WAY OF SUFISM

Sufism [Tasawwuf]

2011-11-05T01:54:00.000-07:00

Sufism (Arabic تصوف taṣawwuf) is a school of esoteric philosophy in Islam, which is based on the pursuit of spiritual truth as a definite goal to attain. In modern language it might also be referred to as Islamic spirituality or Islamic mysticism.A Sufi is a person who practices purification of heart.

Life of Sufi
The life of a Sufi is the "life of the spirit " regulated strictly in accordance with Islamic theology and traditions. To attain this his first lesson is unshakable belief in the existence of God and unconditional surrender to His will. This entails a strenuous life attended by rigid austerity and self-denial. He has to undergo a course of training in regular prayers and meditation to attain the Divine Knowledge and realisation of Truth. This particular knowledge is passed on 'in secret' by one Sufi to another having the requisite qualifications i.e. one who does not think evil does not see evil, does not hear evil and does not speak evil. Without this Divine Knowledge, one cannot fathom the hidden mysteries of the Nature and those of the soul. To sum up the whole object of Sufism is to attain the highest spiritual perfection.
A Sufi will be distinguishable from others on account of his detachment from his parents, children, wealth, power, position and comforts. His ignorance vanishes in the effulgence of the 'Divine Light' of the most High, the Lord of the entire Universe. In such an ecstatically devotion there is neither pain nor sorrow for him as he is overwhelmingly dedicated to the will of the Almighty God. Thus a Sufi saint is the Spiritual King, far above all temporal kings, disguised in the patched robes of a humble dervish.
Hazrat Khawaja Muinuddin Chisty (May peace of God be upon his soul) was one of the greatest Sufi saints the world has ever known. His spiritual influence and benedictions have been, and are still a perpetually source of inspiration courage and guidance to the afflicted humanity, irrespective of caste creed or religion.

sufi silsila
The Sufis are classified into four prominent shake nazim (categories) or lines, viz. Qadaria, Chishtia Suhraward and Naqshbandia.
Hazrat Khawaja Muinuddin Chishty belonged to the second 'silsila'. There is no fundamental difference between these silsilas except in matters of minor details. They are all within the framework of the Islamic law as laid down by the Holy Quran and expounded by Hadith but the rituals applied for obtaining the communion or 'raza' of God are different just like the modern Universities where student take different courses for obtaining a particular class of degree. The Chishtia 'silsila' does not enjoin any indifferent belief from that of the other Hanafi Sunni Mussalmans. Their belief is based upon the Holy Quran. A study of the lives of Chishty saints, including Hazrat Khawaja Muinuddin and his spiritual preceptor Hazrat Khwaja Usman Harooni reveals that they preached and held purely Quranic beliefs. According to Shariat, every Chishty saint has to follow the Quranic laws strictly.
The Sufi 'shake nazim' however, are not sects. They grew up because people went to Sheikhs or 'murshids' (religious masters) for spiritual guidance and training who invested those of their disciples whom they regarded as spiritually fit to cater for the spiritual and moral needs of others Traditions, no doubt, grew up differently in different 'shake nazim'. What is common between the various Sufi 'shake nazim' is confined to few spiritual practices like auraad (verses from Quran) 'sama' (audition) certain festivals, institutions like veneration of the shrines, the etiquette of visiting them and the devotion to certain leading personalities of the order. One special features of the Chishtia order, which is particularly observable among the early Chishty saints of India, is their love for all humanity. They sought to inculcate among their followers an attitude of broad sympathy for the common man irrespective of caste, creed or nationality. They stressed more on humanitarian of caste, creed or nationality. They stressed more on humanitarian obligations of Muslims than on any other point. And that is why Khawaja Muinuddin Chishty attracted lakhs of people to the vast circle of his devotees in India in a very short time.

Regulation and Practices
There are certain regulations of Sufism which are called ‘Adraak’ and ‘Ehsas’ in Sufi parlance. They are also known as ‘Arkaan Tasawwuf’ or ‘Arkaan-Baatani’ i.e. the rules and discipline for the acquirement of the hidden wisdom or knowledge. They are divided into the "hidden wisdom" or knowledge. They are divided into the following three categories:
(1) "Knowledge" i.e. the ‘divine Knowledge’ attainable through the rigid discipline of ‘Shariat’.
(2) "Amal" i.e. action under the above discipline with unflinching faith and devotion.
(3) "Haal" i.e. the resulting reaction from ‘Amal’ or the action.
A Sufi aspirant’s first important step to act upon the above course is to seek a religious preceptor or ‘murshid’ who should be a practical master of the said Divine Knowledge and its training experience. His preliminary lessons start with,
(i) Liturgical practices and exercises with unswerving devotion to certain Quranic verses which are pregnant with the Divine Knowledge in order to grasp their spiritual interpretation and values.
(ii) A rigid control over his soul called ‘Nafs’which starts which renunciation and self-mortification.

Training In Sufism
When a person decided to become a mystic or Sufi, he was expected to go to a Sheikh or Murshid (master) and spend with him as much time as was deemed necessary by the Sheikh for his spiritual development. During this period of apprenticeship which, in most cases, lasted a lifetime the Sheikh used to instruct the disciple to perform mortification (Mujahedas) so as to gain control over his appetitive soul, i.e. 'Nafs'. This was done by performing service like hewing of wood, drawing of water from the wells and so many other menial services in the Khanqah (the monastery or chapel). Even Hazrat Khawaja Muinuddin Chishty himself had to pass through this hard and rigorous course of probation when he was under training for a period of 20 years with his Pir-o-Murshid (master) Hazrat Khawaja Usman Harooni. Every Sufi saint had to perform these hard services for his 'Pir' before achieving the robe of Khilafat (succession).

Stages Of Mysticism
According to the Islamic standard of judgment, the seeker after Truth, as stated above has to pass through many stages before he can actually feel himself in commination with the Truth being the ultimate object. The elementary condition is to have an unshakable faith and a firm resolve in doing or not doing a thing that is termed 'niyyat' (intention) in Muslim theology which is followed by repentance and penitence. The next stage is called "Mujaheda" (probation of striving). When it reaches its zenith then the revelation process begins which is known as "Mukashfa" (the uplifting of veil). At this stage the attainments of the saint (or Sufi) are so exquisite that he emerges his identify in the will of God, the creator, and the reactions are visible and affect the code and conduct of human beings. The effort by which each stage is gained is called 'haal' (state). It is a state of joy or desire and when the seeker is in this condition he falls into 'wajd' (ecstasy).

Islam And Sufism > Philosophy Of Sufism> Basis Of SufismEarly history of Sufism reveals that this particular branch of Divine knowledge originated and developed under conditions of strict discipline of quietism, seclusion, renunciation and incessant devotion to prayers under the guidance of a 'Murshid' or spiritual preceptor. In the popular sense, Sufism is known as mysticism in the West but it is not at par with the conception which the word 'Sufism' actually carries in Islamic parlance. One of the advantages of this cult is that its follower speedily discovers all the mysteries of Nature for the benefit of mankind. Its greatest gospel is to Live and Let live' and to bestow undiscriminating affection upon all mankind. It caters for the real peace and spiritual needs of the people who are generally sick of the material world and seek a spiritual asylum. To be brief, unless one is a God's chosen man endowed with the inherent natural spark of Divine love, pity and religious devotion, and is also fit for the necessary hard Mujahedas (probation and strivings) one cannot become a prefect Sufi.
Brief History Of Sufism
The origin of the term Sufi is rather complex, but in general it signifies one who wears the garment of ''suf'' i.e. wool. In the beginning it was a mark of personal penitence though some early Muslims, like Ibn Sirin (died 729 AD) criticised the ascetics for wearing Suf in imitation of Jesus Christ. He said, "I prefer to follow the example of the Prophet who dressed in cotton." In the second century of Islam a particular group of ascetics of Kufa were generally called al-Sufiya due to their dress. But, by 4th century wearing of woolen garments became the recognised badge of the Sufis of Iraq and hence the term was commonly applied to all Muslim mystics. In the same century, groups of these a sites used to assemble to recite aloud the holy Quran and other religious pieces which practice gradually took on a liturgical character called Zikr evolving into spiritual concerts named Sama (now popularly called Qawwali in India) with their attendant perils of extreme ecstatic nervous.
Gradually a change was coming over the general character of Sufism. Its basis was " fear of God and His wrath to come " with the mystical element of love and adoration. According to a woman saint, Rabia al-Adawiya (died 891 AD) The mainspring of mysticism is Love. She said, "Love of God had so absorbed me that neither love nor hate for any other things remains in my heart."
Sufism In 12th Century
While Imam Ghazali (died 1111) and Abul Qasim Al Qashari (died 1072) laid the basic foundation of Sufism, it was Ghos-ul-Azam, Mahboob Subhani Hazrat Sheikh Abdul Qadar Gilani (died 1166) who helped to give it a real practical shape by instituting the famous "Qadaria" silsila of Sufis in Baghdad in the 12th Christian century which did wonders in raising the cult at Sufism to a glorious pitch in the succeeding generations. Sufism under Hazrat Gilani's spiritual and moral spell created a marvelous revolution which brought the whole of Afghanistan and its adjoining parts in Islamic fold in a very short time. This was one of the greatest miracles of Sufism in the history of Islam at a very crucial period. The number of converts after Hazrat Gilani's every preaching meeting, often exceeded 70,000 necessitating the employment of as many as 400 writers for the registration of these converts. Other Sufi saints of this century were Sheikh Najeebuddin Abul Qahir Suhrawardy, Sheikh Akbar mohiuddin Ibn Arabi (1156-1240) and Hazrat Sheikh Shahabuddin Suhrawardy (1144-1234), the last named being the founder of another famous "Suhrawardia" silsila which Sheikh Saadi embraced in his later years of life. Their services to the cause of Islam proved exceedingly invaluable and their innumerable writings and speeches helped to rejuvenate the waning spirit of Islam, serving the cause of Sufism itself as a guiding star for all future generations.
Doctrine Of Sufism And Its Need
After the death of the Prophet the overpowering influence of his religion and sacred traditions dominated the lives of his succeeding descendants and the Caliphs. During the early period of Islam there was no necessity of any new cult like Sufism. But, as time passed on a revival of the Islamic influence was deemed necessary and Sufism took it up in right earnest. The term Sufism denotes nothing but a direct interpretation of the cardinal principles of Islam and certain spiritual practices to be observed in this process. Its originator Abu Ishaq Shami was the first Sufi who preached this cult which was in conformity with all the basic principles of Islam.

Wealth Despised
One of the cardinal principles of the followers of Sufism is the hate of all wealth pomp and show. All great Sufis have always therefore refused to accept any money or presents from any quarters whatever, and they never went to the glittering courts of any monarch which made them bold, selfless and independent of all secularism, thus distinguishing them from the class of the Ulama, who so often succumbed to these temptations. On the contrary, if any ruler or rich person sought an interview with them they either refused it flatly or gave them illuminating sermons, bluntly reminding them of their misdeeds and instructing them to realise and follow their duties and responsibilities to the cause of Islam and the Holy Prophet's Shariat. Once Khalifa Abu Muzaffar Yusuf of Baghdad approached Hazrat Gilani for a blissful advice with a present of 10 bags of gold mohurs. This great Sufi saint contemptuously refused to accept the money but when the Khalifa insisted upon its acceptance he picked up two of the bags one in each hand, and squeezed them. And as he did so human blood flowed out of them! The great saint said: "Abu Muzaffar, don't you feel shame in offering me this blood of the poor people?" The Khalifa was dumbfounded and went away in a shameful disgust.
During the 13th century AD Sufism had gained greater popularity among the masses as the result of the persistent efforts of the above named Sufi saint. Under the rule of the Ommayads and the Abbassides, secularism had usurped the real spirit of Islam and had economic, political and social fabric of Islam to pieces resulting in the ultimate downfall of their power itself. Baghdad, once a flourishing capital, was in the grip of debasing frivolities and revelry. Unbalanced secularism had caused unprecedented pillage, arson, murder and all round destruction at the hands of Mongols and Tartars. Although this condition was generally attributed to the intruders' invasions but as a matter of fact it was primarily due to the deterioration of the spiritual and moral character of the Muslims from top to bottom.
Attendance At Shrine
When these Sufi saints left this world their devotees put up impressive buildings over their tombs (Mazaars) most of which are attractive monuments of architectural beauty and subdued oriental splendour where Muslims, Hindus, Parsis, Sikhs, and their beneficiaries pay loving homage to their immortal glory all the year round, and receive all sorts of benedictions even to this day. On the occasions of their death anniversaries, which are called Urs, the gatherings in many cases run from thousands to lakhs, according to the popularity of the saint. Religious ceremonies are performed on these occasions and the poor and the needy are fed liberally. Of the numerous Sufi saints of India, Hazrat Khawaja Muinuddin Chisty of Ajmer, (the founder of Sufism in this country) Hazrat Makhdoom Allauddin Saabir of Kalyar and Hazrat Baba Fariduddin Ganj Shakar of Pak Patan are the most celebrated. But each Indian province from North to South and East to West has one or more monumental shrines of its own Sufi saints whose benedictions have left an impressive mark upon the people of those parts and whose blessings they still enjoy year after year.
Islam And Sufism > Philosophy Of Sufism> Divine Love

The next important feature of Sufi belief was divine love. From the time of Rabia Al-Adawiya (died 801 AD). It had become the mainstream of Sufism while in India it had become the dominant feature of the popular Bhakti movement. Love they said was both the causes as well as the effect of gnosis. A person was likely to achieve gnosis as a result of divine blessing only when he had devotion for God. While a person who had achieved gnosis could not help being overwhelmed and overpowered by cosmic emotion (jazba) and divine love. Love, according to them was emotive force of life in fact raison d’être. This powerful emotion dominated every thought or sentiment, contemplative life, theology, ritual thought of heaven and hell and all else. "The heart of a mystics is a blazing furnace of love which burns and destroys everything that comes into it because no fire is stronger than the fire of love", says Khawaja Muinuddin Chishty. Love implied an illuminative life a state of continued communion with Reality (haal). The object of life was indifferently described as apologetic vision (sometimes used in spiritual sense at others in a physical sense), nearness to God, annihilation (fana), everlasting life in God (baqa) and ultimately absorption or union (wassail). It was only on the achieves tranquillity by falling into the sea? Thus when the lover finds the beloved he no longer wails."
The natural outcome of such an outlook was a religion of ecstatic fervour and intoxication (Sukr). Such an attitude of mind could best be produced by and then find satisfaction in liturgical practices (Azkaar-Zikr-e-khafi, zikr-e-jail), spiritual concerts or audition (sama), and other forms of auto hypnosis. Because of the efforts of Khawaja Qutubuddin Bakhtiyar Kaki, Sufi Hameeduddin Nagauri and Sheikh Nizamuddin Auliya of Delhi, 'sama' became a cranial feature of the Chishty silsila and brought it in occasional conflicts with the orthodox Ulama.
The mystic belief in gnosis and love is usually accompanied by characteristic ethics. The Sufis had fully followed and systematised certain ethical concepts before Islam came to India. The Indian Sufism merely reiterated these beliefs although there was difference in the degree of emphasis. The basis of the Sufi attitude is that the Veil which hides Reality from mankind is that of Bashariyat, (creature hood). The nature of man consists of sensual, intellectual and spiritual features. Intellect, according to them performed a restricted function. The central pivot of spiritual life was the Qalb (heart) or the Rooh (soul). They were regarded as ethereal in nature and hence capable of communion with God. This function however could never be performed until the heart was purified of the dirt of sensual or lower self called in Sufi terminology the nafs (appetitive soul). The struggle against nafs regarded as wholly evil, therefore, became one of the main concerns of the Sufis. This implied an outlook of renunciation, penitence, asceticism, poverty, self-mortification and quietism-in short, other worldliness. This other worldliness was never interpreted strictly and the Chishty product recommended more an outlook of another-worldliness than actually going away from society.
The idea among the nobler minds in the world of Islam, that there is a deeper and more inward sense in the words of the Quran arose not from the wish to escape from the rigour of ' texts and dogmas', but from a profound conviction that those words mean more, not less than the popular expounders supposed them to convey. This conviction combined with a deep feeling of Divine pervasion, a feeling originating from and in perfect accordance with the teachings of the Quran and the instruction of the Prophet led to the development among the Muslims of that contemplative idealistic philosophy which has received the name of Sufism. The appeal of which among the Mohammedans was probably assisted by the prevalence of Neo-Platonic ideas. Imam-al-Ghazzali in the East and Ibn Tufail in the West were the two great representatives of mysticism among the Muslims.
Islam And Sufism > Philosophy Of Sufism > Ulema Sufi Clash

