijab is something which covers all of a woman’s body, whilst the khimar in general is something with which a woman covers her head".
3) Imam Abu Abdullah Qurtubi describes the historical circumstances relating to the wearing of the khimar in pre-Islamic Arabia as follows, "Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar". Similarly, Imam Abu'l-Fida ibn Kathir reports, "'Draw their khumur to cover their bosoms' means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, hair and earrings uncovered". Both of these descriptions provide clear, explicit, specific explanations of what "extend their khimars to cover their bosoms" means.
4) The scholars have agreed unanimously that the khimar is a HEADCOVERING.
Please do not try to interpret the Quran by just looking up in some dictionary what the meaning of the root KHAMARA means. Each of the forms derived from this root may have a specific meaning. In order to interpret the Quran properly you need to know what the specific meaning of the particular form "khimar" was in the Arabic of the Prophet (sAas). According to the common usage recorded from that time (in the hadiths), to dictionaries that have preserved the classical Arabic, and to the reports of the actual practice of the women of that time, the khimar is a HEADCOVERING. Can you present any hadiths or other Arabic writing of the time of the Prophet (sAas) that use the word "khimar" to mean a shirt or any type of covering other than a HEADCOVERING? Can you present entries from dictionaries of classical Arabic that fail to give HEADCOVERING as a defintion of "khimar"? Can you present reports of the dress of the pre-Islamic Arab women that apply the word "khimar" to other than a HEADCOVERING? Can you present opinions of the ulama that the khimar is other than a HEADCOVERING? If not, you have not refuted any of the evidence presented here. The examples I have given above are the accepted ways of determining what the meaning of the Quran is.
Now, if I told you "extend your hat to cover your ears" you would know automatically that the hat is a heacovering because that is what the word "hat" means in English, and you would understand automatically that the hat is to remain on the head while being extended down to cover the ears. Likewise the Arabs, when they were told "extend your khimar to cover your bosom", knew automatically that the khimar was a HEADCOVERING because that is what the word "khimar" means in Arabic, and they understood automatically that the khimar was to remain on the head while being extended to cover the bosom.
There can be no doubt about it, the meaning of the Arabic word "khimar" is HEADCOVERING. The Quran doesn't mention the word "head" separately because there is no need to, any more than English-speakers need to be told that a hat is worn on the head.
15 Punishments from Allah
A saying of our holy prophet (Peace Be Upon Him) that
if u hear even small saying by him(Peace Be Upon Him) pass it to other people in the world so that they should also be aware of it and to also prepare ourself for the life after death, which is the real one.. Punishment for not offering prayers!
Hadith of prophet (P.B.U.H)The one who disdains the prayers will receive fifiteen punishments from Allah. Six punishments in lifetime, three while dying, three in grave and three on the Day of judgememt.
The six punishments of life:
1. Allah takes away blessing from his age (makes his life unfortunate)
2. Allah does not accept his plea( DU'aa)
3. Allah erases the features of good people from his face
4. He will be tested by all creatures on earth
5. Allah does not award him for his good deeds ( No thawab)
6. He will not be included in the DU'aa of good people.
The three punishments while dying:
1. He dies humiliated
2. He dies hungry
3. He dies thirsty, even if he drinks the water of all seas he will still be
thirsty.
The three punishments in the grave:
1. Allah tightens his grave until his chest ribs come over each other
2. Allah pours on him fire with embers
3. Allah sets on him a snake called "The brave","The bold", which hits him from morning until afternoon for leaving Fajr prayer, and from the afternoon until
Asr for leaving Zohar prayer and son on. With each strike he sinks 70 yards
under the ground.
The three punishments of the day of judgement:
1. Allah sends who would accompany him to hell pulling him on the face
2. Allah gives him an angry look that makes the flesh of his face fall down
3. Allah judges him strictly and orders him to be thrown in hell.
Plz brothers and sisters distribute this message to all your muslims brothers and sisters and u will be earning a reward as well as helping to show your brothers and sisters the Right Path. May Allah give guidance to all of us...AAMEEN....
Sunday, 6 January 2013
Tuesday, 18 September 2012
Divorce (Talaq) In Islam– Rules Of Divorce (Talaq) In Quran
Divorce (Talaaq) In Islam And Quran - Introduction
Marriage and divorce are two basics of our family system. Beginning of a new family starts when two male and females decide living together after a formal marriage contract. In Islam, marriage can not become a valid legal contract till both male and female (infront of at least two males or one male & 2 females as witness) freely agrees on it. Willing of the bachelor female's wali (her father or other legal patron) is another requirement for the assistance of the female as she alone could not select the right life partner for her. However, it is no more required if she is re-marrying after the divorce or the death of her husband. Marriage of a minor or underage girl can be done by her wali's wish alone. Quran allows such marriage of minor girls in surat talq-4. According to Islamic scholars, such minor girl have the right to cancel her marriage as when she becomes adult if she is not yet handed over to her husband.
Divorce (Talaq) In Quran And Islam – Hadith On Divorce (Talaq)
After marriage both male and female life partners have almost equal opportunities to get divorce if they don't want to live together. However it should be noted that as per our beloved prophet (peace be upon him):Allah did not make anything lawful more abominable to Him than Divorce. Of all the lawful acts the most detestable to Allah is Divorce.(Sunan Abu dawud: Book #12, Hadith #2172-2173)
Divorce In Islam – Five Ways OF Talaq In Islam
Renowned Islamic scholar Dr Zakir Naik says that there are five way to get divorce in Islam.
Dr. Zakir Naik:A woman cannot give 'Talaq' - because Talaq' is a Arabic word used for divorce, when a man gives to a woman - husband gives to a wife - but a woman can divorce.
Divorce (Talaq) In Islam – Divorce By Unilateral Agreement
1. The first type is by unilateral… by unilateral agreement, between the husband and wife - Both may say… 'Okay, we are not compatible… let us part'.
Divorce (Talaq) In Islam – Divorce On Husband's Will
2.The second type, is by the unilateral will of the husband, that is called a 'Talaq', in which, he has to forgo his 'Meher'. If he has not paid it, he has to pay it to her… and including the gifts, he has given to her.
Divorce (Talaq) In Islam – Divorce On Wife's Will
3.Third type, is by the unilateral will of the wife - I repeat, by the unilateral will of the wife… if she mentions it in her marriage contract. If she mentions it in her Nikah-Nama… in her marriage contract, that she has the right to give unilateral divorce, she can give it - It is call as 'Isma'. I have never heard of anyone speaking of an 'Isma' - It is called as 'Isma' - Even a woman can give divorce, 'Isma'.
Divorce (Talaq) In Islam – Divorce As Nikah –e- Fask
4. Fourth category is, if the husband ill-treats her, or not give her equal rights, she has the right to go to a Kazi or court for divorce, and nullify the marriage - It is called as 'Nikah-e-Fask'. In this, according to the Kazi, he may ask the husband to give the full 'Meher', or part of the 'Meher', depending upon the Kazi.
Divorce (Talaq) In Islam – Divorce As Khulah
5.And the last is 'Khulah'- that even though the husband may be a very good husband, the wife has got no complaints against the husband, but for personal reasons, she does not like the husband - she can request the husband, to divorce her - and that is called as 'Khulah'.
But very few people talk about women giving divorce, to the men. Some of the Ulemas have categorized these 5 types of divorce, into 2 or 3 different categories, but broadly there are 5 types of divorce, in Islam. Hope that answers the question.
Divorce (Talaq) In Islam – Quranic Verse 1 On Divorce (Talaq)
And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise. (Al-Baqara-228)
Divorce (Talaq) In Islam – Quranic Verse 2 On Divorce (Talaq)
The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal - money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, and then such are the Zâlimûn (wrong-doers). (Al-Baqara-229)
Divorce (Talaq) In Islam – Quranic Verse 3 On Divorce (Talaq)
And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allâh, which He makes plain for the people who have knowledge. (Al-Baqara- 230)
Divorce (Talaq) In Islam – Quranic Verse 4 On Divorce (Talaq)
And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do (Al-Baqara-234)
Divorce (Talaq) In Islam – Quranic Verse 5 On Divorce (Talaq)
O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no iddah (divorce prescribed period) have you to count in respect of them. So give them a present, and set them free (i.e. divorce), in a handsome manner. (Al-Ahzab-49)
On the basis of above verses, Islamic scholars have compiled following valid points On Divorce (Talaq) In Islam
1. Husband can give maximum three divorces to his wife.
2. After one or two divorces, he has right to take back his divorcee within iddah period and after iddah period he can re-marry with her.
3. If three divorces have been given, husband has no right to take back his divorcee.
4. After three divorces, husband can not re-marry with her divorcee till she marries with another person and get divorce from that person. This is called halalah in Islamic shariyat.
5. Iddah of a divorcee woman is three menstrual periods. Only after this period, she can marry to any one else.
6. No iddah period is required if woman is divorced before sexual intercourse.
7. Iddah of a widow woman is four lunar months and ten days.
8. Iddah of a pregnant widow or divorce woman is the period till she delivered the child.
Let's recite some more verses from Quran about Divorce given in soorah talaq.
Divorce (Talaq) In Islam – Quranic Verse 6 On Divorce (Talaq)
O Prophet (SAW)! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods). And fear Allâh your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allâh. And whosoever transgresses the set limits of Allâh, and then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allâh will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce). (talaq-1)
Divorce (Talaq) In Islam – Quranic Verse 7 On Divorce (Talaq)
Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you (Muslims). And establish the testimony for Allâh. That will be an admonition given to him who believes in Allâh and the Last Day. And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). (2) And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things. (3)
Divorce (Talaq) In Islam – Quranic Verse 8 On Divorce (Talaq)
And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed periods), if you have doubt (about their period), is three months, and for those who have no courses (i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death . And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they laydown their burden, and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him. (Talaq-4) That is the Command of Allâh, which He has sent down to you, and whosoever fears Allâh and keeps his duty to Him, He will expiate from him his sins, and will enlarge his reward. (Talaq-5)
Divorce (Talaq) In Islam – Quranic Verse 9 On Divorce (Talaq)
Lodge them (the divorced women) where you dwell, according to your means, and do not harm them so as to straiten them (that they be obliged to leave your house). And if they are pregnant, then spend on them till they lay down their burden. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). (6) Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allâh has given him. Allâh puts no burden on any person beyond what He has given him. Allâh will grant after hardship, ease. (Talaq-7)
Instructions On Divorce (Talaq) In Islam As Per Above Verses:
1. Do not divorce a woman during her menstrual periods. Divorce should only be given in her that neat and clean period in which sexual intercourse is not done. Woman can be divorced if she is pregnant. It should be noted that divorce will be still valid if it is granted against these quranic instructions. However they will be considered as sinful.
2. After having divorce, woman should stay to her husband's home till the end of iddah i.e. three menstrual periods. She should not leave her husband's home nor should her husband force her to leave home.
3. While divorcing a woman, man should witnessed two persons. Please note that witnessing is better for both parties. Otherwise divorce will be legally valid without witness too.
