TIRMIZI NEWS

Live an Islamic way of life

2012-10-25T03:37:00.002-07:00

1) Always pray five times Namaz daily, Never look here and there when praying Namaz, pray slowly, never pray quickly.
2) Pray the Quran Sharif daily, treat the Holy Quran with respect, never sit in a higher place than the Quran.
3) Listen to what your Parents tell you; never do anything to upset them.
4) Respect your teacher. Your teacher is in one sense ranked higher than your parents. He teaches you about life and Islam and the differences between right and wrong.
5) Never eat whilst you are walking and you should not eat without a Topee (cap) on your head. Before you eat you should always say Bismillah; you should not eat without first washing your hands. Always eat with your right hand, never with your left hand. Don’t make noises with your mouth when eating. Do not drink milk when eating fish. After eating pray dua.
6) Always drink, water, tea etc, with you right hand. Always drink Zam-Zam water and water left from wuzu standing up. You must not drink anything else standing up, it is wrong. After drinking say Allahmdolillah.
7) When going to the toilet do not face the Qibla. Never perform urination or excretion in front of anyone else. Always urinate in the sitting position. To urinate in a standing position is wrong and is forbidden. Never undress before going to the toilet. After you have finished what you are doing always cleanse yourself with you left hand never use your right hand. To cleanse with you right hand is wrong.

Iman-e-Mujammil

2012-10-25T03:36:00.001-07:00

man-e-Mufassil

2012-10-25T03:34:00.003-07:00

Six Kalimas in English Tajveed

2012-10-25T03:32:00.003-07:00

1) Kalma Tayyab: Laa ilaaha illal Lahoo Mohammadur Rasool Ullah

2) Kalma Shaadat: Ashahado An Laa ilaaha illal Laho Wahdahoo Laa Shareeka Lahoo Wa Ash Hado Anna Mohammadan Abdo Hoo Wa Rasoolohoo.

3) Kalma Tamjeed: Subhanallahe Wal Hamdulillahe Wa Laa ilaha illal Laho Wallahooakbar. Wala Haola Wala Quwwata illa billahil AliYil Azeem.

4) Kalma Tauheed: Laa ilaha illal Lahoo Wahdahoo Laa Shareekalahoo Lahul Mulko Walahul Hamdo Yuhee Wa Yumeeto Wa Hoa Haiy Yul La Yamooto Abadan Abada Zul Jalali Wal ikraam Beyadihil Khair. Wa hoa Ala Kulli Shai In Qadeer.

5) Kalma Astaghfar: Astaghfirullah Rabbi Min Kullay Zambin Aznabtuho Amadan Ao Khat An Sirran Ao Alaniatan Wa Atoobo ilaihe Minaz Zambil Lazee Aalamo Wa Minaz Zambil Lazee La Aalamo innaka Anta Allamul Ghuyoobi Wa Sattaarul Oyobi Wa Ghaffaruz Zunoobi Wala Haola Wala Quwwata illa billahil AliYil Azeem.

6) Kalma Radde Kufr: Allah Humma inni Aaoozubika Min An Oshrika Beka Shai Aown Wa Anaa Aalamo Behi Wa Astaghfiroka Lima laa Aalamo Behi Tubtu Anho Wa Tabarrato Minal Kufri Washshirki Wal Kizbi Wal Jheebati Wal Bidaati Wan Nameemati Wal Fawahishi Wal Bohtani Wal Maasi Kulliha Wa Aslamtoo Wa Aamantoo Wa Aqoolo Laa ilaaha illal Lahoo Mohammadur Rasool Ullah.