Ulema - Sufi Clash
At first the leaders of mysticism were supposed to be the Ulema or orthodox religious teachers but by the end of 3rd century they were replaced mostly by middle classes, specially from the mixed half Persian and half Arabian population of Baghdad, who followed Sufism. Against the political revolutionary aims of Shia'ite propagandists the Ulema protested vehemently. Their programme of reform included the awakening of religious conscience of individuals and the spiritual revival of the social organisation of the community. These social implications were reinforced by the labours of Sufis in preaching and converting, firstly members of their own class or followers and secondly carrying on their missionary work for Islam in other distant lands. For all times and in all countries these Sufi ascetics were the most active and powerful propagandists of Islam and it was none but Hazrat Khawaja Muinuddin Chishty of Sanjar who introduce the Chishtia silsila (order) of Sufis in India and did such a wonderful service to the cause of Islam.
For the above reasons the orthodox Ulema began to suspect the new social implications of the Sufi movement in Islam and a rift seemed to be widening between Sufism and orthodoxy. Serious attempts were made to silence the Sufis and on failure an example of punishment was set of one prominent Sufi Mansur al-Hallaj, who was charged with heresy in having identified himself with God and was cruelty executed in the beginning of the 4th century. This punishment was not inflicted by any violent fanatics but by pious upholders of the ancient Faith like the Good Wazir' Ale-ibn-Isa. Repression however proved futile and the Sufi movement continued firmly based as it was on both the open and 'secret' teachings of Quran and the moral standards of Islam. Despite the adverse views of the learned layers, the tendency towards the neglect of the ritual prescriptions and the outside influence clashing with the traditional outlook of Islam the strength of Sufism lay in the satisfaction which it gave to the religious instincts of the people, instincts which were chilled or starved by the rigid and impersonal teachings of orthodox Ulema but which found more relief in the directly personal and emotional approach of Sufism.
It must be remembered that this popular character and appeal of Sufism arose out of the ranks of the people themselves and appealed to the people whose main reading matter was furnished by short lives of the saints often replete with their miraculous deeds. It was the unceasing labours of the mystics ascetic or Sufis that gave to Islam its widespread permanent hold upon the masses and that plated such a conspicuous part in spreading the Divine Message among new and fertile lands rather than the slow work of purely orthodox Ulema or their system of propagation.
During the 4th and 5th centuries, Sufism grew in strength in spite of the frowning Ulema it was in this period that the Zikr and Sama from their simple congregational recitation and meditation over the Quran began to show more definite liturgical tendency marked specially by the recitation of chants and litanies. But it was not this difference alone that marked off Sufism from the orthodox services as similar liturgical ceremonies were commonly performed in the mosques as well. The hostility of the theologians was however due partly to their fear that the Sufi Zikr might replace the mosque as the center of religious life. There was also a more deeper and selfish reason for the conflict, the traditional exclusive claim of the possession of sciences of theology and law and their position as the sole authoritative exponents of the Islamic doctrine-sciences which they had built up by infinite trouble and whose acquisition involved long and arduous study. They maintained that it was by their means that the substances of Faith had been preserved against both heretical innovations in doctrine and the attempts of the secular arm to override its privileges and obligations.
Naturally the theologians were proud of their system and jealous for the maintenance of their authority. They held that it was by this method alone that they were able to propagate Islam and promote its cause and that any relaxation would open the way to heresy and corruption both spiritual and material. But the Sufis rejected these claims bluntly and even derisively. According to them there was only one way to knowledge which lay through the direct and personal experience called "Marifat" culminating in momentary union with or absorption into the Godhead and not through the rational and second hand knowledge or ilm of the scholastic type. They thought, theology instead of assisting their process. Actually hindered it. The conflict between the doctrinaire and the seeker or follower of the Inner Light therefore seemed irreconcilable.
Islam And Sufism > Philosophy Of Sufism > Sufism Triumphed

The outside influences and doctrines implied in Sufism in these formative centuries, were also suspected by the Ulema. Apart from the various orthodox rules and concepts of Islam the exaltation which the holy Prophet Mohammed enjoyed also appeared to be eclipsing against the overwhelming veneration accorded to Sufi sheikhs in their lifetime and their elevation to sainthood after death. Nothing could, therefore be more intolerable and repugnant to the primitive ideas of Islam and the system of their maintenance by the Ulema but in the teeth of Quran. Tradition, rationalism and orthodox theology the worship of Sufi saints irresistibly crept into the Islamic fold, and eventually swept everything before it. As time went on popular elements of Sufism established themselves more and more firmly in the Islamic fold. More and more religious minded people also joined the ranks of Sufi mystics who sought not metaphysical knowledge of religion but living experience of God. During the 5th century there was a marked drift towards Sufism of some of the ablest thinkers of Islam. Ultimately principle of compromise between orthodoxy and Sufism was inevitably sought with the result that a celebrated theologian Al-Qushari (died 1072 AD) wrote a treatise urging the cause of the higher Sufism and the acceptance of the doctrine of ecstatic communion with God. The actual revolution is however linked with the name of Imam al-Ghazale (died 1111 AD) who stands high in his religious insight and intellectual ability and who dived deep into mystics sciences and philosophies. He changed his convictions again and again in his long religious experiments and research. First, he revolted against the casuistry of the theologians and incessantly sought ultimate reality through all the Muslim religious systems and philosophies of his time.
After a prolonged bodily mental and intellectual struggle he finally fell from sheer philosophic agnosticism upon his personal experience of God which he found only in the Sufi path. To his school of thought belonged such Sufi giants as Maulana Rum the author of the celebrated Masnavi (one of the most authentic works on Sufism) Hazrat Junaid Baghdadi, Maulana Shibli, Maulana Fariduddin Attaar, Khaqani, Shamsuddin Haafiz Shirazi (one of the greatest Persian Sufi poets in the East) Sheikh Sa'adi and others. Both Imam al-Ghazali and the stalwart Al-Qushari forged a synthesis that ultimately accommodated the essential principles of Islam between orthodoxy and Sufism which were thus tied to one and the other forever though their paths remained different.
Islam And Sufism > Philosophy Of Sufism > Sufism In India

From Iraq and Persia, Sufism perpetrated into India with Hazarat Khawaja Muinuddin Chishty where it found a very congenial soil to prosper after some stubborn opposition. With its advent a large number of Sufi saints sprang up all over the land, doing invaluable service by their solacing influence to the afflicted humanity irrespective of caste or creed. It was this indiscriminating service to the cause of the suffering humanity and peace that won the hearts of the people of India and made the Sufis highly popular among all classes of people from a peasant to the prince. Not only this but even after their death, they are still held in high reverence, a thing which is unknown in other countries. This unflinching devotion is of course not with out any reason; there must be "something" very real and serious to come and end it?
Islam And Sufism > Philosophy Of Sufism > Meritorious Contribution

Sufism in spite of its loftiness in religious ideals has been less fastidious and more ready to accept alien practices and ideas provided they produced good results. Blended with Sufism the orthodox couch was undoubtedly refreshed and strengthened and in fact acquired a more popular character and attraction in Islam. Sufism in Western Asia, North Africa, won over large multitudes to Islam. Central Asia, India and Indonesia. In the wake of Sufism, Shia'ism also suffered an eclipse and lost much of its original influence. On the whole Sufism has made a meritorious and invaluable contribution to the promotion and prosperity of Islam in the world.
Islam And Sufism > Philosophy Of Sufism > Sufism Defined

Sufism implies "Iqtida" i.e. to adhere strictly to the laws of Shariat. It means highly pious and enlightened way of life which may be expressed in conformity with thought and action as explained below:
(a) `Qualan’ i.e. expression through ‘Shariat’ or the Divine Law (ordained for the harmonious conduct of man in this world with promise of his salvation in the next.)
(b) `Failan’ or ‘Tariqat’ i.e. expression through human activity and discipline under the said Divine Law or ‘Shariat.
(c) "Haalan" or Haqiqat i.e. the ‘state ‘ acquired by acting upon and passing through Qualan and Failan stages reaching the zenith of the spiritual perfection.
While the Qualan and Failan stages can be analysed or expressed through the human faculties, the expression of Haalan ‘Haqiqat’ or ‘Reality’ is beyond the scope of all human conception and is therefore inexpressible and indescribable because human intellect or faculties are restricted to a ‘limit and transcend no more. This is the highest and final stage of Sufism in which the aspirant is face to face with the ‘Divine Light ‘ and ultimately merges his identity with God Supreme. It is therefore a state, the secrets of which have never been divulged to the humanity at large without Sufism entitles.A Persian couplet describes this ‘state’ as follows "Aan raa ke Khabar shud Khabarash baaz nayamad." i.e. nobody ever heard of them who dived deep into the secrets of God or the mysteries of Nature.

Islam And Sufism > Philosophy Of Sufism > Ma'Arifat

The Sufis emphasised that ultimate Reality could be grasped only intuitively (Ma'arifat or gnosis). It was veiled from the human eye and intellect, and constituted a mystery which could be apprehended by none but the advanced spirits. Although they described in vivid details how Ma'arifat could be achieved they never concerned themselves with the nature of the Reality. There are clear traces of belief of pantheism and of monism, although in general they believed in a transcendental omnipotent God as the Creator of the universe.
The intuitive or esoteric experience or Reality implied that parallel to the orthodoxy or "external" theology, there was also an "internal" or spiritual interpretation of the Holy Quran and of the actions prescribed by the Law. This spiritual interpretation was necessity subjective, intuitive and esoteric. But this is a very delicate point to be discussed by a layman. Only the advanced Sufis or Saints, who are now rare, can interpret them satisfactorily in the light of their own practical experience. No one in the present scientific civilisation can either understand or convince easily the average man on these delicate points.

Islam And Sufism > Philosophy Of Sufism>The Process

According to Islamic conception a Sufi is one who is fired with Divine live and who as a true devotee of God and is constantly impatient to seek nearness to HIM. The quest of a Sufi centers round the exploration or probe into the mysteries of the nature. He is whole-heartedly engrossed in seeking out the myriad truths of the TRUTH, and concentrates on the hard task of reconciling his action to his thoughts. This is an extremely difficult process. He has, first of all to suppress or subdue his worldly desires inherent in the soul of man called Nafs in order to attain purity and steadfastness in his character. After attaining this stage, he enters the second phase of building up his external and internal character through mental exercises as the result of which the knowledge of the hidden mysteries of Nature or God is revealed unto him. To summarise the whole process of Sufism, the true path of a Sufi's salvation lies through the thorny wilderness of renunciation, self-mortification on and annihilation of the Nafs by incessant devotion to God. Thus a Sufi aspirant has to under go a rigid test in morals and by acquiring a perfect knowledge of the Quran and Islamic theology. Also strict adherence to the Muslim law of jurisprudence called 'Fiqah' and 'Hadith' which deal with the moral, social, economic, and political aspects of Muslim life, he reaches his goal ultimately.
Shariat And Tariqat
The basis of the teachings of the early Sufis was a clear distinction between the real and the apparent, between the external and the internal, between the formal and the spiritual. The codes of beliefs and behaviour prescribed in the two were the Shariat which they called 'external science' and the Tariqat (the path or way) or the 'internal' or "spiritual science". The starting point of the spiritual progress, they argued was the Shariat but their distinctive contribution to the religious life of the Muslims was the emphasis which they laid on Tariqat. They bypassed the abstract and colourless scholastic discussions of faith and ritual, and supplemented the inspiring orthodox attitude of commands and prohibitions with an "emotive principal and a living religious experience." In orthodox Islam, these features had become subordinated. By emphasising them the Sufis sought to restore the religious balance and brought Islam into greater harmony with the prevailing Indian traditions.

WILAAYAT

2011-11-05T01:18:00.000-07:00

1. A Wali is a pious Muslim, who due to his knowledge and closeness to Allah Ta'ala, has been given a specific position.
2. Usually this grade is given to a Wali due to his strict followance the Shari'ah and also his devotion and his worship.
3. Wilaayat is, however, sometimes given to a person from birth and, therefore, without devotion and effort.
4. From the Awliyah-e-Ummat-e-Muhammadi, the most superior Awliyah are the four Khulafa, namely Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (radi Allahu anhum) and then all the Sahaba-e-Kiraam. All the Sahaba are also Awliyah. The source of the blessing for the Awliyah after these is Hazrat Ali (radi Allahu anhu). In other words, they are all blessed with Wilayah through the blessing of Hazrat Ali (radi Allahu anhu).
5. From the Awliyah of all the Ummah, the greatest Awliyah are from the Ummah of Rasoolullah (sallal laahu alaihi wasallam).
6. There have been Awliya in every era and there will always be Awliya in every era, however, their recognition may be difficult.
7. There are four famous Silsilas (Spiritual Orders) in the world of Spiritualism. "Qaaderiyah", whose Imam is Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu), "Chishtiyah", whose Sheikh is Hazrat Khwaja Mu'eenudeen Chishti (radi Allahu anhu), "Suharwardiyah", whose Sheikh is Hazrat Khwaja Shahabudeen Suharwardi (radi Allahu anhu) and "Naqshabandiyah", whose Sheikh is Hazrat Khwaja Baha'udeen Naqshbandi (radi Allahu anhu). To follow the Holy Quran and the Hadith is the real aim of each one of them. Islam is one huge sea, and these four Silsilas are its rivers. From these four Silsilas' Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu) is very great.
8. Their knowledge is extensive, till the extent that many give information of "Makaana Wamaayakoon" or what has happened and what will happen and on Lauhe Mahfooz.

BELIEFS CONCERNING THE AWLIYA
1. Allah Ta'ala has given the Awliya great strength. Whoever asks for their help is given that help even though they may be a great distance away. 2. After the demise of the Awliya their power and strength increases. 3. To visit the Mazaars (shrines, tombs) of the Awliya is to gain virtue, prosperity and blessing. 4. To present them with Esaale Sawab is a very good thing and a way of gaining blessings. 5. To perform the Urs (death anniversary) of the Awliya-e-Kiram, meaning that every year to recite the Quran, perform Fateha, speech ceremony, Esaale Sawab and send the Sawaab to the Awliya are all good things and are worthy of reward. 6. However, as regard to bad acts and non-permissible actions like, dancing, playing music, etc. are all sinful deeds and are even more sinful when performed near Mazaars. 7. To make Sajdah-e-Tazeem (Prostration of Respect) to anyone other than Allah Ta’ala is totally Haraam. To make Sajdah-e-Ibadah (Prostration of Worship) to anyone other than Allah Ta’ala is undoubtedly and certainly Shirk and open Kufr. Sajdah-e-Tazeem for one's Peer-o-Murshid or Mazaar of a Wali is not permitted, but is a grievous sin and also Haraam. 8. Any ignorant person or a person of a Cult Sect (Wahabi, Shi'ite, etc) can never be a Saint. 9. Cleansing of the heart and to accept and follow the Prophet (sallal laahu alaihi wasallam) physically and spiritually and to follow the commands of Shari'ah is known as Tassawuf. 10. The Awliya can still assist us, traverse miles on end, listen and see things far and near with the Permission of Allah Ta’ala. 11. A Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment. (Tirmidhi Shareef) From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah Ta’ala are still alive within their graves. 12. It is recorded that in the period of Hazrat Mu'awiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. (Jazbul Quloob, Sharahus Sudur) 13. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great Saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. This proves that the Awliya are alive in their graves and perform Ibaadah as when they were alive in the physical world. 14. It is reported in the Hadith-e-Qudsi that Allah Ta’ala has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him." 15. As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the mercy and assistance of Allah Ta’ala. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Allah Ta’ala Himself has promised them all these gifts? 16. After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah Ta’ala whereas Allah Ta’ala has promised His slaves His assistance. 17. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (radi Allahu anhu): "If any person takes your name in respect and honour though he may not be your Mureed or not initiated by you personally, would he be counted as your Mureed?" The great Ghous replied: "Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Mureeds, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)". (Bahjatul Asraar)

MIRACLES PERFORMED BY THE AWLIYA
1. Saints perform miracles at times, however miracles are not necessary a condition of Sainthood. The Saints (Awliya) regard obeying the Shari’ah conscientiously as the biggest miracle. GhouSal A’zam (radi Allahu anhu) said: "The miracle of a Wali is his complete compliance to the teachings of Nabi (sallal laahu alaihi wasallam)". 2. Sheikh-e-Akbar, Muhayyuddin Muhammed Ibnul Arabi (radi Allahu anhu) explains the phenomenon of miracles:- 2.1 One type of miracle is the Hissi (apparent) miracle, that is, it is evident and clearly seen by the general public. For example, flying in the air, walking on water, foretelling the future, traversing hundreds of miles in one step, etc.. 2.2 Another type of miracle is the Ma’nawi (spiritual) miracle, which can only be seen and perceived by special people. For example, control of carnal desires, adopting virtues by Divine Guidance, refraining from bad habits, and practicing all Waajibaat (compulsory acts) punctually and diligently. These types of miracles do not contain any connivance while it is probable those Hissi miracles to contain connivance. (Futuhaate Makkiyah) 3. The steadfast adherence to the Shari’ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (sallal laahu alaihi wasallam). 4. Hazrat Bayazid Bustaami (radi Allahu anhu) cautions us: "If you see a person sitting cross-legged in the air, don’t be fooled by his act! Observe his approach/attitude to the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette’s of the Shari’ah". (Risaalah Qushayriya)

HALAL AND HARAM

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CONSULTATION OF COMPANIES

Here are the results of consultations done with various food companies. No particular questions were asked about products that may contain alcohol.