4. Iddah period of old women is three lunar months if she is no more menstruating.
5. Iddah period of a minor or underage girl is also three lunar months if she has not yet started menstruating. Quran here not only allows marrying with such minor girl but also allows sexual intercourse with underage wife. Because there is no iddah period of untouched divorced wife as mentioned surah Al-Ahzab-49.
6. During iddah period, husband is responsible to bear expenses of his divorced wife.
7. If divorced wife is pregnant, the man is responsible to bear all her expense till delivery and expense of his child after birth as well.
Marriage and divorce are two basics of our family system. Beginning of a new family starts when two male and females decide living together after a formal marriage contract. In Islam, marriage can not become a valid legal contract till both male and female (infront of at least two males or one male & 2 females as witness) freely agrees on it. Willing of the bachelor female's wali (her father or other legal patron) is another requirement for the assistance of the female as she alone could not select the right life partner for her. However, it is no more required if she is re-marrying after the divorce or the death of her husband. Marriage of a minor or underage girl can be done by her wali's wish alone. Quran allows such marriage of minor girls in surat talq-4. According to Islamic scholars, such minor girl have the right to cancel her marriage as when she becomes adult if she is not yet handed over to her husband.
Divorce (Talaq) In Quran And Islam – Hadith On Divorce (Talaq)
After marriage both male and female life partners have almost equal opportunities to get divorce if they don't want to live together. However it should be noted that as per our beloved prophet (peace be upon him):Allah did not make anything lawful more abominable to Him than Divorce. Of all the lawful acts the most detestable to Allah is Divorce.(Sunan Abu dawud: Book #12, Hadith #2172-2173)
Divorce In Islam – Five Ways OF Talaq In Islam
Renowned Islamic scholar Dr Zakir Naik says that there are five way to get divorce in Islam.
Dr. Zakir Naik:A woman cannot give 'Talaq' - because Talaq' is a Arabic word used for divorce, when a man gives to a woman - husband gives to a wife - but a woman can divorce.
Divorce (Talaq) In Islam – Divorce By Unilateral Agreement
1. The first type is by unilateral… by unilateral agreement, between the husband and wife - Both may say… 'Okay, we are not compatible… let us part'.
Divorce (Talaq) In Islam – Divorce On Husband's Will
2.The second type, is by the unilateral will of the husband, that is called a 'Talaq', in which, he has to forgo his 'Meher'. If he has not paid it, he has to pay it to her… and including the gifts, he has given to her.
Divorce (Talaq) In Islam – Divorce On Wife's Will
3.Third type, is by the unilateral will of the wife - I repeat, by the unilateral will of the wife… if she mentions it in her marriage contract. If she mentions it in her Nikah-Nama… in her marriage contract, that she has the right to give unilateral divorce, she can give it - It is call as 'Isma'. I have never heard of anyone speaking of an 'Isma' - It is called as 'Isma' - Even a woman can give divorce, 'Isma'.
Divorce (Talaq) In Islam – Divorce As Nikah –e- Fask
4. Fourth category is, if the husband ill-treats her, or not give her equal rights, she has the right to go to a Kazi or court for divorce, and nullify the marriage - It is called as 'Nikah-e-Fask'. In this, according to the Kazi, he may ask the husband to give the full 'Meher', or part of the 'Meher', depending upon the Kazi.
Divorce (Talaq) In Islam – Divorce As Khulah
5.And the last is 'Khulah'- that even though the husband may be a very good husband, the wife has got no complaints against the husband, but for personal reasons, she does not like the husband - she can request the husband, to divorce her - and that is called as 'Khulah'.
But very few people talk about women giving divorce, to the men. Some of the Ulemas have categorized these 5 types of divorce, into 2 or 3 different categories, but broadly there are 5 types of divorce, in Islam. Hope that answers the question.
Divorce (Talaq) In Islam – Quranic Verse 1 On Divorce (Talaq)
And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise. (Al-Baqara-228)
Divorce (Talaq) In Islam – Quranic Verse 2 On Divorce (Talaq)
The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal - money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, and then such are the Zâlimûn (wrong-doers). (Al-Baqara-229)
Divorce (Talaq) In Islam – Quranic Verse 3 On Divorce (Talaq)
And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allâh, which He makes plain for the people who have knowledge. (Al-Baqara- 230)
Divorce (Talaq) In Islam – Quranic Verse 4 On Divorce (Talaq)
And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do (Al-Baqara-234)
Divorce (Talaq) In Islam – Quranic Verse 5 On Divorce (Talaq)
O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no iddah (divorce prescribed period) have you to count in respect of them. So give them a present, and set them free (i.e. divorce), in a handsome manner. (Al-Ahzab-49)
On the basis of above verses, Islamic scholars have compiled following valid points On Divorce (Talaq) In Islam
1. Husband can give maximum three divorces to his wife.
2. After one or two divorces, he has right to take back his divorcee within iddah period and after iddah period he can re-marry with her.
3. If three divorces have been given, husband has no right to take back his divorcee.
4. After three divorces, husband can not re-marry with her divorcee till she marries with another person and get divorce from that person. This is called halalah in Islamic shariyat.
5. Iddah of a divorcee woman is three menstrual periods. Only after this period, she can marry to any one else.
6. No iddah period is required if woman is divorced before sexual intercourse.
7. Iddah of a widow woman is four lunar months and ten days.
8. Iddah of a pregnant widow or divorce woman is the period till she delivered the child.
Let's recite some more verses from Quran about Divorce given in soorah talaq.
Divorce (Talaq) In Islam – Quranic Verse 6 On Divorce (Talaq)
O Prophet (SAW)! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods). And fear Allâh your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allâh. And whosoever transgresses the set limits of Allâh, and then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allâh will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce). (talaq-1)
Divorce (Talaq) In Islam – Quranic Verse 7 On Divorce (Talaq)
Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you (Muslims). And establish the testimony for Allâh. That will be an admonition given to him who believes in Allâh and the Last Day. And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). (2) And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things. (3)
Divorce (Talaq) In Islam – Quranic Verse 8 On Divorce (Talaq)
And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed periods), if you have doubt (about their period), is three months, and for those who have no courses (i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death . And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they laydown their burden, and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him. (Talaq-4) That is the Command of Allâh, which He has sent down to you, and whosoever fears Allâh and keeps his duty to Him, He will expiate from him his sins, and will enlarge his reward. (Talaq-5)
Divorce (Talaq) In Islam – Quranic Verse 9 On Divorce (Talaq)
Lodge them (the divorced women) where you dwell, according to your means, and do not harm them so as to straiten them (that they be obliged to leave your house). And if they are pregnant, then spend on them till they lay down their burden. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). (6) Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allâh has given him. Allâh puts no burden on any person beyond what He has given him. Allâh will grant after hardship, ease. (Talaq-7)
Instructions On Divorce (Talaq) In Islam As Per Above Verses:
1. Do not divorce a woman during her menstrual periods. Divorce should only be given in her that neat and clean period in which sexual intercourse is not done. Woman can be divorced if she is pregnant. It should be noted that divorce will be still valid if it is granted against these quranic instructions. However they will be considered as sinful.
2. After having divorce, woman should stay to her husband's home till the end of iddah i.e. three menstrual periods. She should not leave her husband's home nor should her husband force her to leave home.
3. While divorcing a woman, man should witnessed two persons. Please note that witnessing is better for both parties. Otherwise divorce will be legally valid without witness too.
4. Iddah period of old women is three lunar months if she is no more menstruating.
5. Iddah period of a minor or underage girl is also three lunar months if she has not yet started menstruating. Quran here not only allows marrying with such minor girl but also allows sexual intercourse with underage wife. Because there is no iddah period of untouched divorced wife as mentioned surah Al-Ahzab-49.
6. During iddah period, husband is responsible to bear expenses of his divorced wife.
7. If divorced wife is pregnant, the man is responsible to bear all her expense till delivery and expense of his child after birth as well.
Wednesday, 29 August 2012
Verdict of Islam on Men Shaking Hands With Non-Mehram Women
One of the major questions asked by most of the Muslims residing in West is that, shaking hands with a non-mehram woman is permissible or not?
The ‘woman’ in the question includes both Muslim and Non-Muslim women. Though the Eastern countries provide far less places and chances, where non-mehram men and woman can shake hands with each other, on contrary survival is not possible without doing so in the western world. Moreover, shaking hands with a non-mehram woman is regarded as a sin in Islam.
As the Hadeeth of Prophet (PBUH) says:
“For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him”
This Hadeeth shows the extreme disliking of the act of shaking hands or touching a non-mahram woman. Touching a non-mahram woman is a grievous sin, and receiving a fatal stroke of iron pin on head is better than committing this sin.
The Sunnah of the Holy Prophet (PBUH) is in direct compliance with the message of Quran. Therefore, there is not a single chance that Prophet (PBUH) would do what is against the Quran. Umaymah the daughter of Raqeeqah narrates that:
‘The Messenger of Allah (Peace Be Upon Him) said, “I do not shake hands with women”
This is the clear message of Holy Prophet (PBUH) in case you seek answer to your question of shaking hands with non-mehram women. No reply could be as clear as the reply in the above hadeeth.
Now if Prophet (PBUH) did not shake hands with any women, then the next question that arises in mind is, how did he take the bay’ah (pledge) of all the women?
The custom with men was that, Prophet (PBUH) would take the hand of the other person in his hand and then take his pledge of Tauheed and pronounce him a Muslim. However, in case of women, Prophet (PBUH) adopted a different strategy, which did not require physical touch of any sort. As narrated by Aa’isha (May Allah be Pleased with Her):
“He used to accept the women’s oath of allegiance by words only”
Meaning that he did not apply the same custom of taking pledge of men on the women, there was no handshake and no physical contact.
You will find different tafseers of Mufassareen, where they would mention that during the pledge, the Prophet (PBUH) would ask for a vessel of water, and would dip his hands in to it, and then the women would do the same to complete the pledge. Some of the mufassareeen say that, the Prophet (PBUH) shake hands with woman, with a Qatari Cloak in his hand, and some say that Umar (May Allah be Pleased with Him), would do the hand shake with women on his behalf.
All of these tafaseer are untrue and unauthentic, especially the last one. If you learn Quran, you will know that Prophet (PBUH) was Masoom (infallible), and if the Infallible Prophet (PBUH) could not shake hand with women, then how could Umar (Allah be pleased with him) do so.
Islam is a religion of understanding, so in case of necessity where a woman does not have any other woman to help her, like in medical treatment, removing of tooth, or any eye procedure, then a non-mahram can touch a woman and it would not be considered a sin. Because the act was performed in dire necessity, and there was no other option.
In a nutshell, shaking hands or touching a non-mahram is extremely prohibited in Islam, with no leverage whatsoever. You can only have physical contact with a non-mahram, if he or she is in a medical treatment, and don’t have the option of being taken care by the same gender.