Children's Islamic Etiquette and Manners

2012-10-25T03:30:00.004-07:00

1) Should greatly respect Parents and follow their orders (within Islamic Law).
2) Should greatly respect Islamic Teachers and Scholars.
3) Should greatly respect Quran. It's HARAM to touch Quran without Wazoo. Should respect Islamic Books and Literature too.
4) Should greatly respect the direction of Qibla. It's prohibited to extend ones feet towards Qibla and to sleep while feet are extended towards Qibla.
5) Prophet Mohammad (peace be upon him) should be respected and loved more than anyone in the world. Whenever hear his lovely name always say Dorood, at least say Sallal Laho Alaihe Wasalam.
6) Azan should be heard with great concentration and should be answered (repeating the words after every sentence). It is prohibited to talk during Azan.
7) Should be quite when performing Wazoo should not talk to others. Should recite Dua or Dorood during Wazoo.
8) Should eat only Halal and Clean food. Should never ever eat Haram food.
9) Should recite Quran everyday.
10) Must pray five times a day, on time.
11) Should avoid every bad conversation and every bad habit.
12) It is a Great Sin to Dance, to Listen to Music, to Sing songs and to make images or to take photos of living beings ( Human and Animals).
13) Always avoid Lies, Back Biting and Tale Bearing.
14) Always keep your body, cloths and home clean.
15) There is no greater deed than to Learn and Teach Islamic Knowledge. Should never be ashamed of asking any Islamic Question.
16) Should always treat every one with great respect and manners.
17) Children should not call their parents with their names and a wife should never call her husband with his name.
18) It is a bad manner to extend your feet towards elders.
19) Should always respect elderly people and if they are sitting on floor, children should never sit on a chair.

Aurat_Parda

2012-10-25T03:26:00.003-07:00

Women_Nikah_Rights

2012-10-25T03:15:00.001-07:00

The Marriage Ceremony

2012-10-25T03:06:00.002-07:00

Some relevant points to be noted are:

1. Engagement or Mangni does not qualify the future spouses to go out together, even if the parents consent. Man and woman become permissible for each other only after the performance of Nikah.

2. Dowry

The unislamic system of demanding and accepting dowry must be avoided at all costs. Shariah does not make any expense incumbent on the bride/bride's parents. Even the marriage expenses, it is recommended are to be borne by the bridegroom.

However, the bride can bring whatever she wants of her free will, and it will always belong to her.

3. Other Unislamic Customs

Many other unislamic customs have crept into the marriage ceremony of some Muslims. These customs are either borrowed from non-Muslim cultures or continue because they are established in past generations. One must avoid them if they are against the Shariah, even if some people are displeased. Other customs like the breaking of coconut etc. also do not feature among the Islamic rituals. All actions, customs etc. which show disrespect to Islam or weaken the importance of Islam have to be avoided.

4. Haraam Acts

Some of the rituals in marriage ceremonies are absolutely haraam like the playing of music. It is also haram for ladies to go for mixed gatherings without proper hijab. Such things invite divine wrath and take away the blessings of this auspicious occasion.

In the Islamic Law, marriage is an 'aqd, a contract. The components of this contract are as follows:

A. Proposal

In Islam the process of proposal by a man to a woman for her hand in marriage, or for that matter, to her family, is encouraged. Islam considers this natural, and recommends it as an act of respectability and dignity for women.

B. Mahr

And the intending husband is asked to offer a Mahr to the bride.

The Quran says, And give women their Mahr as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. [28]

The following points are worthy of consideration:

· Mahr must be agreed upon by the marrying partners themselves, not by parents.

· Mahr is her right, to which her husband remains indebted.

· It is a free gift and not her price.

The Mahr may be cash, kind or non-material (like training or teaching something). It can be paid up front or can be in form of promise to pay upon demands decided prior to the solemnization of marriage.3 Moajjal (immediate), Muwajjal and Indat-talab (on demand).

However, it is much recommended to pay it before or at the time of Nikah itself.

C. The Nikah Ceremony

According to Shariah, the wife-to-be says, 'An Kah'tu nafsaka a'lal mah'ril ma'loom'

“I have given away myself in Nikah to you, on the agreed Mahr.”

Immediately, the man (bridegroom) says, 'Qabiltun Nikaha'.

“I have accepted the Nikah.”

With these pronouncements, they become husband and wife.

If the marrying partners are not able to recite the formula in Arabic, one or two persons or priests [29] are appointed and authorized to officiate. One who represents the bride would first seek her explicit consent to officiate on her behalf, and so would the other who acts on behalf of the groom. Naturally, there would be a slight variation in the pronouncements, because the persons reciting them are appointees. A person who represents the bride would initiate by saying, “Ankah'tu muwakkilati muwakkilaka a'lal mah'ril ma'loom.”