L.D. Schrieber Cheese Company:
No shortening, lard, gelatin or lecithin used. Cow products are used HALAL

Burger King Corporation:
Shortening used in from swine = HARAM

Lard is used in buns and apple pie = HARAM

Lecithin is used in buns =HARAM

Because you are not sure.

Shakes = HALAL

General Goods:
Lard is used on Swan Down Cake mixes. Gelatin (from collagen-bearing tissues of any animal) is used in many products including Jell-O Brad Gelatin Desert = HARAM

Knox Gelatin Inc.:
Knox Gelatin is prepared from the protein collagen, which is extracted from either beef (bones and skin) or PORK (SKINS) =HARAM

American Lecithin Company:
Our lecithin is derived from soybeans and is sold under the trade name Alcoles = HALAL

Nestle:
A list was sent to MSA confirming that their products do not contain any animal by-product. Lecithin used in their products is derived from Soybeans = HALAL

General Mills Inc.:
Shortening similar to lard is used, also Soya lecithin is used =HARAM

(Because it does not say Soya or lard and you don't know so it is better to avoid)

Quaker Oats:

Soybean lecithin is used. Shortening used is from swine. Some of the products are MASA Trigo, Flako pie crust and cup cake mix.

SEVERAL TERMS

A. Derived from pork or other animal

Bacon

Ham

Sausage

Lard

Fat

Gelatin

Shortening (animal).

B. Avoid - doubtful (may be derived from animal or vegetable):

Lecithin

Emulsifier

Dough conditioners

Mono and diglycerides

Enzymes or rennet in cheese

C. You can use: HALAL

Soya-lecithin

Soybean lecithin

Vegetable lecithin

Vegetable shortening

Vegetable mono and diglyceriders

Vegetable enzymes or rennetless cheese.

Fish.

D. Avoid may contain alcohol

Artificial and imitation extracts and flavorings

E. When you see these letters:

"U" or "K" they may mean that the produce does not contain anything from an animal.

Istikhaarah

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Istikhaarah is to seek guidance from Allah when one is faced with a problem to which no solution is apparent.

Whenever a person is faced with a difficult problem, or becomes hesitant in making a decision and his knowledge of the matter is insufficient to guide him then after seeking advice from trusted friends he should turn to Allah and beseech His grace. He should willingly and with an open heart and mind supplicate for divine guidance and ask for direction so that the problem is solved in his own best interest. The Du'aa at such an occasion is called Istikhaarah.

Istikhaarah is in fact an invaluable teaching of Rasulullah (Sallallaahu Alayhi Wasallam) with which the Muslims have been favoured. This blessing could give solace to many for all times to come. It is related in the Hadith that Rasulullah (SAW) use to teach the Istikhaarah to the Sahaabah (RA) like the Qur'an is taught to children. In another Hadith it is stated that 'He does not fail who makes Istikhaarah and he does not regret who makes Mashwarah (consultation).

In the Masnoon Istikhaarah, after one has carried out his responsibility as best as one can, one should hand over the entire matter and oneself to the limitless knowledge of Allah Ta'ala. By resorting to Istikhaarah one is now retrieved of making a decision on ones own.

Whenever counsel is sought from a respectable and experienced person, it is expected that he will give good advise and assist to the best of his ability. Similarly Istikhaarah is to seek counsel that the all-Knowing and Merciful Allah? Once Istikhaarah is made then Allah Ta'ala will surely guide him to do what is best for him.

Now there can be no perplexity. Only that will happen which Allah Ta'ala wills and which is good for ones own sake though one may not be able to see it immediately. It is not necessary that one must experience or see an evident change or vision. Allah Ta'ala alone knows what is best for His servants. It is related in the Hadith that 'Success and good tidings for the son of Aadam (Insaan) is in performing Istikhaarah and his misfortune lies in not making Istikhaarah'.

METHOD OF ISTIKHAARAH

When making Istikhaarah begin with performing two Rakaats Nafl Salaat. Then with all sincerity recite the following Du'a.

Allaahumma innee astakheeruka bi ilmika wa-astaqdiruka biqudratika wa-as'aluka min fadhlika al-adheem. Fa innaka taqdiru walaa aqdiru. Wa ta'lamu walaa a'alamu wa anta allaamul ghuyoob. Allaahumma in kunta ta'lamu anna haadhal-amr khayrun liy fiy deeniy wa-ma'aashiy wa-aaqibat amriy, fa'qdruhliy wa-yassirh liy thumma baarik liy feehi. Wa in-kunta ta'lamu anna haadhal amr sharrun liy fiy deeniy wa-ma'aashiy was-'aaqibat amriy. Fa asrifh annee wa-srif 'anhu. Wa aqdurh liyal khayr hayth kaana thumma a-rdhiniy bihee

Trans: O Allah!! Behold I ask You the good through Your Knowledge, and ability through Your Power, and beg (Your favour) out of Your infinite Bounty. For surely You have Power; I have none. You know all; I know not. You are the Great Knower of all things.
O Allah! If in Your Knowledge this matter be good for my faith (Deen), for my livelihood, and for the consequences of my affairs, then ordain it for me, and make it easy for me, and bless me therein.
But if in Your Knowledge, this matter be bad for my faith (Deen) for my livelihood, and for the consequences of my affairs, then turn it away from me, and turn me away therefrom, and ordain for me the good wherever it be, and cause me to be pleased therewith.

While reciting this Du'aa when one reaches HAADHAL AMR (THIS MATTER) at both places he should think of his problem.

May Allah guide and assist us all, Aameen.

The Family

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The family in Islam is a unit in which a man and woman unite to share life together according to the rules and regulations laid down by the Shari'ah. They become as close to each other as a garment is to the body. The husband's honour becomes an integral part of his wife's honour, and vice versa. They share each other's prosperity and adversity. Thus in Islam the bridal couple are united as husband and wife in the presence of witnesses seeking Allah's blessings to increase in mutual love and compassion and agreeing to care for each other in sickness and adversity. This fundamental principle of Islamic marriage, understood and observed by the spouses, is the basis of the institution of Muslim marriage. In the family, the man is charged with the duty of being the leader of the family and the woman is assigned the duty of looking after the household. Even if the man has more responsibility than the woman and thereby has a degree over her, it does not make a husband inherently better than his wife. The Qur'an contains a verse which says:

And in no wise covet those things in which Allah has bestowed His gifts more freely on some of you than others: to men is allotted what they earn, and to women what they earn... (4:32)

Commenting on this verse Sheikh Muhammad 'Abduh says that it does not imply that every man is better than every woman or vice versa, but it emphasizes that: "each sex, in general, has some preferential advantage over the other, though men have a degree over women . " What is this "degree"? There are different views about it. One view is that it means the qualities of leadership, surveillance and maintenance which are bestowed on men. Another view is that it signifies the tolerance with which men must treat their wives even when in extremely bad moods. Yet another view is that it is man's natural gift from Allah for judging matters pertaining to his family and managing the problems affecting it. However, the consensus of the scholars is that the "degree" comprises the principle of guardianship and nothing more.

Muhammad 'Abduh feels that guardianship has four elements: protection, surveillance, custody, and maintenance. 'Abd al-'Ati considers that over and above these four elements is the element of obedience. According to 'Abd al-'Ati obedience consists of the following aspects:

A wife must neither receive male strangers nor accept gifts from them without her husband's approval.

A husband has the legal right to restrict his wife's freedom of movement. He may prevent her from leaving her home without his permission unless there is a necessity or legitimate reason for her to do otherwise. However, it is his religious obligation to be compassionate and not to unreasonably restrict her freedom of movement. If there arises a conflict between this right of the husband and the rights of the wife's parents to visit her and be visited by her, the husband's right prevails in the wider interest of the family. Yet the Shari'ah recommends that he be considerate enough to waive his rights to avoid shame within the family.

A refractory wife has no legal right to object to her husband exercising his disciplinary authority. Islamic law, in common with most other systems of law, recognizes the husband's right to discipline his wife for disobedience.

The wife may not legally object to the husband's right to take another wife or to exercise his right of divorce. The marital contract establishes her implicit consent to these rights. However, if she wishes to restrict his freedom in this regard or to have similar rights, she is legally allowed to do so. She may stipulate in the marital agreement that she too will have the right to divorce or that she will keep the marriage bond only so long as she remains the only wife. Should he take a second wife, she will have the right to seek a divorce in accordance with the marriage agreement.

Modesty

Modesty is a virtue which Islam demands of Muslim men and women. The most powerful verses commanding the believers to be modest occur in Surah al-Nur and begin with the words:

Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well aware of what they do. (24:31)

The rule of modesty is equally applicable to men and women. A brazen stare by a man at a woman or another man is a breach of correct behaviour. The rule is meant not only to guard women, but is also meant to guard the spiritual good of men. Looking at the sexual anarchy that prevails in many parts of the world, and which Islam came to check, the need for modesty both in men and women is abundantly clear. However it is on account of the difference between men and women in nature, temperament, and social life, that a greater amount of veiling is required for women than for men, especially in the matter of dress. A complete code of modesty is laid down in the Qur'an as follows:

And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers or their husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)

A key term in the above verse is zinat. It means both natural beauty and artificial ornaments. The word as used in the above verse seems to include both meanings. Women are asked not to make a display of their figures, not to wear tight clothing that reveals their shapeliness, nor to appear in such dress except to:

their husbands,

their relatives living in the same house with whom a certain amount of informality is permissible,

their women, that is, in the strict sense, their maid-servants who are constantly in attendance on them, but in a more liberal sense, all believing women,

old or infirm men-servants, and

infants or small children who have not yet got a sense of sex

While Muslim men are required to cover the body between the navel and the knee, every Muslim woman is asked to cover her whole body excluding the face and hands from all men except her husband. The following traditions of the Prophet (peace be upon him) give us further guidance in the matter:

"It is not lawful for any woman who believes in Allah and the Last Day that she should uncover her hand more than this and then he placed his hand on his wrist joint. "When a woman reaches puberty no part of her body should remain uncovered except her face and the hand up to the wrist joint."

'A'isha reports that once she appeared got up in finery before her nephew, 'Abdullah ibn al-Tufail. The Prophet (peace be upon him) did not approve of it. "I said, 'O Apostle of Allah, he is my nephew.' The Prophet replied, 'When a woman reaches puberty it is not lawful for her to uncover any part of her body except the face and this and then he put his hand on the wrist joint as to leave only a little space between the place he gripped and the palm."

Asma', the sister of 'A'isha and daughter of Abu Bakr, came before the Prophet in a thin dress that showed her body. The Prophet turned his eyes away and said, "O Asma'! When a woman reaches puberty, it is not lawful that any part of her body be seen, except this and this" - and then he pointed to his face and the palms of his hands. Hafsah, daughter of 'Abdur-Rahman, once came before 'A'isha wearing a thin shawl over her head and shoulders. 'A'isha tore it up and put a thick shawl over her. The Messenger of Allah also said, "Allah has cursed those women who wear clothes yet still remain naked." The khalif, 'Umar, once said, "Do not clothe your women in clothes that are tight-fitting and reveal the shapeliness of the body." The above-mentioned traditions make it explicitly clear that the dress of Muslim women must cover the whole body, except for the face and hands, whether in the house or outside, even with her nearest relatives. She must not expose her body to anybody except her husband, and must not wear a dress that shows the curves of her body. Some scholars, like Muhammad Nasiruddin al-Albani, are of the opinion that, because modern times are particularly full of fitnah (mischief), women should go as far as to cover their faces because even the face may attract sexual glances from men. Shaikh al-Albani says, "We admit that the face is not one of the parts of the body to be covered, but it is not permissible for us to hold to this taking into consideration the corruption of the modern age and the need to stop the means for further corruption."

It is respectfully submitted, however, that in the light of the Prophetic traditions it suffices to cover the body, leaving out the face and hands up to the wrist joints, since this is the specified Islamic covering and it may sometimes be essential for a woman to go about her lawful engagements with her face uncovered. However if a woman prefers to put on the veil (burqah), she should not be discouraged as this may be a sign of piety and God-consciousness (taqwah). The rules on dress are slightly relaxed when a woman reaches old age and her sexual attractions have faded. The Qur'an says:

Such elderly women as are past the prospect of marriage, there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty; but it is best for them to be modest and Allah is the One who sees and knows all things. (24:60)

However, if a woman is old but still has sexual desires, it is not lawful for her to take off her over- garments. Women at whom people are not possibly going to cast sexual glances but rather look at with respect and veneration are entitled to make use of the relaxation and go about in their houses without wearing an over-garment.

Lowering the Eyes

Islam requires its male and female adherents to avoid illicit sexual relations at all costs. Because the desire to have sexual relationships originates with the look that one person gives another, Islam prohibits a person from casting amorous glances towards another. This is the principle of ghadd al-basar (lowering the eyes). Since it is impossible for people to have their eyes fixed constantly to the ground and inconceivable that a man will never see a woman or a woman will never see a man, Islam absolves from blame the first chance look, but prohibits one from casting a second look or continuing to stare at a face which one finds attractive at first sight.

The following traditions of the Prophet (peace be upon him) offer us guidance in this regard: Jarir says,

"I asked the Prophet what I should do if I happened to cast a look (at a woman) by chance. The Prophet replied, 'Turn your eyes away.' " According to Buraidah, the Prophet told the future fourth khalif, 'Ali, not to cast a second look, for the first look was pardonable but the second was prohibited.

However, there are certain circumstances in which it is permissible for a man to look at another woman. Such circumstances may arise when a woman is obliged to be treated by a male doctor, or has to appear before a judge as a witness, or when a woman is trapped inside a burning house, or is drowning, or when a woman's life or honour is in danger. In such cases, even the prohibited parts of the body of the woman may be seen or touched, and it is not only lawful but obligatory on a man to rescue her from danger, whatever physical contact it may entail. What is required by Islam in such a situation is that as far as possible the man should keep his intentions pure. But if in spite of that his emotions are a little excited naturally, it is not blameworthy for him to have looked at such a woman, since having contact with her body was not intentional but was necessitated by circumstances, and it is not possible for a man to suppress his natural urges completely.