The ‘woman’ in the question includes both Muslim and Non-Muslim women. Though the Eastern countries provide far less places and chances, where non-mehram men and woman can shake hands with each other, on contrary survival is not possible without doing so in the western world. Moreover, shaking hands with a non-mehram woman is regarded as a sin in Islam.
As the Hadeeth of Prophet (PBUH) says:
“For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him”
This Hadeeth shows the extreme disliking of the act of shaking hands or touching a non-mahram woman. Touching a non-mahram woman is a grievous sin, and receiving a fatal stroke of iron pin on head is better than committing this sin.
The Sunnah of the Holy Prophet (PBUH) is in direct compliance with the message of Quran. Therefore, there is not a single chance that Prophet (PBUH) would do what is against the Quran. Umaymah the daughter of Raqeeqah narrates that:
‘The Messenger of Allah (Peace Be Upon Him) said, “I do not shake hands with women”
This is the clear message of Holy Prophet (PBUH) in case you seek answer to your question of shaking hands with non-mehram women. No reply could be as clear as the reply in the above hadeeth.
Now if Prophet (PBUH) did not shake hands with any women, then the next question that arises in mind is, how did he take the bay’ah (pledge) of all the women?
The custom with men was that, Prophet (PBUH) would take the hand of the other person in his hand and then take his pledge of Tauheed and pronounce him a Muslim. However, in case of women, Prophet (PBUH) adopted a different strategy, which did not require physical touch of any sort. As narrated by Aa’isha (May Allah be Pleased with Her):
“He used to accept the women’s oath of allegiance by words only”
Meaning that he did not apply the same custom of taking pledge of men on the women, there was no handshake and no physical contact.
You will find different tafseers of Mufassareen, where they would mention that during the pledge, the Prophet (PBUH) would ask for a vessel of water, and would dip his hands in to it, and then the women would do the same to complete the pledge. Some of the mufassareeen say that, the Prophet (PBUH) shake hands with woman, with a Qatari Cloak in his hand, and some say that Umar (May Allah be Pleased with Him), would do the hand shake with women on his behalf.
All of these tafaseer are untrue and unauthentic, especially the last one. If you learn Quran, you will know that Prophet (PBUH) was Masoom (infallible), and if the Infallible Prophet (PBUH) could not shake hand with women, then how could Umar (Allah be pleased with him) do so.
Islam is a religion of understanding, so in case of necessity where a woman does not have any other woman to help her, like in medical treatment, removing of tooth, or any eye procedure, then a non-mahram can touch a woman and it would not be considered a sin. Because the act was performed in dire necessity, and there was no other option.
In a nutshell, shaking hands or touching a non-mahram is extremely prohibited in Islam, with no leverage whatsoever. You can only have physical contact with a non-mahram, if he or she is in a medical treatment, and don’t have the option of being taken care by the same gender.
How Concerned Islam Is??? About Human Rights In A Society ....
Though Islam is not the only divine religion descended upon humanity for the ultimate purpose of their guidance, but it is definitely the final one chosen for this purpose by the ultimate creator Allah Almighty. This is not just some positive apprehension, but it is a fact mentioned by Allah (SWT) in the final Scripture, the Holy Quran, such as in the verse mentioned below:
This day, I have perfected your religion for you and completed My favor upon you, and have chosen for you Islam as your religion…” (Holy Qur’an, 5:3)
Now, mention of the word “complete” means comprehensively complete; covering all aspects of life, including the most talked about one today, i.e. human rights. Unlike what is portrayed about state of affairs related to human rights in Islamic societies on media, let us have a deeper look at the ultimate source of guidance for Muslims, i.e. the Holy Quran and try to infer truth from it. This shall also compel us to find a learned and experienced Quran tutor who might guide us in detail about teachings of Islam as mentioned in Qur’an.
Freedom of choosing religion
Let us start by one of the most popularized allegation on Islam, i.e. people are forcefully converted to Islam. Have a look at this clear and blunt verse that shall serve enough to conclude the true state of affairs in this regard from true Islamic perspective:
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. (2:256)
Protecting all under Islamic jurisdiction
Yet another proof to Islam’s intent to unbiased justice and freedom in an Islamic society comes from the fact that it not only cares for Muslims living in an Islamic society, but cares for all, irrespective of their religions. “Dhimmi” is a term that refers to non Muslims living in an Islamic state. Look what Prophet Muhammad (PBUH) said in this regard:
“One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise.”
Protesting tyranny
Today, media portrays Islam as a religion that promotes tyranny. Though it appears true under current circumstances when majority of Islamic societies are being ruled by tyrants, but this is much far from true Islamic perspective that can be seen from the following statement of the first Caliph of Muslims, i.e. Abu Bakar (R.A):
“Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate.”
Share of needy in basic necessities of life
This is yet another brilliant chapter in Islam’s concern about human welfare. It asks and encourages for provision of basic necessities of life to all, especially the needy ones, as evident from the following verse:
Adh-Dhariyat [51:19] And in their wealth and possessions (was remembered) the right of the (needy), him who asked and him who (for some reason) was prevented (from asking).
Securing life and property
Security of human life and property is also very important in regard to Islam’s concept of human welfare. Have a look at the following words from The Last Sermon of Holy Prophet Muhammad (PBUH) at Hajja-tul-vida:
“Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection.”
Conclusion
The points mentioned above serve just a little fraction of the comprehensive teachings of Islam on human rights in Qur’an and Sunnah. That is why learning both of them are so imperative to Muslims. In fact, we can do it in the most convenient manner by registering with Quran online institutions where tutors help people in learning the ways of Quran and Sunnah.
Remember, Allah Almighty has descended His final message to humanity in the form of Quran, to be complemented by Sunnah as well. Now, it rests upon us to get acquainted with it and get the best out of it. Make sure you also do that before it is too late.
This day, I have perfected your religion for you and completed My favor upon you, and have chosen for you Islam as your religion…” (Holy Qur’an, 5:3)
Now, mention of the word “complete” means comprehensively complete; covering all aspects of life, including the most talked about one today, i.e. human rights. Unlike what is portrayed about state of affairs related to human rights in Islamic societies on media, let us have a deeper look at the ultimate source of guidance for Muslims, i.e. the Holy Quran and try to infer truth from it. This shall also compel us to find a learned and experienced Quran tutor who might guide us in detail about teachings of Islam as mentioned in Qur’an.
Freedom of choosing religion
Let us start by one of the most popularized allegation on Islam, i.e. people are forcefully converted to Islam. Have a look at this clear and blunt verse that shall serve enough to conclude the true state of affairs in this regard from true Islamic perspective:
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. (2:256)
Protecting all under Islamic jurisdiction
Yet another proof to Islam’s intent to unbiased justice and freedom in an Islamic society comes from the fact that it not only cares for Muslims living in an Islamic society, but cares for all, irrespective of their religions. “Dhimmi” is a term that refers to non Muslims living in an Islamic state. Look what Prophet Muhammad (PBUH) said in this regard:
“One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise.”
Protesting tyranny
Today, media portrays Islam as a religion that promotes tyranny. Though it appears true under current circumstances when majority of Islamic societies are being ruled by tyrants, but this is much far from true Islamic perspective that can be seen from the following statement of the first Caliph of Muslims, i.e. Abu Bakar (R.A):
“Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate.”
Share of needy in basic necessities of life
This is yet another brilliant chapter in Islam’s concern about human welfare. It asks and encourages for provision of basic necessities of life to all, especially the needy ones, as evident from the following verse:
Adh-Dhariyat [51:19] And in their wealth and possessions (was remembered) the right of the (needy), him who asked and him who (for some reason) was prevented (from asking).
Securing life and property
Security of human life and property is also very important in regard to Islam’s concept of human welfare. Have a look at the following words from The Last Sermon of Holy Prophet Muhammad (PBUH) at Hajja-tul-vida:
“Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection.”
Conclusion
The points mentioned above serve just a little fraction of the comprehensive teachings of Islam on human rights in Qur’an and Sunnah. That is why learning both of them are so imperative to Muslims. In fact, we can do it in the most convenient manner by registering with Quran online institutions where tutors help people in learning the ways of Quran and Sunnah.
Remember, Allah Almighty has descended His final message to humanity in the form of Quran, to be complemented by Sunnah as well. Now, it rests upon us to get acquainted with it and get the best out of it. Make sure you also do that before it is too late.
Islamic Beliefs About The Day Of Judgment
The infinite colors of this world and the whole universe have always been a great source of inspiration for brilliant minds, intriguing them to uncover and explore what inspires them and much beyond. However, no matter how colorful, bright, and attractive all this might be; it was never meant to be eternal, as told by the ultimate Creator and Cherisher of the whole cosmos several times in Holy Quran and that is why Qur’an is referred as the ultimate source of guidance and knowledge for whole of the humanity.
Though there are many verses in Holy Qur’an, presenting the same ultimate truth in various perspectives; given below is just one example that should suffice very much in this regard:
(Qur’an; 5:22) O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm then out of a leech-like clot, then out a morsel of flesh, partly formed and partly unformed, in order that We may manifest (Our Power) to you; ……. .
This inevitable event, marking the end of this worldly life, whose exact time is known by none other than Allah Almighty, is referred as The Judgment Day or The Day of Resurrection as we get to know from various verses of Holy Quran. In fact, that is why Allah and His last apostle Muhammad (PBUH) insisted so much on reading and learning Qur’an. For people like us, living their lives in this information rich world, there is a great opportunity to read Quran online as well, as offered by many online Quran schools.
Some signs for The Resurrection Day (Irrespective of chronological order)
Getting back to the main theme of this article; though the exact moment that is going to host this call for Resurrection is known only to Allah Almighty; many of its signs are illustrated in Hadeeth as well, some of which are described in the lines to follow:
The inevitable coming of Allah’s last Apostle Muhammad (PBUH), which in fact, has already happened
Slaves getting in place of masters
Engagement of shepherds into construction of very tall buildings; this is something to be witnessed currently as in Saudi Arabia and almost all of the United Arab Emirates
Coming of Anti-Christ (also referred as Al-Dajjal)
Rebirth of Jesus the Christ (PBUH)
Population of females in the world increasing significantly greater than the population of men, and this is also something already happening in many countries of the world, such as the United States of America, France, Australia, Austria, etc
Fornication and drinking will increasingly prevail among all societies of the world; yet another undeniable reality, getting more and more visible with every passing day
Another sign marking the nearing of The Day of Judgment will be that time will pass more quickly than ever, so much so that a year will pass like a month; month will go by like a day and a day speeding up like an hour
Conclusion
The point is not when exactly will this inevitable event of Resurrection take place; the point is in heeding to what Allah Almighty wants from us as His humble creatures, and the best way to equip ourselves with this kind of knowledge is none other than Qur’an and Hadeeth. As mentioned earlier, as inhabitants of current times, online Quran schools can be one of the most effective and convenient mediums for Quran learning, Quran teaching, and knowledge of Hadeedht as well.