“I give away in Nikah the woman who has thus appointed and authorized me, to the man who has authorized you, on an agreed Mahr.”

The groom's representative would respond, “Qabiltunnikaaha limuwakkili a'lal mah'ril ma'loom.”

“I accept the Nikah on behalf of the one who has appointed me, on the agreed Mahr.”

It is mustahab to recite a brief discourse or Khutba before the Nikahformula is enunciated. In this Khutba, Allah is praised for His Wisdom in regulating the lawful process of procreation, and then the traditions from the Prophet (s.a.) are also recited.

D. Time of Marriage Ceremony

Though basically marriage is allowed at all times, there are some days on which marriage is not recommended; some of these are based on ahadithand some on cultural, historical reasons.

Generally, we can categorize these days into three: (a) There are someahadith which say that it is makruh (not recommended) to have a marriage ceremony on the days when the moon is in the constellation of Scorpio (this is known as al-qamar fil aqrab or qamar dar aqrab), during the last two or three days of the lunar months, and on Wednesdays. (b) There are certain days of the Islamic calendar which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of the Prophet's death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremony on such days.3

The Shia Ithna Ashari (Twelver Shias), especially in India and Pakistan, rarely perform marriage ceremony between the 1^st of Muharram and the 8^th of Rabi al-Awwal as this period includes the mourning days of Muharram culminating in the martyrdom of Imam Askari (a.s.). The 9^th Rabi al-Awwal is celebrated as Eid-e-Zahra.

If there is a need, however, Nikah, can be performed at any time.

E. Permission of the Bride-to-be/Father

The girl's consent is necessary and has to be taken by her representative, directly.

In case of a virgin/spinster the father's or the grandfather's permission is also necessary. However if the permission is unreasonably withheld under some conditions or the girl has no father/paternal grandfather it is not necessary.

However, a woman who is not a virgin, does not require any permission in case of remarriage.

F. Valima (Dinner)

Valima is highly recommended on the groom. The relatives, neighbours and friends must be invited for Valima. However, lavish spending is not advisable especially when the same money can be used effectively by the couple.

Notes:

[28] Surah Nisa 4:4

[29] Aalim, Maulana or those who are conversant with the correct Nikah procedure and proper Arabic pronunciation.

Mehboob-e-Ilahi Hazrat Khawaja Nizam Uddin Aulia

2012-10-24T01:04:00.001-07:00

Mehboob-e-Ilahi Hazrat Khawaja Nizam Uddin Aulia

Hazrat Nizam Uddin Aulia was one such saint as illuminated the nooks and corners of India with the divine light of the deen and all people, the elders as well as the commoners, were equally benefited form it.
Parentage
Muhammad is the name but called by various titles. Mahboob-e-Ilahi, Sultan-Ul-Aulia, Sultan-Ul-Mashaikh and Sultan-Ul-Salatin etc. His grand father, Syed Ali, a resident of Bukhara, and father, Syed Ahmad, were well known Syeds and traced their lineage to Hazrat Ali with 15 of his ancestors falling in the chain. His maternal grandfather, Khawaja Arab Husain was Syed and resided in Bukhara. Both families migrated to India. Syed Ahmad was married to, Bibi Zulekha. Badaun, in those days, was a great center of learning so his father settled down there on migration from Bukhara.