The Shari'ah also allows a man to look at a woman with the object of reaching a decision about whether he should marry her or not. The following traditions explain the matter further: Mughirah ibn Shu'bah says,

"I sent a message to a woman asking for her hand. The Prophet (peace be upon him) said to me, 'Have a look at her for that will enhance love and mutual regard between you.' "

Abu Hurairah says that he was sitting with the Prophet when a man came and said that he intended to marry a woman from among the Ansar (Helpers). The Prophet asked him if he had seen her. He replied in the negative. The Prophet told him to go and have a look at her because the Ansar often had a defect in their eyes. According to Jabir ibn 'Abdullah, the Prophet said that when a man sent a request to a woman for her hand in marriage, he should have a look at her to see if there was anything in her which made him inclined to marry her.

It is thus clear that no man is prohibited from having a look at a woman as such, but that the real idea behind the prohibition is to prevent the evil of illicit intercourse. Therefore what the Prophet has prohibited is only such casting of the eyes as is not essential, as does not serve any social purpose, and as is loaded with sexual motives. This command applies to both Muslim men and Muslim women and is not confined to only one sex.

Maulana Abu'l-A'la Maududi has made a fine psychological distinction, however, between women looking at men and men looking at women. The man, he says,

"...is by nature aggressive. If a thing appeals to him, he is urged from within to acquire it. On the other hand, the woman's nature is one of inhibition and escape. Unless her nature is totally corrupted, she can never become so aggressive, bold, and fearless, as to make the first advances towards the male who has attracted her. In view of this distinction, the Legislator (the Prophet) does not regard a woman's looking at other men to be as harmful as a man's looking at other women. In several traditions it has been reported that the Prophet (peace be upon him) let 'A'isha see a performance given by negroes on the occasion of the 'Id. This shows that there is no absolute prohibition on women looking at other men. What is prohibited is for women to sit in the same gathering together with men and stare at them, or look at them in a manner which may lead to evil results. "

The Prophet (peace be upon him) told Fatimah, daughter of Qais, to pass her 'iddah (waiting term), in the house of Ibn Maktum, the same blind Companion from whom Umm Salamah had been instructed to observe purdah. Qadi Abu Bakr ibn al-'Arabi has related in his Ahkam al- Qur'an that Fatimah, daughter of Qais, wanted to pass her waiting term in the house of Umm Sharik. The Prophet did not approve of this for the reason that the house was visited by many people. Therefore he told her to stay in the house of Ibn Maktum who was blind, where she could stay without observing purdah.

This shows that the real object of the Prophet was to reduce the chances of any mischief occurring. That is why the lady was not allowed to stay in a house where the chances of possible mischief were greater but allowed to stay in a house where they were less. On the other hand, where there was no such need, women were prohibited from sitting in the same place face to face with other men.

The real object of ghadd al-basar (lowering the eyes) is to stop people with evil intentions from casting lewd looks at others. It is common knowlege that a person turns their eyes towards another person innocently in the beginning. If the latter is attractive, the former may go on casting glances and thus drift towards the precipice of sexual attraction and ultimately fornication or adultery. Islam encourages regulated love in order to build up happy family lives since it is healthy families that provide the blocks to construct a healthy society; but it abhors promiscuity which ruins people's family lives and seriously damages people through the ultimate disaster of illicit sexual relationships developing between its adherents. Islam blocks the path that finally leads to active temptation by prohibiting the casting of looks by one person at another except when they do so by chance.

Social Behaviour

The Shari'ah has placed restrictions on men meeting strange women privately. Similarly no man other than her husband is allowed to touch any part of a woman's body. The following traditions of the Prophet (peace be upon him) are worth noting in this connection:

"Beware that you do not call on women who are alone," said the Messenger of Allah. One of the Companions asked, "O Messenger of Allah, what about the younger or the elder brother of the husband?" The Prophet replied, "He is death." (Tirmidhi, Bukhari and Muslim)

"Do not call on women in the absence of their husbands, because Satan might be circulating in any of you like blood." (Tirmidhi).

According to 'Amr ibn al-'As, the Prophet forbade men to call on women without the permission of their husbands. (Tirmidhi)

"From this day no man is allowed to call on a woman in the absence of her husband unless he is accompanied by one or two other men." (Tirmidhi)

The Prophet said,

"The one who touches the hand of a woman without having a lawful relationship with her, will have an ember placed on his palm on the Day of Judgment." (Takmalah, Fath alQadir)

'A'ishah says that the Prophet accepted the oath of allegiance from women only verbally, without taking their hands into his own hand. He never touched the hand of a woman who was not married to him (Bukhari). Umaimah, daughter of Ruqaiqah, said that she went to the Prophet in the company of some other women to take the oath of allegiance. He made them promise that they would abstain from idolatry, stealing, adultery, slander, and disobedience to the Prophet. When they had taken the oath, they requested that he take their hands as a mark of allegiance. The Prophet said, "I do not take the hands of women. Verbal affirmation is enough." (Nasa'i and Ibn Majah).

According to Maulana Maududi these commandments apply in respect of young women. He says, "It is lawful to sit with women of advanced age in privacy and touching them is also not prohibited. It has been reported that Sayyiduna Abu Bakr used to visit the clan where he had been suckled and shook hands with the old women. It has been reported that Sayyidina 'Abdullah ibn Zubair used to have his feet and head pressed gently for relief by an old woman. This distinction between old and young women itself shows that the real object is to prevent such mixing of the sexes as may lead to evil results.''

It is most unfortunate, however, that in spite of this guidance from the Prophet (peace be upon him) many Muslims have adopted the Western system of shaking hands with women, using these traditions in respect of old women as a justification. This is clearly an unreasonable extension of the permission. It is, therefore, submitted that the Muslims the world over, and 'ulama in particular, must pause to reflect and stop this un-Islamic practice which has crept into our society. There cannot be a better form of greeting than uttering 'as-salamu 'alaikum ' (peace be upon you) and greeting back with 'wa alaikum as-salam '(and peace be upon you too).

The Shari'ah wants people to live in their houses in peace and privacy. It therefore commands a Muslim, when visiting friends, relatives or strangers not to enter their houses without seeking their permission. The Qur'an particularly forbids him to enter their houses without alerting the women of the house so that he does not surprise them in a condition in which he would not normally see them. However, children do not have to seek such permission until they reach the age of puberty and sexual awareness stirs in them:

When your children attain puberty, they should ask for leave before entering the house, just as their elders asked it before them... (24:58)

The Holy Qur'an also gives categories of people who should not enter anybody else's house without permission:

O believers! Do not enter houses other than your own until you have taken permission; and when you enter a house, greet the people therein with salutation. (33:33)

At the beginning of Islam, the Arabs could not grasp the real significance of these commands. Therefore they used to peep into houses from the outside. Once when the Prophet (peace be upon him) was in his room, a person peeped through the lattice. The Prophet said:

"If I had known that you were peeping, I would have poked something into your eye. The command to ask permission has been given to safeguard people against the evil look." (Bukhari) Then the Prophet publicly announced: "If a person peeps into somebody else's house without permission the people of the house will be justified if they injure his eye." (Muslim)

No matter how urgent the need is, no-one is allowed to enter anyone else's house without permission. The Qur'an says:

...and when you ask women for an article, ask for it from behind a curtain; this is a purer way for your hearts and theirs. (33:53)

These restrictions also apply to household servants. Once Bilal or Anas asked Fatimah, the daughter of the Prophet, to hand him her child. She handed it to him by stretching her hand from behind a curtain. It is noteworthy that both these men were the personal attendants of the Prophet (peace be upon him) and he used to affectionately address them as "Ya Bunayya" (O my son). The real purpose behind those restrictions is to safeguard men and women against evil inclinations. By keeping a safe distance between them, the Shari'ah ensures that they do not grow too familiar and free with one another which may make them drift towards sexual intimacy.

Beautification and Adornment

The Qur'an lays down the code of conduct for women in the following words:

And play your role by being in your houses and do not keep exhibiting your beauty and decorations like what used to happen in the Jahiliyyah period (before Islam). (33:33)

Abu Bakr al-Jassas says in explaining this verse,

"This verse points out the fact that women are ordered to play their role in the house and are forbidden from loitering outside of their houses."

It was revealed when the Muslim ummah was being formed in Madina as an example for the coming generations of Muslims. It sought to put an end to the Jahiliyyah practices of the pagan Arabs. The khalif 'Umar remarked:

"By Allah, we did not give any position to women in the Jahiliyyah period until such time that Allah sent His command in respect of them and apportioned for them the role that was to be theirs." (Muslim)

Under this apportionment women were given the role of making their own homes the centers of their attention rather than going about exhibiting their physical charms and worldly possessions. The Prophet (peace be upon him) said that the following type of women constitute one of the categories of the dwellers of Hell:

"Those women who seem naked even when dressed and those who walk flirtingly and those who plait their heads like the humps of camels, thus inviting people's attention, will not enter Paradise nor will they smell its fragrance even though its fragrance can be smelt from a very long distance." (Muslim).

Islam, however, does not prohibit beautification (zinat) on the part of women as long as it is not done in a way that injuriously interferes with the limbs or the body. In ancient times there were many kinds of defacement practiced on the bodies of men and animals, partly on account of superstition or pagan custom and partly on account of the craze for fashion and display. Examples of this were tattooing, sharpening or spacing the teeth, shaving or plucking the hair, wearing hair pieces, etc. Many of these practices still survive and are, in fact, getting more and more refined.

Since all these practices change or seriously interfere with the natural creation of Allah, the Prophet (peace be upon him) cursed those who indulged in them for the purpose of mere beautification. One report says,

"The Messenger of Allah cursed women who tattooed, and those who got themselves tattooed, those who engaged in sharpening the teeth (as a mark of beauty) and those who had their teeth sharpened." (Bukhari and Muslim)

The Messenger of Allah cursed women who had spaces made between their teeth in order to increase their beauty, thus changing the creation of Allah. A third report says,

"The Messenger of Allah cursed the women who plucked hair and those who were employed to pluck the eyebrows." (Abu Dawud)

This method of beautification would include the modern practice of shaving the eyebrows and then painting on new ones, or shaving certain hair and leaving the eyebrows to look like two inverted crescents.

However, if a woman has some obtrusive hairs on her face which are a problem and embarrassment for her, she may remove them. When 'A'ishah was approached by the young wife of Abu Is'haq who wished to remove her facial hairs in order to look beautiful for her husband, she advised her to do so. (Reported by atTabarani) On this basis some Hanafi jurists are of the opinion that there is no harm in removing the hairs from a woman's face and applying cosmetics if it is done with the permission of the husband, in order to please him and with a good intention. But Imam alNawawi opposes even removing the hairs on a woman's face because he considers the practice similar to plucking hair.

A fourth report says:

''A'ishah reported that the Messenger of Allah (peace be upon him) cursed women who wore hair pieces and the women who aided in this practice." (Bukhari)

This method of beautification would include the modern practice of wearing wigs. It consists of using a plait of one woman's hair or artificial hair and joining it to another woman's hair with the object of making the woman's hair appear very long and beautiful. Mu'awiyah, while holding a plait of such hair in his hands during his address to the Muslims, castigated the 'ulama:

"Where are your learned men gone? (meaning why did they not stop women from using such hair) I heard the Messenger of Allah stop them from using this." He also said, "Undoubtedly the Israelites destroyed themselves when their women adopted such things." (Bukhari)

The Shari'ah also requires women to abstain from displaying their "decorations" except to a restricted circle of people. The Qur'an says:

And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)

Thus, the following people fall in the exceptional category to whom decorations can be displayed by a woman:

Her husband.

Her father, including maternal and paternal grandfathers.

Her husband's father. He is also like her own father.

Her son, including grandsons from her son's side or her daughter's side.

Her husband's son by another woman, provided that he is staying with her, and she is looking after him as her son.

Her brother, whether full, consanguine, or uterine (that is to say, real or step).

Her brother's son.

Her sister's son.

Muslim women and other women of good character.

Her female slaves or servants. However, some 'ulama even include male slaves or servants in the excepted category.

Men who have no sexual desire (e.g. eunuchs).

Children who have not yet developed sexual feelings.

Her uncle, whether paternal or maternal.

It is noteworthy that the above verse of the Noble Qur'an does not mention uncle, but uncle is included in the exceptional category on the basis of a tradition of the Prophet (peace be upon him). The Prophet said, "The uncle (maternal or paternal) is of the same degree as one's father." (Muslim)

Let us here give a little more consideration to the women to whom another woman is permitted to display her finery. These are the women with whom she has blood or family relations. It should be borne in mind that the foregoing Qur'anic verse implies only women of good character. Other women who may not be well known to her or who are notorious for their evil ways or who may be of doubtful character are excluded from this permission, because contact with them might easily lead to disastrous results. That is why the khalif 'Umar wrote to Abu 'Ubaidah ibn al-Jarrah, the Governor of Syria, to prohibit the Muslim women from going to the baths with the women of the Ahl al-Kitab (the People of the Book). (At-Tabari, Ibn Jazir) According to Ibn 'Abbas too:

"...a Muslim woman is not allowed to display herself before the women of the unbelievers and non-Muslim poll-tax payers (Ahl al- Dhimmah) any more than she can display herself before other men." (At-Tabari).

This distinction between women on grounds of character and religion is intended to safeguard Muslim women against the influence of women whose moral and cultural background is either not known or is objectionable from the Islamic point of view. However, the Shari'ah allows Muslim women to mix freely with non- Muslim women who are of good character. It is important to note that permission to display zinat does not include permission to display those parts of the body which fall within the female satr. Thus zinat covers decorations, ornaments, clothing, hair- dos, etc. that women are by nature fond of showing in their houses. But tight jeans, short blouses, sleeveless dresses are not counted as zinat for they also reveal that satr.

The Shari'ah further requires a woman not to stamp on the ground while walking, lest her hidden decorations should be revealed by their jingle, and thus attract the attention of passers-by. Writing about these restrictions, Maulana Maududi says:

"It cannot, however, be claimed that a display of fineries will turn every woman into a prostitute, nor that every man who sees her will become an adulterer. But, at the same time, nobody can deny that if women go about in full make-up and mix freely with men, it is likely to result in countless open and secret, moral and material disadvantages for society."

As against this view, the Egyptian scholars, notably 'Abbas Mahmud al-'Aqqad, are of the view that these restrictions were only imposed on the wives of the Prophet (peace be upon him) and other Muslim women are not bound by them. 'Aqqad says, "We should discuss this point in the light of the fact that the command to stay at home was merely addressed to the wives of the Prophet (peace be upon him) with particular reference to them without referring it to Muslim women in general. It is for this reason that the verse begins with the statement of Allah: O women of the Prophet, you are not like other women. (33:32)

It is respectfully submitted that this view of Al-'Aqqad needs reconsideration. There are a number of verses in the Qur'an which, though apparently laying down "dos" and "don'ts" for our Prophet and for the other Prophets (peace be upon all of them) preceding him, contain clear messages for Muslims in general, nay for all mankind. And Al-'Aqqad contradicts himself when he quotes the following verse of the Holy Qur'an:

O you who believe! Do not enter the Prophet's house until leave is given you for a meal, (and then) not (so early as) to wait for its preparation; but when you are invited, enter; and when you have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet. He is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when you ask his womenfolk for anything you want, ask them from behind a screen; that makes for greater purity for your hearts and for theirs. Nor is it right for you that you should annoy Allah's Apostle, or that you should marry his widows after him at any time. Truly such a thing is an enormity in Allah's sight. (33:53)

This verse apparently lays down a code of manners for the believers when entering the house of the Prophet (peace be upon him) and taking food there. After quoting this verse, Al-'Aqqad says:

"And this is part of the etiquette of visiting people with which all visitors should be well disciplined.' In other words, he agrees that this ayat, which is specific to the house of the Prophet (peace be upon him) and taking food there, in reality contains rules applicable to all believers who want to enter somebody else's house. If from this special case a rule of general application can be deduced by Al- 'Aqqad, there seems no reason why he should refuse to deduce a rule of general application for Muslim women from the verse addressed to the wives of the Prophet. Moreover, this view seems to get support from a tradition of the Prophet in which he said: "...a woman who freely mixes with other people and shows off her decorations is without light and virtue " (At-Tirmidhi)

Hence we may conclude that no Muslim woman should display her zinat (decoration) before others intentionally, but she is not held responsible for something which cannot be helped e.g. her stature, physical build, gait. etc. nor for uncovering her hand or face when there is a genuine need to do so and without any intention of attracting men. In such cases it is the responsibility of Muslim men not to cast evil glances at women with the intention of drawing pleasure from them. The Qur'an ordains:

Say to believing men to lower their eyes. (24:30)

Guests

Very often, a man may receive male visitors and guests in his house. In such a situation the question may arise whether the wife of the host can come forward to serve food and drink to them. If a woman's husband is not present when his guests arrive, she should not serve them. However, if her husband is present and the guests are known friends, relatives and well-wishers, a woman may come forward to serve them with food and drink provided that she is properly dressed and her manners, movements and method of talking are such that they are not likely to encourage evil in them or arouse their passions and thereby become a source of fitnah (mischief).