The best way to conclude this discussion is to present readers with the true purpose and objective of our lives as mentioned in the Holy Quran:
Did you then think that We had created you in jest (without any purpose), and that you would not be returned to Us (in the Hereafter)? So, God is exalted, the True King. None has the right to be worshipped but Him… (Quran, 23:115-116)
And
“And those who believe and do good deeds, they are dwellers of Paradise, they dwell therein forever.” (Quran, 2:82)
Though there are many verses in Holy Qur’an, presenting the same ultimate truth in various perspectives; given below is just one example that should suffice very much in this regard:
(Qur’an; 5:22) O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm then out of a leech-like clot, then out a morsel of flesh, partly formed and partly unformed, in order that We may manifest (Our Power) to you; ……. .
This inevitable event, marking the end of this worldly life, whose exact time is known by none other than Allah Almighty, is referred as The Judgment Day or The Day of Resurrection as we get to know from various verses of Holy Quran. In fact, that is why Allah and His last apostle Muhammad (PBUH) insisted so much on reading and learning Qur’an. For people like us, living their lives in this information rich world, there is a great opportunity to read Quran online as well, as offered by many online Quran schools.
Some signs for The Resurrection Day (Irrespective of chronological order)
Getting back to the main theme of this article; though the exact moment that is going to host this call for Resurrection is known only to Allah Almighty; many of its signs are illustrated in Hadeeth as well, some of which are described in the lines to follow:
The inevitable coming of Allah’s last Apostle Muhammad (PBUH), which in fact, has already happened
Slaves getting in place of masters
Engagement of shepherds into construction of very tall buildings; this is something to be witnessed currently as in Saudi Arabia and almost all of the United Arab Emirates
Coming of Anti-Christ (also referred as Al-Dajjal)
Rebirth of Jesus the Christ (PBUH)
Population of females in the world increasing significantly greater than the population of men, and this is also something already happening in many countries of the world, such as the United States of America, France, Australia, Austria, etc
Fornication and drinking will increasingly prevail among all societies of the world; yet another undeniable reality, getting more and more visible with every passing day
Another sign marking the nearing of The Day of Judgment will be that time will pass more quickly than ever, so much so that a year will pass like a month; month will go by like a day and a day speeding up like an hour
Conclusion
The point is not when exactly will this inevitable event of Resurrection take place; the point is in heeding to what Allah Almighty wants from us as His humble creatures, and the best way to equip ourselves with this kind of knowledge is none other than Qur’an and Hadeeth. As mentioned earlier, as inhabitants of current times, online Quran schools can be one of the most effective and convenient mediums for Quran learning, Quran teaching, and knowledge of Hadeedht as well.
The best way to conclude this discussion is to present readers with the true purpose and objective of our lives as mentioned in the Holy Quran:
Did you then think that We had created you in jest (without any purpose), and that you would not be returned to Us (in the Hereafter)? So, God is exalted, the True King. None has the right to be worshipped but Him… (Quran, 23:115-116)
And
“And those who believe and do good deeds, they are dwellers of Paradise, they dwell therein forever.” (Quran, 2:82)
Monday, 9 January 2012
Barsisa Worshipper - Deception From Shaytaan
(Their allies deceived them) like Shaitân (Satan), when he says to man: “Disbelieve in Allâh.” But when (man) disbelieves in Allâh, Shaitân (Satan) says: “I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!” So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zâlimûn (i.e. polytheists, wrong-doers, disbelievers in Allâh and in His Oneness, etc.). (Al-Hashr 59:16-17)
This true story can be related to the above Quranic verse,
There were three brothers from Bani Israel who were called upon to go on Jihad. These three brothers had a sister who did not have any one else to be taken care other that by them. They did not know under whose care could they leave the young woman. Then they thought that the most reasonable place to leave her was with the Abid (worshipper) because he was the most trusted man in town. Barsisa, the Abid was a man who used to be in a monastery devoted to worship of ALLAH.
So they went to him and said, ” We are being enlisted to go on Jihad and we want to leave our sister with you. We trust no one in town but you.”
Barsisa replied “Audhu billah, get away from me.” This was an Abid who was not married and he did not want to deal with these problems.
The brothers said, “We have no where else to leave our sister but with you. We don’t trust anyone else.”
So Shaytan came to Barsisa and said, “If u don’t accept, she might be left with somebody who might not be trustworthy.You have to step-up and take this responsibility.”
So Barsisa told the brothers, “Leave her in the empty house.” (which was seperate from the monastery where he was staying). The brothers then left her there and went on Jihad.
After that, Barsisa the Abid used to leave food at his doorstep and the young woman had to come out of her house and walk all the way to take the food from his doorstep. Barsisa never used to leave from his monastery. Barsisa had never met her and they were not seeing each other. Days passed by like this.
One day, Shaytan came to Barsisa and said, “Somebody might see her when she is walking out. So rather than have her leave from her house. You need to carry it and leave at her doorstep.” So he started leaving the food at her doorstep. This happened for many days.
Again one day, Shaytan came to Barsisa and said, “You can’t just leave the food at her doorstep. Somebody might see her when she opens the door and she is very beautiful. You would have to take the food and leave it inside her room.” So Barsisa would go and knock on the door. She would open and he would walk inside and leave the food there. That continued for a while.
Then again one day Shaytan said, “You can’t leave this poor woman alone without giving her any company. Nobody is speaking to her. So she may be feeling very lonely and that might lead to haram. So why don’t you go and talk to her from behind the door.” Barsisa liked the idea and so for a while he would sit outside and just talk to her for HOURS. Slowly and slowly the relationship was building up and Shaytan was finding it easier to drag him to the next step.
Shaytan then came and said, “You can’t just sit there talking to her, people might see you. You need to go inside, just sit in another room without looking at her and talk to her.” So for sometime that is what he did. Slowly she started getting closer to him and everytime they got more and more close to the extent that eventually he comitted zina (fornication) with her.
So the Abid, the worshipper who devoted his life to service in the monastery comitted zina. Because of that, she became pregnant and delivered a boy.
Then Shaytan came to Barsisa and said,”Now when the brothers come back and find out that their sister has a child you are going to be in big trouble. The only way for you to put an end to this issue is to kill the baby.” Barsisa followed the advice of Shaytan and killed the child.
But it didn’t end there. Shaytan came to him and said, “Do you think that this woman will keep the secret after you kill her own child? The only way out is to kill her.” So Barsisa killed her and burried both mother and child in a certain location inside the house.
Later the brothers came back and inquired about their sister. Barsisa gave some reason and said, “She had passed away and this is where she is burried.” Saying that he pointed to a false grave.
Then Shaytan went to the brothers and made them see a dream. In that dream they were told that Barsisa killed their sister and the proof was that she was burried in a different location (i.e. under the rock inside the house).
When the brothers woke up they started talking to each other and found out that they all had seen the same dream. They thought that there must be some truth in it. So they went and uncovered the grave which Barsisa had pointed to and found it empty. Then they went inside the house and found the rock as mentioned in the dream. On digging underneath the rock they found their sister’s dead body along with that of the child.
So they went to Barsisa and forced him to disclose the secret of what happened. He went ahead and told them the whole story. The three brothers took Barsisa to the king’s court and he was given punishment of execution.
While Barsisa was being dragged to his execution spot, Shaytan came to him and said, “Listen Barsisa I am Shaytan and it was me who was in communication with you since this whole thing started and not your inner thoughts. Now I can get u out of this trouble if you want. I am the one who put you in this trouble in the first place and I can get u out of it.”
Barsisa asked, “What should I do?”
Shaytan said, “Do sujood to me and I will save you.”
Barsisa did sujood to Shaytan (i.e. committed shirk) and as soon as he did so, Shaytan ran away and Barsisa was executed.
Taken from Imam Anwar Al-Awlaki’s lecture set “Hereafter”
Original Context of this story can be found here
Final word...
Such is the deception of Shaytaan. Praise be to Allah, who Gives the Muslimeen safe haven from fitaan, with the different alternatives we have been given. And when Allah ta’ala has granted us the ability to leave off this fitnah, let us not willingly plunge ourselves into potentially harmful situations. For, ultimately we put our own emaan to the test. And shall we have yaqeen [certainty] with our level of emaan, knowing that it fluctuates, increasing at times and decreasing at others? No, for Allah Knows Best that which shall come to pass.
The example is brought before us, of a pious man, who fell into sin and was deceived by Shaytaan. And indeed the ma’asiyah [sin] shall touch those who are pious if they lower their shield of taqwa. So inshaaAllah, when the fitaan is present, let us remember Allah ta’ala, fear Him with the fear that He is deserving of us and distance ourselves from it.
O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allâh is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allâh. (Luqman 31:33)
This true story can be related to the above Quranic verse,
There were three brothers from Bani Israel who were called upon to go on Jihad. These three brothers had a sister who did not have any one else to be taken care other that by them. They did not know under whose care could they leave the young woman. Then they thought that the most reasonable place to leave her was with the Abid (worshipper) because he was the most trusted man in town. Barsisa, the Abid was a man who used to be in a monastery devoted to worship of ALLAH.
So they went to him and said, ” We are being enlisted to go on Jihad and we want to leave our sister with you. We trust no one in town but you.”
Barsisa replied “Audhu billah, get away from me.” This was an Abid who was not married and he did not want to deal with these problems.
The brothers said, “We have no where else to leave our sister but with you. We don’t trust anyone else.”
So Shaytan came to Barsisa and said, “If u don’t accept, she might be left with somebody who might not be trustworthy.You have to step-up and take this responsibility.”
So Barsisa told the brothers, “Leave her in the empty house.” (which was seperate from the monastery where he was staying). The brothers then left her there and went on Jihad.
After that, Barsisa the Abid used to leave food at his doorstep and the young woman had to come out of her house and walk all the way to take the food from his doorstep. Barsisa never used to leave from his monastery. Barsisa had never met her and they were not seeing each other. Days passed by like this.
One day, Shaytan came to Barsisa and said, “Somebody might see her when she is walking out. So rather than have her leave from her house. You need to carry it and leave at her doorstep.” So he started leaving the food at her doorstep. This happened for many days.
Again one day, Shaytan came to Barsisa and said, “You can’t just leave the food at her doorstep. Somebody might see her when she opens the door and she is very beautiful. You would have to take the food and leave it inside her room.” So Barsisa would go and knock on the door. She would open and he would walk inside and leave the food there. That continued for a while.
Then again one day Shaytan said, “You can’t leave this poor woman alone without giving her any company. Nobody is speaking to her. So she may be feeling very lonely and that might lead to haram. So why don’t you go and talk to her from behind the door.” Barsisa liked the idea and so for a while he would sit outside and just talk to her for HOURS. Slowly and slowly the relationship was building up and Shaytan was finding it easier to drag him to the next step.
Shaytan then came and said, “You can’t just sit there talking to her, people might see you. You need to go inside, just sit in another room without looking at her and talk to her.” So for sometime that is what he did. Slowly she started getting closer to him and everytime they got more and more close to the extent that eventually he comitted zina (fornication) with her.
So the Abid, the worshipper who devoted his life to service in the monastery comitted zina. Because of that, she became pregnant and delivered a boy.