We have a very good example in the following:

"When 'AbdurRashid al-Sa'adi got married, he invited the Prophet (peace be upon him) and his Companions. His wife, Umm Asyad, prepared the food alone and served it herself. She soaked some dates in a stone bowl overnight, When the Prophet finished eating, she offered him the water, after stirring it well, as a present." (At-Tirmidhi and Abu Dawud)

If a woman is not properly dressed, it is better that she does not come forward to serve guests. In this case she should pass out the food and drinks to her husband and he should entertain the guests and visitors on his own.

Public Baths and Swimming Pools

A Muslim woman should not use public baths (hammam) or swimming pools because these places are likely to be a cause of her exposing herself to evil influences. The following tradition treats this point:

"Some women from Homs or from Sham (now the area of Damascus) came to 'A'ishah. She asked, 'Do you enter the public baths? I heard the Messenger of Allah saying that a woman who undresses anywhere else other than in her own house tears off the satr which lies between her and her Lord .' " (At-Tirmidhi and Abu Dawud)

If the public baths and swimming pools are mixed, with both men and women using them, it is all the more objectionable. At one stage the Prophet (peace be upon him) forbade both men and women to enter public oath- houses but later he allowed men to use them on the condition that they were never naked. "The Messenger of Allah, may Allah bless him and grant him peace, forbade all men to enter public baths but later allowed them to enter them wearing waist-wrappers."

If a wealthy man builds a private pool on his own property there is no harm in him and his wife using it together. However, if he has more than one wife, he should not bathe with more than one at a time, and, if he has grown-up sons, they should not bathe together with their mothers or step-mothers.

Dance-Halls and Gymnasiums

Places in which men and women dance together are totally at odds with the ethos of Muslim society and the Shari'ah does not tolerate the participation of Muslim men and women in this activity because it may so easily prove the first step towards greater evils such as adultery and fornication. Dancing is most certainly not compatible with the simple, purposeful lives that all Muslims should lead. Mixed gymnasiums where women remove their clothes and wear skin- tight costumes for doing physical exercises are also against the dictates of the Shari'ah.

The Mosque

The Prophet of Allah (peace be upon him) granted permission to Muslim women to attend the mosque and pray standing behind the rows of men. He even advised the Companions: "Do not prevent the female servants of Allah from going to the mosque." And husbands were specifically told by him: "When your womenfolk ask you for permission to attend the mosque, do not prevent them."

Of course this permission to attend the mosques was on the condition that women strictly observed the various restrictions imposed upon them by the Shari'ah regarding dress, etc., and it is known that the Prophet (peace be upon him) considered it preferable for women to pray in their own homes rather than attend the mosques. This is borne out by the following incident.

Once the wife of Abu Hamid Sa'adi pleaded with the Prophet to be allowed to attend his mosque (the Prophet's Mosque in Madina) as she was very fond of offering prayers behind him. He told her,

"What you say is right, but it is better for you to offer prayer in a closed room than in a courtyard. Your prayer in a courtyard is better than on a verandah, and your offering prayer in the mosque of your own locality is better than your coming to our mosque for it." Thereafter she appointed a room for offering prayers and continued offering prayers there till her death, never even once going to the mosque.

There is a clear tradition of the Prophet (peace be upon him) encouraging women to offer their prayers inside their houses: "The best mosques for women are the inner parts of their houses."

Since the Prophet had not forbidden women to attend the mosques, they continued to come to the mosques. But after his death it became increasingly clear that it was not in keeping with the dignity and honour of Muslim women to come to the mosques for prayers, especially at night, because men, being what they were, would tease them. Therefore the Khalif 'Umar told women not to come to the mosques, but to offer their prayers inside their own houses. The women of Madina resented this prohibition and complained to 'A'isha. But they received a fitting reply from her: "If the Prophet knew what 'Umar knows, he would not have granted you permission to go out (to the mosque)."

'A'isha also prevented women from going to the mosques. When she was told that the Prophet (peace be upon him) had permitted them to attend the mosques, she replied:

"Had the customs and manners which women have adopted since the Prophet's death been there in his lifetime, he too would have prevented them."

Now, what 'A'isha said by way of admonition was in the context of what happened immediately after the death of the Prophet. But what is happening today 1350 years after his death is much more serious in the context of modern fashions and manners. It would probably have shocked 'A'isha beyond measure and she would have reinforced her admonition. Be that as it may, the fact remains that our Prophet did grant permission to women to attend the mosques. In the modern world a new situation has arisen. There are many Muslims living in Western countries, and Western culture and fashions have affected women, even in the East. In addition, the economic tyranny of today has forced many women to work in factories and offices to earn their living. These developments have largely contributed to making many Muslims neglectful of their prayers. We Muslims have to find ways and means of encouraging Muslim women to be particular about their prayers. With due respect to what the khalif, 'Umar, and the Mother of the Believers, 'A'isha, said, it appears to this humble writer that such a way can be found by reverting to the original Prophetic tradition, that is to say, permitting Muslim women to attend the mosques to offer their prayers, subject to all the restrictions laid down by the Prophet (peace be upon him) about their dress etc.

People generally learn by example. Therefore the chances are that, if women started coming to the mosque for prayer, a social pressure would start building up that would make Muslim women feel the urge to come to the mosque to offer their prayers and give up their neglectful attitude. However, it goes without saying that proper arrangements would have to be made for Muslim women to attend the mosques. They must not be allowed to mingle with the men, and their rows must be kept separate from those of the men, preferably behind them, because this is what was approved by the Prophet (peace be upon him).

It is reported by Abu Hurairah that the Prophet (peace be upon him) said:

"The best row for men is the first, and the worst for them is the last. The best row for women is the last, and the worst is the first." (Muslim)

It is well known that, in the time of the Prophet, women were permitted to attend the mosques subject to the condition that they satisfied the various restrictions imposed on them by the Shari'ah, such as the putting on of a jalbab (a large sheet used for covering the entire body), wearing simple and dignified clothes, not using any perfume, avoiding ostentatious display of ornament, etc. Therefore, if the suggestion of this writer is accepted, efforts will have to be made to persuade Muslim women who want to attend the mosques to start complying with the traditional restrictions on dress, etc. But what has been suggested above should in no way be taken to mean that all women should be required to attend the mosque and indeed those who feel that their houses are as good as the mosque should be encouraged to offer their prayers there.

Women in the Qur'an and the Sunnah

In Islam there is absolutely no difference between men and women as far as their relationship to God is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct.

The Qur'an, in addressing the believers, often uses the expression, 'believing men and women' to emphasize the equality of men and women in regard to their respective duties, rights, virtues and merits. It says:

For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise, for them has God prepared forgiveness and great reward. (33:35)

This clearly contradicts the assertion of some the Christian Fathers that women do not possess souls and that they will exist as sexless beings in the next life. The Qur'an says that women have souls in exactly the same way as men and will enter Paradise if they do good :

Enter into Paradise, you and your wives, with delight. (43:70) Who so does that which is right, and believes, whether male or female, him or her will We quicken to happy life. (16:97)

The Qur'an admonishes those men who oppress or ill-treat women:

O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dowry you have given them - except when they have become guilty of open lewdness. On the contrary live with them on a footing of kindness and equity. If you take a dislike to them, it may be that you dislike something and God will bring about through it a great deal of good. (4:19)

Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'ba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure -- possessing no rights or position whatsoever, these teachings of the Noble Qur'an were revolutionary. Unlike other religions, which regarded women as being possessed of inherent sin and wickedness, and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Qur'an declares:

O mankind! Revere your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Revere God, through Whom you demand your mutual (rights), and reverence the wombs (that bore you); for God ever watches over you. (4:1)

The Prophet of Islam, peace be upon him, said, "Women are the twin halves of men". The Qur'an emphasizes the essential unity of men and women in a most beautiful simile:

They (your wives) are your garment and you are a garment for them. (2:187)

Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. "The garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them." Islam does not consider woman "an instrument of the Devil", but rather the Qur'an calls her muhsana - a fortress against Satan because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad, peace be upon him, as a most virtuous act. He said: "When a man marries, he has completed one half of his religion." He enjoined matrimony on Muslims by saying: "Marriage is part of my way and whoever keeps away from my way is not from me (i.e. is not my follower)." The Qur'an has given the raison d'être of marriage in the following words:

And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquility with them; and He has put love and mercy between you. Verily in that are signs for those who reflect. (30:21)

The Prophet Muhammad, peace be upon him, was full of praise for virtuous and chaste women. He said: "The world and all things in the world are precious but the most precious thing in the world is a virtuous woman." He once told the future Caliph, 'Umar: "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her." On other occasions the Prophet, peace be upon him, said: "The best property a man can have is a remembering tongue (i.e. which remembers God), a grateful heart and a believing wife who helps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world is a virtuous wife." Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: "Fear God in respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is." The Prophet, peace be upon him, was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous sermon (Arabic: khutba on the Mount of Mercy, at Arafat, in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said:

"Fear God regarding women. Verily you have married them with the trust of God, and made their bodies lawful with the word of God. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."

In Islam a woman is a completely independent personality. She can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband. The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of God, peace be upon him, was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell:

It is narrated by the Prophet's wife, 'A'isha, that a woman entered her house with two of her daughters. She asked for charity but 'A'isha could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet, peace be upon him, came to the house, 'A'isha told him about what had happened and he declared that when this woman was brought to account (on the Day of Judgment) about her two daughters, they would act as a screen for her from the fires of Hell.

The worst calamity for a woman is when her husband passes away and, as a widow, the responsibility of maintaining the children falls upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad, peace be upon him, upheld the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same. Abu Hurairah reported that the Prophet said: "One who makes efforts (to help) the widow or a poor person is like a mujahid (warrior) in the path of God, or like one who stands up for prayers all of the the night and fasts all of the day."

Woman as mother commands great respect in Islam. The Noble Qur'an speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet, peace be upon him, states emphatically that the rights of the mother are paramount. Abu Hurairah reported that a man came to the Messenger of God, peace be upon him, and asked: "O Messenger of God, who is the person who has the greatest right on me with regards to kindness and attention?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your father."

In another tradition, the Prophet advised a believer not to join the war against the Quraish (i.e. the pagan disbelievers at that time) in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause for his salvation. Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet, peace be upon him, and said: "Messenger of God! I want to join the fighting (in the path of God) and I have come to seek your advice." He said, "Then remain in your mother's service, because Paradise is under her feet."

The Prophet's followers accepted his teachings and brought about a revolution in their social attitude towards women. They no longer considered women as a mere chattels, but as an integral part of society. For the first time women were given the right to have a share in inheritance. In the new social climate, women rediscovered themselves and became highly active members of society rendering useful service during the wars which the pagan Arabs forced on the emerging Muslim umma. They carried provisions for the soldiers, nursed them, and even fought alongside them if it was necessary. It became a common sight to see women helping their husbands in the fields, carrying on trade and business independently, and going out of their homes to satisfy their needs.

'A'isha reported that Saudah bint Zam'ah went out one night. 'Umar saw her and recognized her and said, "By God, O Saudah, why do you not hide yourself from us?" She went back to the Prophet, peace be upon him, and told him about it while he was having supper in her room, and he said: "It is permitted by God for you to go out for your needs." The predominant idea in the teachings of Islam with regard to men and women is that a husband and wife should be full-fledged partners in making their home a happy and prosperous place, and that they should be loyal and faithful to one another, and genuinely interested in each other's welfare and the welfare of their children. A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.

These aspects were much emphasized by the Prophet, peace be upon him. He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said: "Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of God's laws."

Once Mu'awiyah asked the Prophet, peace be upon him: "What are the rights that a wife has over her husband?" The Prophet, peace be upon him, replied: "Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house." Once a woman came to the Prophet, peace be upon him, with a complaint against her husband. He told her: "There is no woman who removes something to replace it in its proper place, with a view to tidying her husband's house, but that God sets it down as a virtue for her. Nor is there a man who walks with his wife hand-in-hand, but that God sets it down as a virtue for him; and if he puts his arm round her shoulder in love, his virtue is increased tenfold." Once he was heard praising the women of the tribe of Quraish, saying: " . . . because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands."

The Shari'ah (Islamic Law) regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labor. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.

It is a fact, however, that sound administration within the domestic field is impossible without a unified policy. For this reason the Shari'ah requires a man, as head of the family, to consult with his family and then to have the final say in decisions concerning it. In doing so he must not abuse his prerogative to cause any injury to his wife. Any transgression of this principle involves for him the risk of losing the favor of God, because his wife is not his subordinate but she is, to use the words of the Prophet, peace be upon him, 'the queen of her house', and this is the position a true believer is expected to give his wife. In contrast to these enlightened teachings of Islam in respect of women, Western talk of women's liberation or emancipation is actually a disguised form of exploitation of her body, deprivation of her honor, and degradation of her soul!

The Virtues of Hijab

1.An act of obedience.
The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an: `It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).
Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.
2.The Hijab is IFFAH (Modesty).
Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59). In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.
3.The hijab is Tahara (Purity)
Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab: `And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).
The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)
4.The hijab is a Shield
The prophet (pbuh) said: "Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).
5. The hijab is Taqwah (Righteousness)
Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).
6.The hijab is Eemaan (Belief or Faith)
Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."
7. The hijab is Haya' (Bashfulness)
There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.
8.The hijab is Gheerah
The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Seven Conditions For Women's Dress in Islam

Hijab is a word that indicates not just the headscarf but clothing in its entirety which meets the following conditions :

1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The female clothing must not resemble the man's clothing.

5. The design of the clothing must not resemble the clothing of the non believing women.

6. The design must not consist of bold designs which attract attention.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is haram (unlawful) for a man to look twice as this encourages lustful thoughts.

Islam protects the woman. It is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.

Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?

Allah has stated in the Quran that women must guard their modesty.

" Say to the believing women that they should lower their gaze and guard their modesty ; that they should not display their beauty and ornaments except what must ordinarily appear thereof. " [Quran : 24.31]

" Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well acquainted with all they do. " [Quran : 24.30]

" And O ye believers turn ye all together toward God, so that ye may attain bliss. " [Quran : 24.31]

With this I should conclude that Allah has given us guidance through the Quran and Sunnah, He also given us the logic and commonsense to apply these in our everyday life. However, Allah is not unreasonable and understands the mankinds weakness and to this I will refer you to the hadith in Sahih Al-Bukhari.

Narrated (Abu Huraira):

The Prophet said, "Religion (Islam) is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded; and gain strength by offering the prayers in the mornings, afternoons and during the last hour of the night." [1:38-O.B.]

In the link below you will find a book written on this issue: The debate on Muslim women's dress is endless. The sisters who opt for niqab (face veil) may appear to be brave, but we need to dispel the notion that niqab is what is originally required by the Qur'an, and the hijab is a later modified version of the original. In fact the other way round is true. The sisters who don the ordinary hijab can rest assured that they are following the injunctions of the Qur'an and Sunnah to the letter, and in their true spirit. In these essays, Dr. Syed Mutawalli ad-Darsh examines the subject from the point of view of the Qur'an, Sunnah, and Ijma. Dr. ad-Darsh, who recently passed away, was an eminent 'alim living in UK. His deep Islamic knowledge combined with years of experience in the west, make him particularly qualified to relate the teachings of Islam to modern societies.

How to Make Your Husband Happy

1- Beautiful Reception
After returning from work, school, travel, or whatever has separated you,
begin with a good greeting.

* Meet him with a cheerful face.
* Beautify and perfume yourself.
* Start with good news and delay any bad news until he has rested.
* Receive him with loving and yearning sentences.
* Make hard efforts for excellence of the food & having it ready on time.

2- Beautify and Soften the Voice
* For your husband only, it shouldn't be used in front of non-mahram men
(men who can marry you if you were unmarried).

3- Smelling Good and Physical Beautification
* Taking good care of your body and fitness.
* Put on nice and attractive clothes and perfumes.
* Bath regularly and, after the monthly period, remove any blood traces
or bad smells.
* Avoide that your husband observes you in dirty clothes or rough shape.
* Avoide prohibited types of ornamentation, e.g. tatoo.
* Use the types of perfumes, colors, and clothes that the husband likes.
* Change hair style, perfumes, etc. from time to time.
* However with these things you should avoid excessiveness and, of course,
only act as such in front of mahrem men and women.

4- Intercourse
* Hasten for intercourse when your husband feels compulsion for it.
* Keep your body clean and smelling good as possible including cleaning
yourself of released fluids during intercourse.
* Exchange loving phrases with your husband.
* Leave your husband to fully satisfy his desire.
* Choose suitable times and good occasions for exciting your husband,
and encouraging him to do intercourse, e.g. after returning from a
travel, weekends, etc.

5- Satisfaction With What Allah (SWT) Has Allotted
* You shouldn't be depressed because your husband is poor or works in a
simple job.
* You should look at poor, sick, and handicapped people and remember
Allah (SWT) for all that was given to you.
* You should remember that real wealth lays in Iman and piety.

6- Indifference to Worldly Things* You should not consider this world as your hope and interest.
* You should not ask your husband for many unnecessary things.
* Asceticism does not mean not to enjoy what is good and permissible
(Halal), but it means that one should look forward to the hereafter and
utilize whatever Allah SWT gave them to achieve paradise (Jannah).
* Encourage your husband to reduce expenses and save some money in order
to give charity and feed poor and needy people.

7- Appreciation
* By the saying of the prophet, the majority of people in hell were women
because they were ungrateful and deny the good done to them.
* The result of being grateful is that your husband will love you more and
will do his best to please you in more ways.
* The result of being ungrateful is that your husband will be disappointed
and will start asking himself: Why should I do good to her, if she never
appreciates?

8- Devotion and Loyalty* In particular in times of calamities in your husband's body or business,
e.g. an accident or a bankruptcy
* Supporting him through your own work, money, and properties if needed.

9- Compliance to Him
* In all what he commands you, unless it is prohibited (Haram).
* In Islam, the husband is the leader of the family, and the wife is his
support and consultant.

10-Pleasing Him If He Is Angry
* First off, try to avoid what will guarantee his anger.
* But if it happens that you can't, then try to appease him as follows:
1- If you are mistaken, then apologize.
2- If he is mistaken then:
# Keep still instead of arguing or
# Yield your right or
# Wait until he is no longer angry and discuss the matter peacefully
with him.
3- If he was angry because of external reasons then:
# Keep silent until his anger goes
# Find excuses for him, e.g. tired, problems at work, someone
insulted him
# Do not ask many questions and insist on knowing what happened,
e.g. 1) You should tell me what happened? 2) I must know what
made you so angry. 3) You are hiding something, and I have the
right to know.

11-Guardianship While He is Absent
* Protect yourself from any prohibited relationships.
* Keep the secrets of the family, particularly intercourse and things
that the husband doesn't like other people to know.
* Take care of the house and children.
* Take care of his money and properties.
* Do not go out of your house without his permission and put on full
hijab.
* Refuse people whom he does not like to come over.
* Do not allow any non-mahram man to be alone with you in any place.
* Be good to his parents and relatives in his absence.

12- Showing Respect for his Family and Friends
* You should welcome his guests and try to please them, especially his
parents.
* You should avoid problems as much as you can with his relatives.
* You should avoid putting him is a position where he had to choose
between his mother and his wife.
* Show good hospitality for his guests by arranging a nice place for them to
sit in, perfection of food, welcoming their wives, etc.
* Encourage him to visit his relatives and invite them to your home.
* Phone his parents and sisters, send letters to them, buy gifts for
them, support them in calamities, etc..

13- Admirable Jealousy
* Jealousy is a sign for wife's love for her husband but it should be kept
within the limits of Islam, e.g. not insulting or backbiting others,
disrespecting them, etc..
* You should not follow or create unfounded doubts.

14-Patience and Emotional Support
* Be patient when you face poverty and strained circumstances.
* When you face calamities and disasters that may happen to you, your
husband, your children, relatives or properties, e.g. diseases,
accidents, death, etc.
* When facing hardships in Da'wah (imprisonment, getting fired, arrested,
etc.), be patient and encourage him to keep on the path of Allah and
remind him of paradise.
* When he mistreats you, counteract his ill-treatment by good treatment

15- Support in Obedience to Allah, Da'wah and Jihad
* Cooperate with your husband and remind him of different obligatory
and voluntary worships.
* Encourage him to pray at night.
* Listen and reciting the Qur'an individually and with your husband.
* Listen to Islamic tapes and songs individually and with your husband.
* Remember Allah SWT much, particularly after Fajr and before Maghrib.
* Share in arranging Da'wah activities for women and children.
* Learn Islamic rules (ahkam) and good manners ('adab) for women.
* Support your husband's activities by encouraging him, offering wise
opinions, soothing his pains, etc.
* Yielding some of your rights and a part of your time with your husband
for Da'wah.
* Encourage him to go for Jihad when needed and remind him that you and
children will be in the preservation of Allah SWT.

16-Good Housekeeping
* Keep it clean, decorated and well arranged.
* Change house arrangements from time to time to avoid boredom.
* Perfect of food and prepare healthy foods.
* Learn all the necessary skills for managing the house, e.g. sewing.
* Learn how to raise children properly and in an Islamic way.

17-Preservation of Finances and the Family
* Do not spend from his money, even for charity without his permission
unless you are sure that he agrees on this.
* Protect his house, car, etc. while he is absent.
* Keep the children in good shape, clean clothes, etc. Take care of
their nutrition, health, education, manners, etc. Teach them Islam
and tell them the stories of the Prophets and companions.

Men in Islam

2011-11-05T00:02:00.000-07:00

In America, we can see many (muslim) men involved in drinking and carousing, refusing to get married, refusing to work, or if they do work, spending their money on silly and useless things like fancy cars, stereos, expensive clothes and whatnot. Meanwhile, there are women, young and old, fending for themselves. Sisters who are destroying their health because they have to raise and support children with no husband in sight.
Really, we must ask ourselves, what good does it do for us to talk about making jihad against the Disbelievers when we are not taking care of our families and our own communities in the way of Allah?
In the event that a Muslim sister is lacking the maintenance which the Quran demands for her and her children: to be given food, clothing and shelter, protection from harassment or crime, this is the responsibility of the entire community. We as Muslims must strive, in accordance with what Allah has given us, to make the world such a place that it will be safe for children to be born, where mothers and fathers will not grieve, but rejoice every time Allah grants them a little baby into their care out of his Mercy. It is important that we start the jihad for the establishment of Islam in our society within our families. If we cannot practice the Sunnah of love, respect and helpfulness in our own homes, of what use will it be if we proclaim the Sharia throughout the land? How are we going to heal our society? There is only one way.
We can only do it by raising children who are willing to uphold Islam in their hearts and their actions. The son, especially, should be taught very early to respect his mothers and sisters and to defend their honor at any cost. To always speak well of them, and to help them with whatever they need, to the best of his ability. This kind of education will help him to know how to behave with his wife, who will be his permanent companion when he grows up. We can see in the Hadith how important it is for Muslim men to spend time with their families. The Prophet Muhammed, peace be upon him, always helped his wives with their housework, and he instructed us that this would be counted and rewarded by Allah as charity. His cousin Ali, may Allah be pleased with him, was also a model of Islamic courtesy and chivalry. He was a familiar sight at home, playing with his children. These Muslim men were courageous warriors, and yet, they treated their families with loving kindness.
The role of the man in the marriage relationship is that of provider for the family. Many men complain that this is not fair. Why is it MY job to pay the rent? This is because in Islam, childbearing, nursing and taking care of the household are considered work. The man is expected to provide his wife for all her needs, regardless of how much money she has independently. This right to shelter, food and clothing is, or should be anyway, the privilege of all Muslim women. Any money a woman earns outside the home and contributes to the household is considered by Allah to be charity. It is contrary to Islamic boundaries of proper courtesy for a husband to expect his wife to feel forced to leave her home and earn money for the needs of her children or herself. It is also completely inappropriate for a Muslim family to reside in an upper-class neighborhood if this income is dependent on the wifes working and giving all her money to her husband.
At the same time, Islam has not restricted women to the home. This fact is obvious in the Quran (2:233) where it states, If ye decide on a foster mother for your offspring, there is no blame on you, provided ye pay (her) what ye offered, on equitable terms.
Quite simply, this means that if the wife does not wish to nurse the baby, there is nothing wrong with the husband providing a nanny or baby-sitter for their children, so that his wife can lead an active lifestyle, if that is her choice. Now in Islam, the role of taking care another womans children is a very respected role. Its not just that you give some teenager $5 so that you can go out to dinner. No, the role of the nursemaid means that she is considered family to your children, such that they will never intermarry with her biological children, because they are related by milk. This provision is also a sort of an Islamic welfare system. A woman who is in need of income may seek employment in a Muslim household as a nurse for their children. The parents should make sure she is of kind heart and true character before entrusting their children to her care. And all the while she is in the home, they are obliged to treat her as they would treat themselves, in complete decency.
The relationship of the mother to the son is the closest relationship two human beings can have. That is why psychological studies show that boy babies are much more attracted to their mothers than girl babies, who demonstrate independence at a far earlier age. This is due to the Wisdom and Mercy of Allahs great Plan, because the girl, when she grows up, will go on to be part of an entirely new family when she marries, and she will have her own children to bear and to raise. The boy, on the other hand, will be responsible for his mother until she dies. So the bond has to be very deep and very strong, that it will help the son to make the great sacrifices for the protection of his mother, especially in old age.
A Muslim is supposed to listen to his mother even before he listens to his father. It is our mothers who have the greatest impact upon our lives. Even while we were still in the womb, she gave us love and taught us about Islam. During our lives, she is the one who will grieve the most when we do something wrong. On the day of Judgement, Allah will ask each persons mother is she was pleased with her child. Inshaallah, if we can make our mothers happy, then Allah will be pleased with us.

Question :

In Qur'an, it has clearly mentioned, how Women should be dressed at any country or environment whether in a Islamic country or Non-Islamic country. I want to know, how should Men be dressed at any country or environment whether in a Islamic country or in a Non-Islamic country?.

Answer :

Praise be to Allaah.
There follows a summary of the rulings on dress for men. We ask Allaah to make it sufficient and beneficial.
1.     The basic principle concerning everything that is worn is that it is halaal and permissible, except for that concerning which there is a text to state that it is haraam, such as silk for males, because the Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: These two [gold and silk] are forbidden for the males of my ummah and permissible for the females. Narrated by Ibn Maajah, 3640; classed as saheeh by al-Albaani in Saheeh Ibn Maajah. Similarly it is not permissible to wear the skin of a dead animal (one that has died of natural causes) unless it has been tanned. With regard to wearing clothes made of wool, goat hair and camel hair, these are pure and permissible. For more information on the use of the skin of dead animals after tanning, please see question no. 1695 and 9022.
2.     It is not permissible to wear thin or see-through clothing that does not conceal the awrah.
3.     It is haraam to imitate the mushrikeen and kuffaar in their manner of dress, so it is not permissible to wear clothing that is unique to the kuffaar.
It was narrated that Abd-Allaah ibn Amr ibn al-Aas said: The Messenger of Allaah [an error occurred while processing this directive](peace and blessings of Allaah be upon him) saw Ali wearing two garments dyed with safflower and said: These are garments of the kuffaar; do not wear them.
Narrated by Muslim, 2077.
4.     It is haraam for women to imitate men and men to imitate women in the way they dress, because the Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) cursed the men who imitate women and the women who imitate men. Narrated by al-Bukhaari, 5546.
5.     It is Sunnah for a Muslim to start with the right when dressing, and to say, Bismillaah (In the name of Allaah), and to start with the left when taking clothes off.
It was narrated that Abu Hurayrah said: The Messenger of Allaah [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: When you get dressed and when you do wudoo, start on the right. Narrated by Abu Dawood, 4141; classed as saheeh by al-Albaani in Saheeh al-Jaami, 787.
6.     It is Sunnah for the one who is putting on a new garment to thank Allaah and make duaa.
It was narrated that Abu Saeed said: When the Messenger of Allaah [an error occurred while processing this directive](peace and blessings of Allaah be upon him) put on a new garment, he would call it by its name, whether it was a turban, a shirt or a cloak, then he would say: Allaahumma laka al-hamd anta kasawtanihi asaluka khayrahu wa khayri ma sunia lah wa aoodhu bika min sharrihi wa sharri ma sunia lah (O Allaah, to You be all praise. You have clothed me with it. I ask You for the good of it and the good for which it was made, and I seek refuge with You from the evil of it and the evil for which it was made).
Narrated by al-Tirmidhi, 1767; Abu Dawood, 4020; classed as saheeh by al-Albaani in Saheeh al-Jaami, 4664.
7.     It is Sunnah to pay attention to keeping one's clothes clean, without feeling arrogant or exaggerating about that.
It was narrated from Abd-Allaah ibn Masood that the Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: No one will enter Paradise in whose heart is a mustard-seed of arrogance. A man said: What if a man likes his clothes to look nice and his shoes to look nice? He said: Allaah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.
Narrated by Muslim, 91.
8.     It is mustahabb to wear white clothes
It was narrated that Ibn Abbaas said: The Messenger of Allaah [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: Wear white clothes, for they are the best of your clothes, and shroud your dead in them.
Narrated by al-Tirmidhi, 994, hasan saheeh. This is what the scholars regarded as mustahabb. Also narrated by Abu Dawood, 4061; Ibn Maajah, 1472.
9.     It is haraam for the Muslim man to let any garment he wears hang down beneath his ankles (an action known as isbaal); the limit for any garment is the ankles.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said; Whatever of the lower garment is beneath the ankles is in the Fire.
Narrated by al-Bukhaari, 5450.
It was narrated from Abu Dharr that the Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: There are three to whom Allaah will not speak on the Day of Resurrection and will not look at them or praise them, and theirs will be a painful torment. The Messenger of Allaah [an error occurred while processing this directive](peace and blessings of Allaah be upon him) repeated it three times. Abu Dharr said: May they be doomed and lost; who are they, O Messenger of Allaah? He said: The one who lets his garment hang beneath his ankles, the one who reminds others of favours he has done, and the one who sells his product by means of false oaths.
Narrated by Muslim, 106.
10. It is haraam to wear garments of fame and vanity, which means a garment that stands out from others so that people will look at the wearer and he will become known for it.
It was narrated that Ibn Umar said: The Prophet [an error occurred while processing this directive](peace and blessings of Allaah be upon him) said: Whoever wears a garment of fame and vanity, Allaah will dress him in a garment like it on the Day of Resurrection.
According to another version, then set it ablaze. And according to a third version, will dress him in a garment of humiliation.

All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad, and upon his family and companions.

When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience.

When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..."

When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is. As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful.

WHO TO MARRY? Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery. True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway.

In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' " [al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife, who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away.

Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person?

QUALITIES OF THE PIOUS WOMAN. All right, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman. The following are some ayahs on the attributes of the wife you should be seeking; so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking; so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24; v.26]

"Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard" [s.4; v.34]

"It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..." [s.66; v.5].

And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes:

- A Muslim woman
- A believing woman
- A devout woman
- A true woman
- A woman who is patient and constant
- A woman who humbles herself
- A woman who gives charity
- A woman who fasts and denies herself
- A woman who guards her chastity
- A woman who engages much in Allah's praise.

Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down" [s.3; v.43].

Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' " [s.66; v.11].

The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her."