Then Shaytan came to Barsisa and said,”Now when the brothers come back and find out that their sister has a child you are going to be in big trouble. The only way for you to put an end to this issue is to kill the baby.” Barsisa followed the advice of Shaytan and killed the child.
But it didn’t end there. Shaytan came to him and said, “Do you think that this woman will keep the secret after you kill her own child? The only way out is to kill her.” So Barsisa killed her and burried both mother and child in a certain location inside the house.
Later the brothers came back and inquired about their sister. Barsisa gave some reason and said, “She had passed away and this is where she is burried.” Saying that he pointed to a false grave.
Then Shaytan went to the brothers and made them see a dream. In that dream they were told that Barsisa killed their sister and the proof was that she was burried in a different location (i.e. under the rock inside the house).
When the brothers woke up they started talking to each other and found out that they all had seen the same dream. They thought that there must be some truth in it. So they went and uncovered the grave which Barsisa had pointed to and found it empty. Then they went inside the house and found the rock as mentioned in the dream. On digging underneath the rock they found their sister’s dead body along with that of the child.
So they went to Barsisa and forced him to disclose the secret of what happened. He went ahead and told them the whole story. The three brothers took Barsisa to the king’s court and he was given punishment of execution.
While Barsisa was being dragged to his execution spot, Shaytan came to him and said, “Listen Barsisa I am Shaytan and it was me who was in communication with you since this whole thing started and not your inner thoughts. Now I can get u out of this trouble if you want. I am the one who put you in this trouble in the first place and I can get u out of it.”
Barsisa asked, “What should I do?”
Shaytan said, “Do sujood to me and I will save you.”
Barsisa did sujood to Shaytan (i.e. committed shirk) and as soon as he did so, Shaytan ran away and Barsisa was executed.
Taken from Imam Anwar Al-Awlaki’s lecture set “Hereafter”
Original Context of this story can be found here
Final word...
Such is the deception of Shaytaan. Praise be to Allah, who Gives the Muslimeen safe haven from fitaan, with the different alternatives we have been given. And when Allah ta’ala has granted us the ability to leave off this fitnah, let us not willingly plunge ourselves into potentially harmful situations. For, ultimately we put our own emaan to the test. And shall we have yaqeen [certainty] with our level of emaan, knowing that it fluctuates, increasing at times and decreasing at others? No, for Allah Knows Best that which shall come to pass.
The example is brought before us, of a pious man, who fell into sin and was deceived by Shaytaan. And indeed the ma’asiyah [sin] shall touch those who are pious if they lower their shield of taqwa. So inshaaAllah, when the fitaan is present, let us remember Allah ta’ala, fear Him with the fear that He is deserving of us and distance ourselves from it.
O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allâh is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allâh. (Luqman 31:33)
A letter from Shaitaan (Shaitan)
Shaitan means devil
I saw you yesterday as you began your daily chores. You awoke without stopping to pray. As a matter of fact, you didn't even bless your meals, or pray before going to bed last night. You are so unthankful, I like that about you. I cannot tell you how glad I am that you have not changed your way of living, Fool, you are mine.
Remember, you and I have been going steady for years, and I still don't love you yet. As a matter of fact, I hate you, because I hate God. I am only using you to get even with God. He kicked me out of heaven, and I'm going to use you as long as possible to pay him back. You see, Fool, GOD LOVES YOU and HE has great plans in store for you. But you have yielded your life to me and I'm going to make your life a living hell. That way we'll be together twice. This will really hurt God. Thanks to you.
I'm really showing Him who's boss in your life. With all of the good times we've had..... We have been watching dirty movies, cursing people, out partying, stealing, lying, being hypocritical, indulging in fornication, overeating, telling dirty jokes, gossiping, back stabbing people, disrespecting adults and those in leadership position, NO respect for the mosque, bad attitudes: SURELY you don't want to give all this up.
Come on, Fool, let's burn together forever. I've got some hot plans for us. This is just a letter of appreciation from me to you. I'd like to say "Thanks!" for letting me use you for most of your foolish life. You are so gullible, I laugh at you. When you are tempted to sin, you give in HA HA HA, you make me sick. Sin is beginning to take its toll on your life. You look 20 years older, I need new blood. So go ahead and teach some children how to sin.
All you have to do is smoke, drink alcoholic beverages, cheat, gamble, gossip, fornicate, and listen to and dance to the top 10 jams. Do all of this in the presence of children and they will do it too. Kids are like that. Well, Fool, I have to let you go for now. I'll be back in a couple of seconds to tempt you again. If you were smart, you would run somewhere, confess your sins, ask forgiveness from Him, live for God with what little bit of life that you have left. It's not my nature to warn anyone, but to be your age and still sinning, it's becoming a bit ridiculous. Don't get me wrong, I still hate you...... IT'S JUST THAT YOU'D MAKE A BETTER FOOL FOR GOD.
I saw you yesterday as you began your daily chores. You awoke without stopping to pray. As a matter of fact, you didn't even bless your meals, or pray before going to bed last night. You are so unthankful, I like that about you. I cannot tell you how glad I am that you have not changed your way of living, Fool, you are mine.
Remember, you and I have been going steady for years, and I still don't love you yet. As a matter of fact, I hate you, because I hate God. I am only using you to get even with God. He kicked me out of heaven, and I'm going to use you as long as possible to pay him back. You see, Fool, GOD LOVES YOU and HE has great plans in store for you. But you have yielded your life to me and I'm going to make your life a living hell. That way we'll be together twice. This will really hurt God. Thanks to you.
I'm really showing Him who's boss in your life. With all of the good times we've had..... We have been watching dirty movies, cursing people, out partying, stealing, lying, being hypocritical, indulging in fornication, overeating, telling dirty jokes, gossiping, back stabbing people, disrespecting adults and those in leadership position, NO respect for the mosque, bad attitudes: SURELY you don't want to give all this up.
Come on, Fool, let's burn together forever. I've got some hot plans for us. This is just a letter of appreciation from me to you. I'd like to say "Thanks!" for letting me use you for most of your foolish life. You are so gullible, I laugh at you. When you are tempted to sin, you give in HA HA HA, you make me sick. Sin is beginning to take its toll on your life. You look 20 years older, I need new blood. So go ahead and teach some children how to sin.
All you have to do is smoke, drink alcoholic beverages, cheat, gamble, gossip, fornicate, and listen to and dance to the top 10 jams. Do all of this in the presence of children and they will do it too. Kids are like that. Well, Fool, I have to let you go for now. I'll be back in a couple of seconds to tempt you again. If you were smart, you would run somewhere, confess your sins, ask forgiveness from Him, live for God with what little bit of life that you have left. It's not my nature to warn anyone, but to be your age and still sinning, it's becoming a bit ridiculous. Don't get me wrong, I still hate you...... IT'S JUST THAT YOU'D MAKE A BETTER FOOL FOR GOD.
Islamic Story...Just go, there is nothing wrong with this marriage
There was this beautiful woman, who wanted to get married, but she wanted a very pious husband, so she said that she’ll marry the man who recites the whole Quran every single day, fasts for the whole year and stays awake and worships Allah all throughout the night.
She was a very beautiful woman, and a lot of suitors wanted to marry her, but they knew they couldn’t fulfil the conditions she set. Until this one man stepped forward and said he could fulfil them. So the Imam got both of them married.
After the first night of the marriage, the wife sees that the husband doesn’t recite the whole of the Quran, nor does he fast, nor does he stay awake in the worship of Allah, she decided to let it roll on for a few weeks to see if there were any changes, there weren’t, so she filed a complaint and asked for a divorce.
They are both taken in front of the judge, and the judge asked, ‘What were the conditions of the marriage?’ the man replied ‘They were for me to recite the whole Quran daily, keep fast for the whole year and to worship Allah all throughout the night.’
The Judge asked, ‘ did you fulfil them? The man calmly answered, ‘…yes.’
The judge answers, ‘you lie, your wife has said that you don’t, that’s why she’s asking for a divorce’.
But the man insisted that he had fulfilled the conditions, so the judge asked, ‘did you recite the full Quran everyday?’ The man answered yes. The Judge, baffled asked, ‘how? How can you do that?’ The man coolly answered, ‘I recite Surah Ikhlas three times a day and according to Prophet Muhammad (saw), reciting Surah Ikhlas three times is equivalent to reciting the whole Quran.’ The Judge was intrigued, so he asked, ‘how did you fast the whole year?’ The man answered, ‘ I fasted for the whole month of Ramadan, then kept another six fasts in the month of Shawwal, according to Prophet Muhammad (saw), keeping all of the fast of Ramadan then keeping six fasts in the month of Shawwal, is as if you have fasted for the whole year.’
The Judge remained silent, he couldn’t give a reply saying the man was wrong, so finally he asked, ‘ how did you stay awake all night and worship Allah, when your wife saw you sleeping?’ The Judge thought the man wouldn’t be able to answer this one, but the man, cool as a cucumber answered, ‘I prayed Salatul Isha with jamaat, then the next day prayed Salatul Fajr with jamaat, according to Prophet Muhammad (saw), the one who prays Salatul Isha and Salatul Fajr with jamaat, it is as if he had stayed up all night worshipping Allah.’
The Judge sat there looking at the man; the final verdict was about to be released…
He said to the man and his wife, ‘…go, just go, there is nothing wrong with this marriage’…
She was a very beautiful woman, and a lot of suitors wanted to marry her, but they knew they couldn’t fulfil the conditions she set. Until this one man stepped forward and said he could fulfil them. So the Imam got both of them married.
After the first night of the marriage, the wife sees that the husband doesn’t recite the whole of the Quran, nor does he fast, nor does he stay awake in the worship of Allah, she decided to let it roll on for a few weeks to see if there were any changes, there weren’t, so she filed a complaint and asked for a divorce.
They are both taken in front of the judge, and the judge asked, ‘What were the conditions of the marriage?’ the man replied ‘They were for me to recite the whole Quran daily, keep fast for the whole year and to worship Allah all throughout the night.’
The Judge asked, ‘ did you fulfil them? The man calmly answered, ‘…yes.’
The judge answers, ‘you lie, your wife has said that you don’t, that’s why she’s asking for a divorce’.
But the man insisted that he had fulfilled the conditions, so the judge asked, ‘did you recite the full Quran everyday?’ The man answered yes. The Judge, baffled asked, ‘how? How can you do that?’ The man coolly answered, ‘I recite Surah Ikhlas three times a day and according to Prophet Muhammad (saw), reciting Surah Ikhlas three times is equivalent to reciting the whole Quran.’ The Judge was intrigued, so he asked, ‘how did you fast the whole year?’ The man answered, ‘ I fasted for the whole month of Ramadan, then kept another six fasts in the month of Shawwal, according to Prophet Muhammad (saw), keeping all of the fast of Ramadan then keeping six fasts in the month of Shawwal, is as if you have fasted for the whole year.’