Ah, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good" [s.4; v.19]. Remember also that you are not perfect either!

KNOWING WHO SHE IS. To find that pious woman, there are two steps to be taken, and that first one relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments" and also that they "should not strike their feet in order to draw attention to their hidden ornaments" [s.24; v.31]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends".

Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones.

Yet, after all this, we still have to come to the most important topic. You can look all you want at her, set a private investigator to track her Yet, after all this, we still have to come to the most important topic. You can look all you want at her, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah.

TRUST IN ALLAH We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge.

Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognize His infinite knowledge and wisdom. illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognize His infinite knowledge and wisdom. Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah. It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)."

I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him.

Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favorite color is, and some other weird fantasy. That is not the purpose of this salaat.

The results of an istikharah can take many forms. Basically, you go by your feelings, (i.e. you think about everything carefully and then make a decision). Also, you may notice events have changed, either for or against you - so you re-evaluate your situation again - and perhaps your decision might change. Finally, as a wonderful gift from Allah, you may be blessed with a dream.

The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognizing that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an.

The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ". Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rarer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent. When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them" [s.7; v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous" [al-Furqan, 74]. I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him" [s.3; v.159].

Marrying a woman with these characteristics of piety will be beneficial after the marriage in the following ways:

She will be obedient to him in everything lawful/permissible.

She will allow him to fulfil his desires and she will make him happy and content.

She will help her husband by looking after his health and his comfort.

She will be good in child rearing and will bring up his children as pious Muslims.

She will be patient and co-operative when he is out to earn money for her.

She will look after his wealth and property when he is away from home ex. Jihad.

She will prepare a nice welcoming for him when he returns.

She will cook the kind of foods that he likes (out of her own love, not force).

She will maintain herself and beautify herself so out of his attraction to her, he will keep his gaze lowered towards other woman.

She will help him maintain his deen and help him improve it.

She will not stop him from doing deeds that are pleasing to Allah, and will stop him from doing the unlawful.

She will not make big decisions without his permission, she will not travel alone against his will, and will not associate with anyone whom he does not approve of.

These are the advantages of marrying the pious woman. So to anyone who is going out to search for that prospective wife. To you is the advice, forget wealth and status as your first priority, forget beauty as your first priority, for wealth and beauty can both be taken away from Allah (swt). When it comes to piety, as long as one fears their Lord, He will never take their piety away for He loves modesty and He loves righteousness over all things and His servants should love what their Allah loves the most. Therefore piety should always come first. Now that one has decided that their prospect must be a pious woman, one who has good character, one who is known to be modest and one who is God-fearing, insh'allah they will be successful in this life and the hereafter.

May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves.

"When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"

Marriage - The husband's duties

In order to ensure an atmosphere of harmony and to promote a cheerful and successful life in the newly established nest of the newlyweds, Islam has provided guidance in defining the relationship between husband and wife and in distributing the rights and obligations arising from this relationship.

In Islam the husband is the head of the household. This is not male chauvinism. It derives from the natural psychological and physical makeup of the male. Man does not suffer from a regular monthly indisposition with its attendant adverse psychological effects. He does not have to be confined by pregnancy or for delivery; nor can he feed children from his breasts. He is therefore always ready to go out and search for sustenance for himself and his dependents. In fact it was Islam which delivered woman from her plight. It established her equality with man both theoretically and practically. It restored her dignity and recovered her freedom. The Koran stresses her right to benefit from the fruits of her efforts as much as man is entitled to benefit from his (4, 7). It severely condemned the old customs of ill-treating women (58/59 and 8/9), and protected their rights in one of the longest chapters (4), which is given the title Women. We have already noticed that in the process of the marriage contract, the bride initiates the offer of marriage, a significant detail which emphasizes her spontaneous free action in making this most important decision.

Let us now set out to consider the obligations imposed by Islam upon the husband toward his wife.

1. A husband is responsible for the protection, happiness and maintenance of his wife. He is responsible for the cost of her food, clothes and accommodation. Although she may have to cook, he has to buy her the raw materials and cooking and kitchen facilities, as may be required and applicable. He may also have to buy her two sets of clothes or more each year, providing the types of clothing suitable for the seasons. However, the number of sets of clothes and their quality depend on the husbands means and social requirements. A wife is also entitled to a comfortable, independent accommodation, suitably furnished and provided with basic sanitation facilities. She is not obliged to stay with the husband's parents or relatives as he is not obliged to live with hers. She is also entitled to enjoy herself with her husband in a relaxed atmosphere, free from the embarrassment caused by the presence of another adult in the household The cost of smoking or of a forbidden fruit or drink is not to be provided by the husband.

2. In addition to providing these material needs, a husband has to be kind, understanding and forgiving, and must treat his wife in a tender and loving manner. He not only should avoid hurting her but should bear with her if she ever does something disagreeable, so long as this clemency does not spoil her and she does not habitually behave out of bounds. The Koran reads:

...and treat them [women] kindly. [IV,19}

And the Prophet, peace and blessings be upon him, says:

[Fear] God, [fear] God in the matter of women. They are weak partners, a trust from God with you; and they are made by the divine word permissible for you.

He also says:

Whoever of you whose wife behaves in a disagreeable manner and he responds by kindness and patience, God will give him rewards as much as Job will be given for his patience.

Patient behavior was the practice of the Prophet, even when his wife dared to address him harshly. Once his mother-in-law- saw her daughter strike him with her fist on his noble chest. When the enraged mother -in-law began to reproach her daughter, the Prophet smilingly said, "Leave her alone; they do worse than that." And once Abu Bakr, his father-in-law, was invited to settle some misunderstanding between him and Aishah. The Prophet said to her, "Will you speak, or shall I speak?" Aisha said, "You speak, but do not say except the truth." Abu Bakr was so outraged that he immediately struck her severely, forcing her to run and seek protection behind the back of the Prophet. Abu Bakr said, "O you the enemy of herself! Does the Messenger of God say but the truth?" The Prophet said, "O Abu Bakr, we did not invite you for this [harsh dealing with Aishah.], nor did we anticipate it."

3. It is further recommended that a husband be relaxed with his wife, and cheer her up with his humor or by making agreeable jokes. The Prophet, peace and blessings be upon him, in spite of his lofty status, used to play with his wife. He ran in competition with Aishah. Sometimes she won, and other times he won. And once, hearing an Abyssinian entertainment team playing outside the home, the Prophet said to Aisha, "Would you like to see them?" When she agreed, he sent for them and they came and performed in front of his door. The Prophet stretched his hand, putting his palm on the open door and letting Aisha's chin rest on his arm so that she could see comfortably. A while later the Prophet asked Aishah, "Enough?" She said, "Silence!" Another while later he asked, "Enough?" and the answer was again, "Silence!" But when he asked her for the third time, "Enough? she agreed, "Yes," and the team went away on a gesture from the Prophet. He then said, "The most perfect belief is that of those who are best-mannered and most tender with their wives. " The Prophet also used to say, "Surely God does not love a rough person who is boastful, and rude to his wife." A Bedouin widow once described her husband: "He came always with a smile and left with a greeting. When he was hungry he ate whatever was found, and did not bother when something was missing!"

4. It is of supreme importance that the husband endeavor to handle the matter of sex relations with skill, care and understanding. He should not regard his wife as an object for his own enjoyment alone but as a partner with whom he should always seek mutual bliss, satisfaction and fulfillment. He should always approach her with love and tenderness. In the early stages of marriage, especially in their first experience on the wedding day, he has to be particularly gentle. The husband should always have due regard for his wife's feelings and should endeavor to let her reach the degree of full satisfaction in this respect. Because of the importance of this element, early Muslim authorities discussed such details as love play, the techniques that arouse excitement, and the question of orgasm. The right Islamic literature treating this subject far exceeds and is more original and stimulating than- but not so obscene as-the crude and vulgar material now in wide circulation in the West. We may discuss here some of the remarks made by these early authorities. They stress the importance of preliminary love play-caresses, fondling, kissing, endearing words- in order to arouse the wife's sexual passion and prepare for a deeper sensation and a successful conclusion. At the beginning of actual coitus, it is recommended that the following prayer be said:

In the name of Almighty God, the Most High, Please,God, ward off the evil forces away from us and from the blessings You bestow upon us.

[In Arabic: bismillahi, allahumma jannibnaa ash-shaytan ,wa jannib asshaytan maa razaqtana (al-bukharee)]

[Also it is desirable that the wife and husband pray two rakat nawafil together on their wedding night before approaching each other. This is based upon some ahadith, one of them being in which the Prophet advised a man named Abu Hareez: Verily, closeness is from Allah, and hatred is from Shaytan, who wishes to make despicable what Allah has allowed. So when you wife comes to you, tell her to pray behind you two rakat" (Sahih from Abi Shaibah, at-Tabaraani and AbdurRazaq]

The authorities also recommend that in the process of coitus, especially before full penetration, the excitable areas of the male genitals be gently provoked to contribute to complete fulfillment. We have to remind the reader, however, that even at this moment of absorption and ecstasy, propriety and cleanliness have to be maintained. On the one hand, both partners may utter exclamations or ejaculations venting or expressing the intensity of their pleasure, which also may increase the degree of their excitation; but neither may scream to the degree of disrupting the natural privacy of the act. Some Companions of the Prophet, peace be upon him, recommend the repetition of the words: Allahu Akbar, "God is Great."

On the other hand, it is to be remembered that the liquid (lubricating) material discharged by the sex organs on excitement is counted as a pollution and a polluting element in Islam and that a Muslim is forbidden to smear a part of his or her body with a polluting stuff unnecessarily. [There is difference of opinion as regards to whether the male sperm is pure; the majority and inshallah stronger opinion is that it is pure; yet pre-seminal fluid is impure. Also this does not in anyway make the following conclusion of the author redundant- MSA WebMaster Note]

The position to be assumed by male and female in relation to each other during coitus occupied a great deal of the attention of Muslim authors who treated the subject. They compiled some fifteen basic different positions; and within each choice they suggest varieties of details. We do not need to discuss this matter here at length, since husband and wife, in their search for their own fulfillment, can easily discover these varieties and select what they find to be most suitable and comfortable for themselves. Muslim writers also emphasize that the husband should endeavor to achieve mutual orgasm. If he should fail to hold out sufficiently for his partner, they say he should continue his efforts to have her reach a climax. To rush away from her too soon might be injurious.

[Al-Albani notes in his book 'The Etiquettes of marriage and weddings' published by the jamiat ihyaa minhaaj al-sunnah the following: It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes-- from behind or front. About this Allah revealed the following verse: "Your wives are as a tilth unto you; so approach you tilth when or how ye will;"(2-223) A hadith on the authority of Jaabir is: The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allah revealed the verse as above. The Prophet(S) said:"From the front or the back, as long as it is in the vagina" ] They also recommend that parting at the end of the act should be slow, pleasant and cordial, not abrupt or indifferent.

After some rest both parties have to have the full ablution (a bath). This duty does not need to be rushed; but when the time of the next prayer comes, it has to be performed to remove the ceremonial pollution arising from coitus. [The author is incorrect in this regard. Rather it is preferred that the couple make at least wudhu as soon as possible. This is from various hadith. One clear one in this regard is that the Prophet(S) said: There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and one who has sex until he performs wudhu (i.e the angels do not approach him until he performs wudhu. Bathing obviously is preferred before sleeping based on another hadith in which Aisha(rd). The command of wudhu however is not obligatory but very highly recommended (mustahab)- From Albani's book]. Prior to having this bath, the parties, like a woman during her period of menstrual discharge, are forbidden to perform prayers or to touch or read the Koran. Moreover, it is better to delay hair cutting and fingernail-clipping until after the ablution.

It is also recommended that the husband seek to introduce changes and variations in his approach and in the performance, even in little details, in order to avoid boredom. Variations also create a sense of novelty, and novelty stimulates interest and curiosity; and this intensifies the feeling of pleasure and enjoyment. These Muslim Etiquettes are probably best summed up in the following words attributed to the Prophet:

Let not one of you fall upon his woman in the manner a male animal suddenly jumps over its female victim. Let there be a messenger [to go] between them." He was asked, "What is the messenger, O Messenger of God?" He said, "Kissing and endearing speech.

Another tradition reads:

Three practices are shortcomings in a man; namely, to fail to enquire about the name of a man he has just encountered, but was worthy of friendship; to refuse a favor extended to him in good faith; and to assault his woman without introductory entertainment [to stimulate her] and so he satisfies his own desire before she can achieve her own fulfillment. When one of you retires with his wife, let them not strip off their clothes completely in an animal-like manner; and let him begin by [stimulating her by the use of] fine exciting speech and by kissing.

[It should be stated though, that there is nothing wrong with a husband and wife being naked in front of each other and for them to see whatever they please of each other. In fact the Prophet (S) bathed with his wife Aisha(RD) who narrates: I used to bathe with the Prophet(S) from a single container of water which was placed between us such that our hands collided inside it. He (S) used to race me such that I would say:' Leave some for me, leave some for me! She added:' We were in a state of sexual defilement'"(Al-bukharee/Muslim)]

In the course of their game of pleasure a husband and his wife may enjoy and fondle any part of the body of each other; and their engagement in this kind of activity is regarded as a type of divine devotion. However, a husband is discouraged from looking at his wife's gentiles, perhaps for its adverse psychological effect. Moreover, coitus is strictly forbidden during the menstrual period; and penetration in the back passage is always forbidden. If the female genitals are to be avoided during the menstrual period, presumably because of their temporary blood pollution, a filthier pollution is an enternal factor in the case of the back passage. Prohibition also applies to all types of unnatural and unproductive activities, whether committed between two persons of the same sex or otherwise.

Early Muslim authorities also discussed the advisable frequency of coitus. Some advised that the experience should be repeated at least once every four days. It seems, however, that the matter of frequency should be left to the mood and the personal inclination of the parties concerned, which indeed depend on many factors, including their age and the condition of their health.

5. A husband should also see to it that his wife has sufficient knowledge of her religious obligations and encourage her in observing her devotional duties. Of special importance are the rules pertaining to the menstrual period. During this period, as well as during the period of postnatal discharge, the obligation of mandatory prayer is lifted; and coitus is forbidden. The prohibition of coitus is lifted when the blood discharge has stopped and the woman has had the ablution of a full bath.

6. A husband should not harbor doubts or suspicion about his wife unduly. Jealousy is indeed a natural element; and a husband is not to be too indulgent or to remain indifferent in reasonably provocative situations, and surely must guard his wife against all corruptive influences. Yet he should not allow fanciful thoughts to engage his mind and should not behave in a spying manner toward his wife. The Prophet, peace and blessings be upon him, said:

There is a type of jealousy which God loves and there is another type which God hates. As for that which God loves, it is the jealousy which is provoked by a legitimate cause of suspicion; and that which God hates is the jealousy which is unduly aroused.

The Prophet once asked Fatimah, his own daughter, "What is best for a woman?" She replied, "That she should not mix with men and men should not mix with her." The Prophet, who was pleased with her answer, hugged her and said, "An offspring resembling its roots." Thus a happy life depends on mutual trust between the partners; and all that has to be done is to keep away from situations that are likely to incite evil or arouse suspicion.

8. If the wife becomes pregnant, her husband should display greater consideration for her and should do all he can to alleviate her discomfort. When she is delivered, he should be grateful to God for her safety and for what God has beneficently graced them with. If his wife has been delivered of a male child, he should not go out of his way to show his pleasure; and if it is a female, he should not at all feel disheartened. After all, he does not know which is better for him. The Prophet, peace and blessings be upon him, says:

Whoever is graced with a daughter and treats her well and lavished upon her some of the favors God has bestowed upon him, she will be a protection for him against the punishment of the Hell Fire.

Whoever brings home some good things to his children, it will be counted as a divine charity for him. Let him begin by giving the female ones. Whoever cheers up a female child shall have the merit of him who weeps out of divine fear of God; and whoever so intensely fears God, God will protect him from the Hell Fire.

Whoever has two daughters or two sisters under his care and treats them well, he will be my companion in Paradise.

A child, however, should be given a good name, even if it is delivered in a miscarriage. And shortly after a child's safe birth, the full text of the call to prayer should be recited in its right ear, and the short one in its left ear. It is recommended that a boy be circumcised on the seventh day of his birth, excluding the day of birth itself. Whether it is a boy or a girl, it is recommended that the family then hold a feast for which a lamb or larger animal should be sacrificed. Some of the meat should be distributed to the poor, as well as the value of gold whose weight is the weight of the baby's hair. The sacrifice offered on the seventh day of birth is known as 'aqiqah.

[It is important to point out that it is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. As the Prophet said:"Verily among the worst people before Allah on the day of Qiyama is a man who approaches his wife sexually and she responds and then he spreads her secrets".

The obligation of Man to live with his Woman in kindness.

It is upon the husband to live with his woman in the best and kindness way possible and to be lenient with her in anything that Allah has allowed. There are various hadith about this:
The Prophet (saw) said: "The best of you, is the one who is best to his wives, and I am the best of you toward my wives." (At-Tahaawi: Saheeh)
The Prophet (saw) said in the farewell Hajj: ". Listen, and take my counsel with regard to women. Be good to them for they are captives with you. (Tuhfatul Ahwadhee Sharh-Tirmidhee: 4/326 and Sharh Ibn Maajah: 1/567)
The Prophet (saw) said: ".... it is true that you have certain rights with regard to your women, but they also have right over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers." (At-Tirmidhee and Ibn Maajah: Saheh)
The Prophet (saw) said: "Let no male believer ever hate a female believer. Though he may dislike one attribute of hers, he will be (surely) pleased with another." (Muslim)
The Prophet (saw) said: "The believer with the most complete faith is the one with the best character. And the best of them are those who treat their women the best." (At-Tirmidhee: Hassan)
Further more there are plenty of hadith that shows the nice and kind way our prophet (saw) lived with his wives.
On the authority of Aisha (ra) (the wife of the Prophet (saw)) who said: On the Eid, the prophet (saw) called me while the Ethiopians were playing with their spears in the masjid saying O little red one, would you like to watch them? I said yes. Then he had me stand behind him and dropped his shoulders so that I could see. I rested my chin on his shoulder with my face against his cheek, and watched from over his shoulder. When I came bored with the exhibition, he said to me Have u had enough? I said, Dont rush. And so he continued standing for me. When he asked me the second time if I had had enough, I again told him not to rush. I saw him switching the his feet from weariness.
Aisha said: I really had no desire to look at them, I only wished for the news to reach the women of the way he stood there for me, and the regard he had for me though I was only a girl. So appreciate the status of a girl young in age and fond of pleasure and fun. (Al-Bukhari and Muslim)
Also on the authority of Aisha who said: The Prophet (saw) returned from the battle of Tabuk, or it was Khaybar. There was a curtain over her room. The wind blew, lifting the curtain and exposing part of the room in which the Prophet (saw) saw some dolls with which Aisha used to play. He said, What is this, O Aisha? She said: My daughters. (Arabs used to call dolls for daughters) He saw among them a horse with two wings made of pieces of cloth. He said And what is this in the middle? She said, A horse. He said, and what are those on the horse? She said: Two wings. He said, A horse with two wings?! Aisha said: The Prophet (saw) laughed until I could see his molar teeth (Abu Daawood, an-Nasaaee).
Also on the authority of Aisha who reported that she was once on a trip with the Prophet (saw) while she was still a young girl. I had not acquired excess body flesh, nor had my body become large. The Prophet (saw) said to his companions Move on ahead. When they had gone on ahead of us, he said Come, and I will race you. Then, I beat him in a foot race. Later on, I again was on a trip with him and he said again to his companions Go on ahead And then he said to me Come, and I will race you. I had completely forgotten the previous incident. Moreover, I had become heavier. I said to him: How can I race you when I am in this condition? He said, You will race me! So I raced him, and he won the race. Then he began laughing and said, This is for that victory. (Al-Humaidi, an-Nasaaee, Abu-Dawood)
Also on the authority of Aisha who said: The Prophet (saw) used to be brought a glass of milk from which I would drink first. Then he would take the glass and drink, putting his mouth on the same spot where my mouth had been. Other times, I used to take a piece of meat and eat from it. Then he would take it and eat putting his mouth on the same area on which I had put mine. (Muslim, Ahmad)
On the authority of Jaabir ibn Abdullaah and Jaabir ibn Umair, who both reported that the Prophet (saw) said: All things in which there is no mention of Allah are frivolity, absent-mindedness, and idle play except for four things: A man being playful with his wife, training his horse, walking between two purposeful goals, and teaching another to swim. (An-Nasaaee, at-Tabarani and others.

How to Make your Wife Happy

1. Beautiful Reception
After returning from work, school, travel, or whatever has separated you:
* begin with a good greeting.
* Start with Assalamau 'Aliaykum and a smile. Salam is a sunnah and a
du'aa for her as well.
* Shake her hand and leave bad news for later!

2. Sweet Speech and Enchanting Invitations
* Choose words that are positive and avoid negative ones.
* Give her your attention when you speak of she speaks.
* Speak with clarity and repeat words if necessary until she understands.
* Call her with the nice names that she likes, e.g. my sweet-heart,
honey, saaliha, etc.

3. Friendliness and Recreation
* Spend time talking together.
* Spread to her goods news.
* Remember your good memories together.
4. Games and Distractions
* Joking around & having a sense of humor.
* Playing and competing with each other in sports or whatever.
* Taking her to watch permissible (halal) types of entertainment.
* Avoiding prohibited (haram) things in your choices of entertainment.
5. Assistance in the Household
* Doing what you as an individual can/like to do that helps out,
especially if she is sick or tired.
* The most important thing is making it obvious that he appreciates her
hard work.
6. Consultation (Shurah)
* Specifically in family matters.
* Giving her the feeling that her opinion is important to you.
* Studying her opinion carefully.
* Be willing to change an opinion for hers if it is better.
* Thanking her for helping him with her opinions.
7. Visiting Others
* Choosing well raised people to build relations with. There is a great
reward in visiting relatives and pious people. (Not in wasting time
while visiting!)
* Pay attention to ensure Islamic manners during visits.
* Not forcing her to visit whom she does not feel comfortable with.
8. Conduct During Travel* Offer a warm farewell and good advice.
* Ask her to pray for him.
* Ask pious relatives and friends to take care of the family in your
absence.
* Give her enough money for what she might need.
* Try to stay in touch with her whether by phone, e-mail, letters, etc..
* Return as soon as possible.
* Bring her a gift!
* Avoid returning at an unexpected time or at night.
* Take her with you if possible.
9. Financial Support
* The husband needs to be generous within his financial capabilities. He
should not be a miser with his money (nor wasteful).
* He gets rewards for all what he spends on her sustenance even for a
small piece of bread that he feeds her by his hand (hadeith).
* He is strongly encouraged to give to her before she asks him.
10. Smelling Good and Physical Beautification
* Following the Sunnah in removing hair from the groin and underarms.
* Always being clean and neat.
* Put on perfume for her.
11. Intercourse
* It is obligatory to do it habitually if you have no excuse (sickness,
etc.)
* Start with "Bismillah" and the authentic du'a.
* Enter into her in the proper place only (not the anus).
* Begin with foreplay including words of love.
* Continue until you have satisfied her desire.
* Relax and joke around afterwards.
* Avoid intercourse during the monthly period because it haram
* Do what you can to avoid damaging her level of Hiyaa (shyness and
modesty) such as taking your clothes together instead of asking her
to do it first while he is looking on.
* Avoid positions during intercourse that may harm her such as putting
pressure on her chest and blocking her breath, especially if you are
heavy.
* Choose suitable times for intercourse and be considerate as
sometimes she maybe sick or exhausted.
12. Guarding Privacy
* Avoid disclosing private information such as bedroom secrets, her
personal problems and other private matters.
13. Aiding in the Obedience to Allah
* Wake her up in the last third of the night to pray "Qiam-ul-Layl"
(extra prayer done at night with long sujood and ruku'ua).
* Teach her what you know of the Qur'an and its tafseer.
* Teach her "Dhikr" (ways to remember Allah by the example of the
prophet) in the morning and evening.
* Encourage her to spend money for the sake of Allah such as in a charity
sale.
* Take her to Hajj and Umrah when you can afford to do so.
14. Showing Respect for her Family and Friends
* Take her to visit her family and relatives, especially her parents.
* Invite them to visit her and welcome them.
* Give them presents on special occasions.
* Help them when needed with money, effort, etc..
* Keep good relations with her family after her death if she dies first.
Also in this case the husband is encouraged to follow the sunnah
and keep giving what she used to give in her life to her friends and
family.
15. (Islamic) Training & Admonition
This includes
* The basics of Islam
* Her duties and rights
* Reading and writing
* Encouraging her to attend lessons and halaqahs
* Islamic rules (ahkam) related to women
* Buying Islamic books and tapes for the home library
16. Admirable Jealousy
* Ensure she is wearing proper hijab before leaving house.
* Restrict free mixing with non-mahram men.
* Avoiding excess jealousy. Examples of this are:
1- Analyzing every word and sentence she says and overloading
her speech by meanings that she did not mean
2- Preventing her from going out of the house when the reasons are
just.
3- Preventing her from answering the phone.
17. Patience and Mildness
* Problems are expected in every marriage so this is normal. What is
wrong is excessive responses and magnifying problems until a marital
breakdown.
* Anger should be shown when she exceeds the boundaries of Allah SWT, by
delaying prayers, backbiting, watching prohibited scenes on TV, etc..
* Forgive the mistakes she does to you (See item 18).
* How can you best correct her mistakes?
1- First, implicit and explicit advice several times.
2- Then by turning your back to her in bed (displaying your feelings).
Note that this does not include leaving the bedroom to another room,
leaving the house to another place, or not talking with her.
3- The last solution is (when allowable) lightly hitting her. In this
case, the husband should consider the following:
- He should know that sunnah is to avoid beating as the Prophet
PBUH never beat a woman or a servant.
- He should do it only in extreme cases of disobedience, e.g.
refusing intercourse without cause frequently, constantly not
praying on time, leaving the house for long periods of time
without permission nor refusing to tell him where she had been,
etc..
- It should not be done except after having turned from her bed and
discussing the matter with her as mentioned in Qur'an .
- He should not hit her hard injuring her, or hit her on her face or
on sensitive parts of her body.
- He should avoid shaming her such as by hitting her with a shoe,
etc.
18. Pardoning and Appropriate Censure
* Accounting her only for larger mistakes.
* Forgive mistakes done to him but account her for mistakes done in
Allah's rights, e.g. delaying prayers, etc..
* Remember all the good she does whenever she makes a mistake.
* Remember that all humans err so try to find excuses for her such as
maybe she is tired, sad, having her monthly cycle or that her
commitment to Islam is growing.
* Avoid attacking her for the bad cooking of the food as the Prophet PBUH
never blamed any of his wives for this. If he likes the food, he eats
and if he doesn't then he does not eat and does not comment.
* Before declaring her to be in error, try other indirect approaches that
are more subtle than direct accusations
* Escape from using insults and words that may hurt her feelings.
* When it becomes necessary to discuss a problem wait until you have
privacy from others.
* Waiting until the anger has subsided a bit can help to keep a control
on your words.

Who Is A Muslim?

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A Muslim is a believer in or follower of Islam. The word Muslim means one who submits and implies complete submission to the will of God(ALLAH). Muslims believe that nature is itself Islamic, since it follows natural laws placed by God. Thus, a Muslim strives to surrender to God's commands every step of the way.
Until recently the word was also spelled Moslem. Muslims do not recommend this spelling because it is often pronounced "mawzlem," which sounds somewhat similar to an Arabic word for "oppressor." Many English-language writers used to call Muslims "Mohammedans" or "Mahometans", meaning "followers of Muhammad", but this terminology is considered incorrect and insulting, because Muslims believe it implies that they worship the prophet Muhammad, contrary to the fundamental principles of Islam itself.

The holiest book for Muslims is the Qu'ran or the 'Koran' in English. Muslims consider the Arabic Qur'an as the direct revelation of God; translations do exist to other languages but are not regarded as the literal words of god. Muslims believe that God has revealed one religion to Mankind, namely Islam, in different stages via Messengers. Muslims believe that God's final Messenger, Muhammad, completed the religion according to God's command. Muslims believe that previously revealed scriptures, such as the Injil (Christian Gospels), the Torah and the Psalms, have been changed by Mankind, whereas God promises that the Qur'an cannot be changed and will not be changed.
One and a half billion people (more than one fifth of the world's population) from a vast range of races, nationalities and cultures across the globe - from the southern Philippines to the western coast of Africa - are united by the common Islamic faith. Of these, about eighteen percent live in the Arab world. The world's largest Muslim community is in Indonesia, and substantial parts of Asia and much of Africa are Muslim, while significant minorities are to be found in what used to be called the Soviet Union, as well as China, North and South America, Europe and Oceania. For Muslims, Islam is both a religion and a complete way of life.

ALLAH [Subhanaa Wa Taala]

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Allah is the most precious name of God because it is not a descriptive name like other Ninety-nine names of Allah, but the name of God's own presence. Muslims believe that the name of Allah had existed before the time of Adam. It is the same God worshipped by Adam, Noah, Abraham, Moses, Jesus, Muhammad and other prophets of Islam. In Islam, there is only one God and Muhammed is the last messenger.

The emphasis in Islamic culture on reciting the Qur'an in Arabic has resulted in Allah often being used by Muslims world-wide, regardless of their native language. Out of 114 Suras in the Qur'an, 113 begin with "Bismi 'llāh ar-rahmān ar-rahīm" (بسم الله الرحمن الرحيم) which means "In the name of Allah, the most kind, the most merciful". Muslims, when referring to the name, often add the words "Subhanahu wa Ta'ala" after it, meaning "Glorified and Exalted is He" as a sign of reverence, or "Az wa Jal" (عز و جل). The entire religion of Islam is based on the idea of getting closer to Allah. Although commonly referred to as a "He", Allah is considered genderless, but there is no neuter gender to express this in the Arabic language.

Islamic conception of Allah

The Islamic concept of mankind's place in the universe hinges on the notion that Allah, or God, is the only true reality. There is nothing permanent other than Him. Allah is considered eternal and "uncreated", whereas everything else in the universe is "created." The Qur'an describes Him in Sura 112: "Say: He is Allah, Singular. Allah, the Absolute. He begetteth not nor was begotten. And to Him have never been one equal." The Qur'an condemns and mocks the pre-Islamic Arabs for attributing daughters to Allah (sura 53:19.)

Allah is considered by Muslims to be omnipotent, omnipresent, and omniscient. He is said to be "in Heaven" (Qur'an 67:16) and "in the heavens and the earth" (Qur'an 66:3), but also said to be "nearer to him [man] than his jugular vein" (Qur'an 50:16); He constantly watches all that goes on in the world, and knows all things. This suggests that He is present in the heart as the supreme witness. "And He it is Who takes your souls at night (in sleep), and He knows what you acquire in the day, then He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing. (sura 6:60)"

Muslims do not try to draw or depict Allah in any way, according to Islamic belief it could lead to idol worship. Instead, they focus on His 99 "Attributes" that are stated in the Qur'an, the holy book of the Muslims. Nearly one third of the book is used describing Allah's attributes and actions. Also, "hadith qudsi" are special recorded sayings of Muhammad to Muslims where he quotes what Allah says to him. The ninety-nine "Attributes" are frequently written in calligraphic Arabic as a permissible decoration, which adorns mosques and homes of Muslims.

Uses of "Allah" in phrases

There are many phrases that contain the word Allah:

Allahu Akbar (الله أكبر) (Allah is the greatest)

Bismillah (بسم الله) (In the name of Allah)

Insha'Allah (إن شاء الله) (Allah-willing)

Ya Allah (يا الله)(O'Allah)

Masha Allah (ما شاء الله) ([Look at] what Allah has willed!)

Subhan Allah (سبحان الله) (Glory be to Allah)

Alhamdulillah (الحمد لله) (All praise be to Allah)

Allahu A`alam (الله أعلم) (Allah knows best)

Jazaka Allahu Khairan (جزاك الله خيراً) (May Allah reward you for your deeds)