The Judge remained silent, he couldn’t give a reply saying the man was wrong, so finally he asked, ‘ how did you stay awake all night and worship Allah, when your wife saw you sleeping?’ The Judge thought the man wouldn’t be able to answer this one, but the man, cool as a cucumber answered, ‘I prayed Salatul Isha with jamaat, then the next day prayed Salatul Fajr with jamaat, according to Prophet Muhammad (saw), the one who prays Salatul Isha and Salatul Fajr with jamaat, it is as if he had stayed up all night worshipping Allah.’
The Judge sat there looking at the man; the final verdict was about to be released…
He said to the man and his wife, ‘…go, just go, there is nothing wrong with this marriage’…
Wednesday, 21 December 2011
HISTORY OF ISLAM [part 1]
In or about the year 570 the child who would be named Muhammad and who would become the Prophet of one of the world’s great religions, Islam, was born into a family belonging to a clan of Quraish, the ruling tribe of Mecca, a city in the Hijaz region of northwestern Arabia.
Originally the site of the Kaabah, a shrine of ancient origins, Mecca had, with the decline of southern Arabia, become an important center of sixth-century trade with such powers as the Sassanians, Byzantines, and Ethiopians. As a result, the city was dominated by powerful merchant families, among whom the men of Quraish were preeminent.
Muhammad’s father, “Abd Allah ibn” Abd al-Muttalib, died before the boy was born; his mother, Aminah, died when he was six. The orphan was consigned to the care of his grandfather, the head of the clan of Hashim. After the death of his grandfather, Muhammad was raised by his uncle, Abu Talib. As was customary, the child Muhammad was sent to live for a year or two with a Bedouin family. This custom, followed until recently by noble families of Mecca, Medina, Taif, and other towns of the Hijaz, had important implications for Muhammad. In addition to enduring the hardships of desert life, he acquired a taste for the rich language so loved by the Arabs, whose speech was their proudest art, and also learned the patience and forbearance of the herdsmen, whose life of solitude he first shared, and then came to understand and appreciate.
About the year 590, Muhammad, then in his twenties, entered the service of a merchant widow named Khadijah as her factor, actively engaged with trading caravans to the north. Sometime later he married her, and had two sons, neither of whom survived, and four daughters by her.
In his forties, he began to retire to meditate in a cave on Mount Hira, just outside Mecca, where the first of the great events of Islam took place. One day, as he was sitting in the cave, he heard a voice, later identified as that of the Angel Gabriel, which ordered him to:
“Recite: In the name of thy Lord who created, Created man from a clot of blood.” (Quran 96:1-2)
Three times Muhammad pleaded his inability to do so, but each time the command was repeated. Finally, Muhammad recited the words of what are now the first five verses of the 96th chapter of the Quran - words which proclaim God to be the Creator of man and the Source of all knowledge.
At first Muhammad divulged his experience only to his wife and his immediate circle. But, as more revelations enjoined him to proclaim the oneness of God universally, his following grew, at first among the poor and the slaves, but later, also among the most prominent men of Mecca. The revelations he received at this time, and those he did later, are all incorporated in the Quran, the Scripture of Islam.
Not everyone accepted God’s message transmitted through Muhammad. Even in his own clan, there were those who rejected his teachings, and many merchants actively opposed the message. The opposition, however, merely served to sharpen Muhammad’s sense of mission, and his understanding of exactly how Islam differed from paganism. The belief in the Oneness of God was paramount in Islam; from this all else follows. The verses of the Quran stress God’s uniqueness, warn those who deny it of impending punishment, and proclaim His unbounded compassion to those who submit to His will. They affirm the Last Judgment, when God, the Judge, will weigh in the balance the faith and works of each man, rewarding the faithful and punishing the transgressor. Because the Quran rejected polytheism and emphasized man’s moral responsibility, in powerful images, it presented a grave challenge to the worldly Meccans
Originally the site of the Kaabah, a shrine of ancient origins, Mecca had, with the decline of southern Arabia, become an important center of sixth-century trade with such powers as the Sassanians, Byzantines, and Ethiopians. As a result, the city was dominated by powerful merchant families, among whom the men of Quraish were preeminent.
Muhammad’s father, “Abd Allah ibn” Abd al-Muttalib, died before the boy was born; his mother, Aminah, died when he was six. The orphan was consigned to the care of his grandfather, the head of the clan of Hashim. After the death of his grandfather, Muhammad was raised by his uncle, Abu Talib. As was customary, the child Muhammad was sent to live for a year or two with a Bedouin family. This custom, followed until recently by noble families of Mecca, Medina, Taif, and other towns of the Hijaz, had important implications for Muhammad. In addition to enduring the hardships of desert life, he acquired a taste for the rich language so loved by the Arabs, whose speech was their proudest art, and also learned the patience and forbearance of the herdsmen, whose life of solitude he first shared, and then came to understand and appreciate.
About the year 590, Muhammad, then in his twenties, entered the service of a merchant widow named Khadijah as her factor, actively engaged with trading caravans to the north. Sometime later he married her, and had two sons, neither of whom survived, and four daughters by her.
In his forties, he began to retire to meditate in a cave on Mount Hira, just outside Mecca, where the first of the great events of Islam took place. One day, as he was sitting in the cave, he heard a voice, later identified as that of the Angel Gabriel, which ordered him to:
“Recite: In the name of thy Lord who created, Created man from a clot of blood.” (Quran 96:1-2)
Three times Muhammad pleaded his inability to do so, but each time the command was repeated. Finally, Muhammad recited the words of what are now the first five verses of the 96th chapter of the Quran - words which proclaim God to be the Creator of man and the Source of all knowledge.
At first Muhammad divulged his experience only to his wife and his immediate circle. But, as more revelations enjoined him to proclaim the oneness of God universally, his following grew, at first among the poor and the slaves, but later, also among the most prominent men of Mecca. The revelations he received at this time, and those he did later, are all incorporated in the Quran, the Scripture of Islam.
Not everyone accepted God’s message transmitted through Muhammad. Even in his own clan, there were those who rejected his teachings, and many merchants actively opposed the message. The opposition, however, merely served to sharpen Muhammad’s sense of mission, and his understanding of exactly how Islam differed from paganism. The belief in the Oneness of God was paramount in Islam; from this all else follows. The verses of the Quran stress God’s uniqueness, warn those who deny it of impending punishment, and proclaim His unbounded compassion to those who submit to His will. They affirm the Last Judgment, when God, the Judge, will weigh in the balance the faith and works of each man, rewarding the faithful and punishing the transgressor. Because the Quran rejected polytheism and emphasized man’s moral responsibility, in powerful images, it presented a grave challenge to the worldly Meccans
History of islam [part 2] Hijarah
After Muhammad had preached publicly for more than a decade, the opposition to him reached such a high pitch that, fearful for their safety, he sent some of his adherents to Ethiopia. There, the Christian ruler extended protection to them, the memory of which has been cherished by Muslims ever since. But in Mecca the persecution worsened. Muhammad’s followers were harassed, abused, and even tortured. At last, seventy of Muhammad’s followers set off by his orders to the northern town of Yathrib, in the hope of establishing a news stage of the Islamic movement. This city which was later to be renamed Medina (“The City”). Later, in the early fall of 622, he, with his closest friend, Abu Bakr al-Siddeeq, set off to join the emigrants. This event coincided with the leaders in Mecca plotting, to kill him.
In Mecca, the plotters arrived at Muhammad’s home to find that his cousin, ‘Ali, had taken his place in bed. Enraged, the Meccans set a price on Muhammad’s head and set off in pursuit. Muhammad and Abu Bakr, however, had taken refuge in a cave, where they hid from their pursuers. By the protection of God, the Meccans passed by the cave without noticing it, and Muhammad and Abu Bakr proceeded to Medina. There, they were joyously welcomed by a throng of Medinans, as well as the Meccans who had gone ahead to prepare the way.
This was the Hijrah - anglicized as Hegira - usually, but inaccurately, translated as “Flight” - from which the Muslim era is dated. In fact, the Hijrah was not a flight, but a carefully planned migration that marks not only a break in history - the beginning of the Islamic era - but also, for Muhammad and the Muslims, a new way of life. Henceforth, the organizational principle of the community was not to be mere blood kinship, but the greater brotherhood of all Muslims. The men who accompanied Muhammad on the Hijrah were called the Muhajiroon - “those that made the Hijrah” or the “Emigrants” - while those in Medina who became Muslims were called the Ansar, or “Helpers.”
Muhammad was well acquainted with the situation in Medina. Earlier, before the Hijrah, various of its inhabitants came to Mecca to offer the annual pilgrimage, and as the Prophet would take this opportunity to call visiting pilgrims to Islam, the group who came from Medina heard his call and accepted Islam.. They also invited Muhammad to settle in Medina. After the Hijrah, Muhammad’s exceptional qualities so impressed the Medinans that the rival tribes and their allies temporarily closed ranks as, on March 15, 624, Muhammad and his supporters moved against the pagans of Mecca.
The first battle, which took place near Badr, now a small town southwest of Medina, had several important effects. In the first place, the Muslim forces, outnumbered three to one, routed the Meccans. Secondly, the discipline displayed by the Muslims brought home to the Meccans, perhaps for the first time, the abilities of the man they had driven from their city. Thirdly, one of the allied tribes which had pledged support to the Muslims in the Battle of Badr, but had then proved lukewarm when the fighting started, was expelled from Medina one month after the battle. Those who claimed to be allies of the Muslims, but tacitly opposed them, were thus served warning: membership in the community imposed the obligation of total support.
A year later the Meccans struck back. Assembling an army of three thousand men, they met the Muslims at Uhud, a ridge outside Medina. After initial successes, the Muslims were driven back and the Prophet himself was wounded. As the Muslims were not completely defeated, the Meccans, with an army of ten thousand, attacked Medina again two years later but with quite different results. At the Battle of the Trench, also known as the Battle of the Confederates, the Muslims scored a signal victory by introducing a new form of defense. On the side of Medina from which attack was expected, they dug a trench too deep for the Meccan cavalry to clear without exposing itself to the archers posted behind earthworks on the Medina side. After
In Mecca, the plotters arrived at Muhammad’s home to find that his cousin, ‘Ali, had taken his place in bed. Enraged, the Meccans set a price on Muhammad’s head and set off in pursuit. Muhammad and Abu Bakr, however, had taken refuge in a cave, where they hid from their pursuers. By the protection of God, the Meccans passed by the cave without noticing it, and Muhammad and Abu Bakr proceeded to Medina. There, they were joyously welcomed by a throng of Medinans, as well as the Meccans who had gone ahead to prepare the way.
This was the Hijrah - anglicized as Hegira - usually, but inaccurately, translated as “Flight” - from which the Muslim era is dated. In fact, the Hijrah was not a flight, but a carefully planned migration that marks not only a break in history - the beginning of the Islamic era - but also, for Muhammad and the Muslims, a new way of life. Henceforth, the organizational principle of the community was not to be mere blood kinship, but the greater brotherhood of all Muslims. The men who accompanied Muhammad on the Hijrah were called the Muhajiroon - “those that made the Hijrah” or the “Emigrants” - while those in Medina who became Muslims were called the Ansar, or “Helpers.”
Muhammad was well acquainted with the situation in Medina. Earlier, before the Hijrah, various of its inhabitants came to Mecca to offer the annual pilgrimage, and as the Prophet would take this opportunity to call visiting pilgrims to Islam, the group who came from Medina heard his call and accepted Islam.. They also invited Muhammad to settle in Medina. After the Hijrah, Muhammad’s exceptional qualities so impressed the Medinans that the rival tribes and their allies temporarily closed ranks as, on March 15, 624, Muhammad and his supporters moved against the pagans of Mecca.
The first battle, which took place near Badr, now a small town southwest of Medina, had several important effects. In the first place, the Muslim forces, outnumbered three to one, routed the Meccans. Secondly, the discipline displayed by the Muslims brought home to the Meccans, perhaps for the first time, the abilities of the man they had driven from their city. Thirdly, one of the allied tribes which had pledged support to the Muslims in the Battle of Badr, but had then proved lukewarm when the fighting started, was expelled from Medina one month after the battle. Those who claimed to be allies of the Muslims, but tacitly opposed them, were thus served warning: membership in the community imposed the obligation of total support.
A year later the Meccans struck back. Assembling an army of three thousand men, they met the Muslims at Uhud, a ridge outside Medina. After initial successes, the Muslims were driven back and the Prophet himself was wounded. As the Muslims were not completely defeated, the Meccans, with an army of ten thousand, attacked Medina again two years later but with quite different results. At the Battle of the Trench, also known as the Battle of the Confederates, the Muslims scored a signal victory by introducing a new form of defense. On the side of Medina from which attack was expected, they dug a trench too deep for the Meccan cavalry to clear without exposing itself to the archers posted behind earthworks on the Medina side. After
History of islam [part 3] The conquest of Makkah
The Constitution of Medina - under which the clans accepting Muhammad as the Prophet of God formed an alliance, or federation - dates from this period. It showed that the political consciousness of the Muslim community had reached an important point; its members defined themselves as a community separate from all others. The Constitution also defined the role of non-Muslims in the community. Jews, for example, were part of the community; they were dhimmis, that is, protected people, as long as they conformed to its laws. This established a precedent for the treatment of subject peoples during the later conquests. Christians and Jews, upon payment of a nominal tax, were allowed religious freedom and, while maintaining their status as non-Muslims, were associate members of the Muslim state. This status did not apply to polytheists, who could not be tolerated within a community that worshipped the One God.
Ibn Ishaq, one of the earliest biographers of the Prophet, says it was at about this time that Muhammad sent letters to the rulers of the earth - the King of Persia, the Emperor of Byzantium, the Negus of Abyssinia, and the Governor of Egypt among others - inviting them to submit to Islam. Nothing more fully illustrates the confidence of the small community, as its military power, despite the battle of the Trench, was still negligible. But its confidence was not misplaced. Muhammad so effectively built up a series of alliances among the tribes that, by 628, he and fifteen hundred followers were able to demand access to the Kaaba. This was a milestone in the history of the Muslims. Just a short time before, Muhammad left the city of his birth to establish an Islamic state in Medina. Now he was being treated by his former enemies as a leader in his own right. A year later, in 629, he reentered and, in effect, conquered Mecca, without bloodshed and in a spirit of tolerance, which established an ideal for future conquests. He also destroyed the idols in the Kaabah, to put an end forever to pagan practices there. At the same time ‘Amr ibn al-’As, the future conqueror of Egypt, and Khalid ibn al-Walid, the future “Sword of God,” accepted Islam, and swore allegiance to Muhammad. Their conversion was especially noteworthy because these men had been among Muhammad’s bitterest opponents only a short time before.
In one sense Muhammad’s return to Mecca was the climax of his mission. In 632, just three years later, he was suddenly taken ill and on June 8 of that year, with his third wife Aisha in attendance, the Messenger of God “died with the heat of noon.”
The death of Muhammad was a profound loss. To his followers this simple man from Mecca was far more than a beloved friend, far more than a gifted administrator, far more than the revered leader who had forged a new state from clusters of warring tribes. Muhammad was also the exemplar of the teachings he had brought them from God: the teachings of the Quran, which, for centuries, have guided the thought and action, the faith and conduct, of innumerable men and women, and which ushered in a distinctive era in the history of mankind. His death, nevertheless, had little effect on the dynamic society he had created in Arabia, and no effect at all on his central mission: to transmit the Quran to the world. As Abu Bakr put it: “Whoever worshipped Muhammad, let him know that Muhammad is dead, but whoever worshipped God, let him know that God lives and dies not.”
Ibn Ishaq, one of the earliest biographers of the Prophet, says it was at about this time that Muhammad sent letters to the rulers of the earth - the King of Persia, the Emperor of Byzantium, the Negus of Abyssinia, and the Governor of Egypt among others - inviting them to submit to Islam. Nothing more fully illustrates the confidence of the small community, as its military power, despite the battle of the Trench, was still negligible. But its confidence was not misplaced. Muhammad so effectively built up a series of alliances among the tribes that, by 628, he and fifteen hundred followers were able to demand access to the Kaaba. This was a milestone in the history of the Muslims. Just a short time before, Muhammad left the city of his birth to establish an Islamic state in Medina. Now he was being treated by his former enemies as a leader in his own right. A year later, in 629, he reentered and, in effect, conquered Mecca, without bloodshed and in a spirit of tolerance, which established an ideal for future conquests. He also destroyed the idols in the Kaabah, to put an end forever to pagan practices there. At the same time ‘Amr ibn al-’As, the future conqueror of Egypt, and Khalid ibn al-Walid, the future “Sword of God,” accepted Islam, and swore allegiance to Muhammad. Their conversion was especially noteworthy because these men had been among Muhammad’s bitterest opponents only a short time before.
In one sense Muhammad’s return to Mecca was the climax of his mission. In 632, just three years later, he was suddenly taken ill and on June 8 of that year, with his third wife Aisha in attendance, the Messenger of God “died with the heat of noon.”
The death of Muhammad was a profound loss. To his followers this simple man from Mecca was far more than a beloved friend, far more than a gifted administrator, far more than the revered leader who had forged a new state from clusters of warring tribes. Muhammad was also the exemplar of the teachings he had brought them from God: the teachings of the Quran, which, for centuries, have guided the thought and action, the faith and conduct, of innumerable men and women, and which ushered in a distinctive era in the history of mankind. His death, nevertheless, had little effect on the dynamic society he had created in Arabia, and no effect at all on his central mission: to transmit the Quran to the world. As Abu Bakr put it: “Whoever worshipped Muhammad, let him know that Muhammad is dead, but whoever worshipped God, let him know that God lives and dies not.”
History of islam [part 4]
With the death of Muhammad, the Muslim community was faced with the problem of succession. Who would be its leader? There were four persons obviously marked for leadership: Abu Bakr al-Siddeeq, who had not only accompanied Muhammad to Medina ten years before, but had been appointed to take the place of the Prophet as leader of public prayer during Muhammad’s last illness; Umar ibn al-Khattab, an able and trusted Companion of the Prophet; Uthman ibn ‘Affan, a respected early convert; and ‘Ali ibn Abi Talib, Muhammad’s cousin and son-in-law. There piousness and ability to govern the affairs of the Islamic nation was uniformly par excellence. At a meeting held to decide the new leadership, Umar grasped Abu Bakr’s hand and gave his allegiance to him, the traditional sign of recognition of a new leader. By dusk, everyone concurred, and Abu Bakr had been recognized as the khaleefah of Muhammad. Khaleefah - anglicized as caliph - is a word meaning “successor”, but also suggesting what his historical role would be: to govern according to the Quran and the practice of the Prophet.
Abu Bakr’s caliphate was short, but important. An exemplary leader, he lived simply, assiduously fulfilled his religious obligations, and was accessible and sympathetic to his people. But he also stood firm when some tribes, who had only nominally accepted Islam, renounced it in the wake of the Prophet’s death. In what was a major accomplishment, Abu Bakr swiftly disciplined them. Later, he consolidated the support of the tribes within the Arabian Peninsula and subsequently funneled their energies against the powerful empires of the East: the Sassanians in Persia and the Byzantines in Syria, Palestine, and Egypt. In short, he demonstrated the viability of the Muslim state.
The second caliph, Umar - appointed by Abu Bakr - continued to demonstrate that viability. Adopting the title Ameer al-Mumineen, or Commander of the Believers, Umar extended Islam’s temporal rule over Syria, Egypt, Iraq, and Persia in what, from a purely military standpoint, were astonishing victories. Within four years after the death of the Prophet, the Muslim state had extended its sway over all of Syria and had, at a famous battle fought during a sandstorm near the River Yarmuk, blunted the power of the Byzantines - whose ruler, Heraclius, had shortly before refused the call to accept Islam.
Even more astonishingly, the Muslim state administered the conquered territories with a tolerance almost unheard of in that age. At Damascus, for example, the Muslim leader, Khalid ibn al-Walid, signed a treaty which read as follows:
This is what Khalid ibn al-Walid would grant to the inhabitants of Damascus if he enters therein: he promises to give them security for their lives, property and churches. Their city wall shall not be demolished; neither shall any Muslim be quartered in their houses. Thereunto we give them the pact of God and the protection of His Prophet, the caliphs and the believers. So long as they pay the poll tax, nothing but good shall befall them.
This tolerance was typical of Islam. A year after Yarmook, Umar, in the military camp of al-Jabiyah on the Golan Heights, received word that the Byzantines were ready to surrender Jerusalem. Consequently, he rode there to accept the surrender in person. According to one account, he entered the city alone and clad in a simple cloak, astounding a populace accustomed to the sumptuous garb and court ceremonials of the Byzantines and Persians. He astounded them still further when he set their fears at rest by negotiating a generous treaty in which he told them: “In the name of God ... you have complete security for your churches, which shall not be occupied by the Muslims or destroyed.”
This policy was to prove successful everywhere. In Syria, for example, many Christians who had been involved in bitter theological disputes with Byzantine authorities - and persecuted for it - welcomed the coming of Islam as an end to tyranny. And in Egypt, which Amr ibn al-As took from the Byzantines after a daring march across the Sinai Peninsula, the Coptic Christians not only welcomed the Arabs, but enthusiastically assisted them.
This pattern was repeated throughout the Byzantine Empire. Conflict among Greek Orthodox, Syrian Monophysites, Copts, and Nestorian Christians contributed to the failure of the Byzantines - always regarded as intruders - to develop popular support, while the tolerance which Muslims showed toward Christians and Jews removed the primary cause for opposing them.
Umar adopted this attitude in administrative matters as well. Although he assigned Muslim governors to the new provinces, existing Byzantine and Persian administrations were retained wherever possible. For fifty years, in fact, Greek remained the chancery language of Syria, Egypt, and Palestine, while Pahlavi, the chancery language of the Sassanians, continued to be used in Mesopotamia and Persia.
Umar, who served as caliph for ten years, ended his rule with a significant victory over the Persian Empire. The struggle with the Sassanid realm had opened in 636 at al-Qadisiyah, near Ctesiphon in Iraq, where Muslim cavalry had successfully coped with elephants used by the Persians as a kind of primitive tank. Now with the Battle of Nihavand, called the “Conquest of Conquests,” Umar sealed the fate of Persia; henceforth it was to be one of the most important provinces in the Muslim Empire.
His caliphate was a high point in early Islamic history. He was noted for his justice, social ideals, administration, and statesmanship. His innovations left an all enduring imprint on social welfare, taxation, and the financial and administrative fabric of the growing empire.
Abu Bakr’s caliphate was short, but important. An exemplary leader, he lived simply, assiduously fulfilled his religious obligations, and was accessible and sympathetic to his people. But he also stood firm when some tribes, who had only nominally accepted Islam, renounced it in the wake of the Prophet’s death. In what was a major accomplishment, Abu Bakr swiftly disciplined them. Later, he consolidated the support of the tribes within the Arabian Peninsula and subsequently funneled their energies against the powerful empires of the East: the Sassanians in Persia and the Byzantines in Syria, Palestine, and Egypt. In short, he demonstrated the viability of the Muslim state.
The second caliph, Umar - appointed by Abu Bakr - continued to demonstrate that viability. Adopting the title Ameer al-Mumineen, or Commander of the Believers, Umar extended Islam’s temporal rule over Syria, Egypt, Iraq, and Persia in what, from a purely military standpoint, were astonishing victories. Within four years after the death of the Prophet, the Muslim state had extended its sway over all of Syria and had, at a famous battle fought during a sandstorm near the River Yarmuk, blunted the power of the Byzantines - whose ruler, Heraclius, had shortly before refused the call to accept Islam.
Even more astonishingly, the Muslim state administered the conquered territories with a tolerance almost unheard of in that age. At Damascus, for example, the Muslim leader, Khalid ibn al-Walid, signed a treaty which read as follows:
This is what Khalid ibn al-Walid would grant to the inhabitants of Damascus if he enters therein: he promises to give them security for their lives, property and churches. Their city wall shall not be demolished; neither shall any Muslim be quartered in their houses. Thereunto we give them the pact of God and the protection of His Prophet, the caliphs and the believers. So long as they pay the poll tax, nothing but good shall befall them.
This tolerance was typical of Islam. A year after Yarmook, Umar, in the military camp of al-Jabiyah on the Golan Heights, received word that the Byzantines were ready to surrender Jerusalem. Consequently, he rode there to accept the surrender in person. According to one account, he entered the city alone and clad in a simple cloak, astounding a populace accustomed to the sumptuous garb and court ceremonials of the Byzantines and Persians. He astounded them still further when he set their fears at rest by negotiating a generous treaty in which he told them: “In the name of God ... you have complete security for your churches, which shall not be occupied by the Muslims or destroyed.”
This policy was to prove successful everywhere. In Syria, for example, many Christians who had been involved in bitter theological disputes with Byzantine authorities - and persecuted for it - welcomed the coming of Islam as an end to tyranny. And in Egypt, which Amr ibn al-As took from the Byzantines after a daring march across the Sinai Peninsula, the Coptic Christians not only welcomed the Arabs, but enthusiastically assisted them.
This pattern was repeated throughout the Byzantine Empire. Conflict among Greek Orthodox, Syrian Monophysites, Copts, and Nestorian Christians contributed to the failure of the Byzantines - always regarded as intruders - to develop popular support, while the tolerance which Muslims showed toward Christians and Jews removed the primary cause for opposing them.
Umar adopted this attitude in administrative matters as well. Although he assigned Muslim governors to the new provinces, existing Byzantine and Persian administrations were retained wherever possible. For fifty years, in fact, Greek remained the chancery language of Syria, Egypt, and Palestine, while Pahlavi, the chancery language of the Sassanians, continued to be used in Mesopotamia and Persia.
Umar, who served as caliph for ten years, ended his rule with a significant victory over the Persian Empire. The struggle with the Sassanid realm had opened in 636 at al-Qadisiyah, near Ctesiphon in Iraq, where Muslim cavalry had successfully coped with elephants used by the Persians as a kind of primitive tank. Now with the Battle of Nihavand, called the “Conquest of Conquests,” Umar sealed the fate of Persia; henceforth it was to be one of the most important provinces in the Muslim Empire.
His caliphate was a high point in early Islamic history. He was noted for his justice, social ideals, administration, and statesmanship. His innovations left an all enduring imprint on social welfare, taxation, and the financial and administrative fabric of the growing empire.
History of islam [part 5]
Lu’lu’ah, a Persian Magian, while leading the Fajr Prayer. As Umar was lying on his death bed, the people around him asked him to appoint a successor. Umar appointed a committee of six people to choose the next caliph from among themselves.
This committee comprised Ali ibn Abi Talib, Uthman ibn Affan, Abdur-Rahman ibn Awf, Sad ibn Abi Waqqas, Az-Zubayr ibn Al-Awam, and Talhah ibn Ubayd Allah, who were among the most eminent Companions of the Prophet, may God send His praises upon him, and who had received in their lifetime the tidings of Paradise.
The instructions of Umar were that the Election Committee should choose the successor within three days, and he should assume office on the fourth day. As two days passed by without a decision, the members felt anxious that the time was running out fast, and still no solution to the problem appeared to be in sight. Abdur-Rahman ibn Awf offered to forgo his own claim if others agreed to abide by his decision. All agreed to let Abdur-Rahman choose the new caliph. He interviewed each nominee and went about Medinah asking the people for their choice. He finally selected Uthman as the new caliph, as the majority of the people chose him.
His Life as a Caliph
Uthman led a simple life even after becoming the leader of the Islamic state. It would have been easy for a successful businessman such as him to lead a luxurious life, but he never aimed at leading such in this world. His only aim was to taste the pleasure of the hereafter, as he knew that this world is a test and temporary. Uthman’s generosity continued after he became caliph.
The caliphs were paid for their services from the treasury, but Uthman never took any salary for his service to Islam. Not only this, he also developed a custom to free slaves every Friday, look after widows and orphans, and give unlimited charity. His patience and endurance were among the characteristics that made him a successful leader.
Uthman achieved much during his reign. He pushed forward with the pacification of Persia, continued to defend the Muslim state against the Byzantines, added what is now Libya to the empire, and subjugated most of Armenia. Uthman also, through his cousin Mu'awiyah ibn Abi Sufyan, the governor of Syria, established an Arab navy which fought a series of important engagements with the Byzantines.
Of much greater importance to Islam, however, was Uthman's compilation of the text of the Quran as revealed to the Prophet. Realizing that the original message from God might be inadvertently distorted by textual variants, he appointed a committee to collect the canonical verses and destroy the variant recensions. The result was the text that is accepted to this day throughout the Muslim world.
Opposition and the End
During his caliphate, Uthman faced much of hostility from new, nominal Muslims in newly Islamic lands, who started to accuse him of not following the example Prophet and the preceding caliphs in matters concerning governance . However, the Companions of the Prophet always defended him. These accusations never changed him. He remained persistent to be a merciful governor. Even during the time when his foes attacked him, he did not use the treasury funds to shield his house or himself. As envisaged by Prophet Muhammad, Uthman’s enemies relentlessly made his governing difficult by constantly opposing and accusing him. His opponents finally plotted against him, surrounded his house, and encouraged people to kill him.
Many of his advisors asked him to stop the assault but he did not, until he was killed while reciting the Quran exactly as the Prophet had predicted. Uthman died as a martyr.
Anas ibn Malik narrated the following:
“The Prophet once climbed the mountain of Uhud with Abu Bakr, Umar, and Uthman. The mountain shook with them. The Prophet said (to the mountain), ‘Be firm, O Uhud! For on you there is a Prophet, an early truthful supporter of mine, and two martyrs.’” (Saheeh al-Bukhari
This committee comprised Ali ibn Abi Talib, Uthman ibn Affan, Abdur-Rahman ibn Awf, Sad ibn Abi Waqqas, Az-Zubayr ibn Al-Awam, and Talhah ibn Ubayd Allah, who were among the most eminent Companions of the Prophet, may God send His praises upon him, and who had received in their lifetime the tidings of Paradise.
The instructions of Umar were that the Election Committee should choose the successor within three days, and he should assume office on the fourth day. As two days passed by without a decision, the members felt anxious that the time was running out fast, and still no solution to the problem appeared to be in sight. Abdur-Rahman ibn Awf offered to forgo his own claim if others agreed to abide by his decision. All agreed to let Abdur-Rahman choose the new caliph. He interviewed each nominee and went about Medinah asking the people for their choice. He finally selected Uthman as the new caliph, as the majority of the people chose him.
His Life as a Caliph
Uthman led a simple life even after becoming the leader of the Islamic state. It would have been easy for a successful businessman such as him to lead a luxurious life, but he never aimed at leading such in this world. His only aim was to taste the pleasure of the hereafter, as he knew that this world is a test and temporary. Uthman’s generosity continued after he became caliph.
The caliphs were paid for their services from the treasury, but Uthman never took any salary for his service to Islam. Not only this, he also developed a custom to free slaves every Friday, look after widows and orphans, and give unlimited charity. His patience and endurance were among the characteristics that made him a successful leader.
Uthman achieved much during his reign. He pushed forward with the pacification of Persia, continued to defend the Muslim state against the Byzantines, added what is now Libya to the empire, and subjugated most of Armenia. Uthman also, through his cousin Mu'awiyah ibn Abi Sufyan, the governor of Syria, established an Arab navy which fought a series of important engagements with the Byzantines.
Of much greater importance to Islam, however, was Uthman's compilation of the text of the Quran as revealed to the Prophet. Realizing that the original message from God might be inadvertently distorted by textual variants, he appointed a committee to collect the canonical verses and destroy the variant recensions. The result was the text that is accepted to this day throughout the Muslim world.
Opposition and the End
During his caliphate, Uthman faced much of hostility from new, nominal Muslims in newly Islamic lands, who started to accuse him of not following the example Prophet and the preceding caliphs in matters concerning governance . However, the Companions of the Prophet always defended him. These accusations never changed him. He remained persistent to be a merciful governor. Even during the time when his foes attacked him, he did not use the treasury funds to shield his house or himself. As envisaged by Prophet Muhammad, Uthman’s enemies relentlessly made his governing difficult by constantly opposing and accusing him. His opponents finally plotted against him, surrounded his house, and encouraged people to kill him.
Many of his advisors asked him to stop the assault but he did not, until he was killed while reciting the Quran exactly as the Prophet had predicted. Uthman died as a martyr.
Anas ibn Malik narrated the following:
“The Prophet once climbed the mountain of Uhud with Abu Bakr, Umar, and Uthman. The mountain shook with them. The Prophet said (to the mountain), ‘Be firm, O Uhud! For on you there is a Prophet, an early truthful supporter of mine, and two martyrs.’” (Saheeh al-Bukhari
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