Birth
Born on 27 Safar 636 Hijri in the city of Badaun.
Early Education
After learning the Qu'Oran he read books on various subjects, Qadoori from Maulana Ala-Uddin Usooli, Maqamaat-e-Hariri from Maulana Shamsuddin Malik, and obtained distinction in outer subjects like Jurisprudence, Tradition Commentary, Speech, Logic, Mechanics, Arithmetic, Vocabulary, Literature, and Recitation. He also obtained the degree of 'Mashariq-ul-Anwar' from Maulana Kamal-uddin at Delhi.
Divine Education and Stay in Delhi.
He completed his exterior education at Badaun and reached Delhi with his mother for further education and finally settled here. He took lessons from the renowned Scholars Maulana Shamsuddin and Maulana Kamal-Uddin Zahid and came to be recognized as a distinguished scholar.
Search of the Teacher
He later set out in search of a teacher and guide who could lead to spiritual and intrinsic learning. During his stay at Badaun, he was apparently introduced to Baba Farid through Abu-Bakar Qawwal and came to have faith in him and longed to see him. Baba Farid's younger brother, Sheikh Najib-uddin Mutawakkil, was his neighbor in Delhi. His intimacy with Sheikh Mutawakkil added fuel to the fire.
Change in Life
He spent nights in prayer in a mosque. One morning themuazzin recited the Qu'Oranic verse from the minaret meaning:
Hasn't time come for the Faithful that their hearts bow down in praise to God.
The verse left a strange effect on him, his heart began to shake, and tears rolled down the cheeks; worldly love left him, and his heart was flooded with divine light. No longing remained, and under the condition he set out for Ajodhan.
Baba Farid
Baba was extremely pleased to see him and recited the Persian couplet,

Ai A'tish-e-furqat dil ha kabab karda

Sailab-e-Ishtiaqat janha kharab karda

Meaning:The fire of separation has roasted the hearts and the flood of fondness has wasted the soul
Removing his kulah-e-char Turki (a kind of Turkish cap) from his head he placed it on his head. Mahboob-e-Ilahi recounts the meeting. "When I presented myself to him, he found symptoms of fear in me then said, "Welcome! God willing, you will find bounties of the world as well as of the Deen."
Servitude and inheritance
Baba Farid said to him, "I wanted to accord this rank to some other person but it was revealed to me that you are to come from Delhi. The rank was fated for you and so I continued delaying it."
Baba Farid also gave him other things: his robe, sandals, and prayer mat, staff etc.
Hazrat Nizam Uddin pledged obedience to Baba Farid on 15, Rajab 655 Hijri and stayed in his service till 3, Rabi-Ul-Awwal 656 Hijri and engaged in prayer and meditation under his guidance and soon attained high degrees and proficiency in conduct and divinity. Baba Farid sent him to Delhi laden with divine and spiritual conduct.
Hazarat Nizam-Uddin Aulia in DelhiBefore his departure to Delhi, Baba Farid gave him special robe he inherited from peers of the chistia Order, and a document confirming his appointment as his spiritual heir and instructed him to repay the loan the earliest. To keep the enemies happy by all means, to strive hard in prayers, and said, "Under the orders of God, I grant Maulana Nizam Uddin the territory of India. And leave the country under his charge, and appointed him my regent" He asked him to show the document to Maulana Jamal Uddin at Hansi and Qazi Muntakhib in Delhi. When Maulana Nizam Uddin met Maulana Jamal Uddin at Hansi, he was pleased to see him and expressed happiness on the appointment.
In Delhi
Delhi was a populous city and he found it difficult to find a suitable place. He selected Ghayaspur for his stay in Delhi.
Prayer and Meditation
He busied himself in prayer and meditation in Delhi, renounced material things, and kept fast regularly. He did intense penance for 30 years. He led a life of renunciation and resignation, had no interest in things of the world. He said his prayers regularly. After theChast and Ishraq prayers he sat in the congregation of sophists and mendicants and discussed problems of mysticism. After midday prayer he talked to the students and seekers of knowledge, and spent his nights in prayers.
Self-sufficiency and fasting
He passed his early days of his stay in Delhi in extreme poverty. Often observed fast three days continuously. When had nothing to eat his mother would say, "We are Allah's guests today." "I drew much taste from my mother's statement." Penury and povery were so acute, when he shook the suspended bag at the Afar time out dropped dry pieces of bread with which he broke his fast.
VictoriesSheikh Burhan Uddin Gharib and Sheikh Kamal Uddin Yaqub, who later became his heirs, lived with him. One day Kamal Uddin boiled some flour in an earthen pot then came a mendicant and demanded food. Mahboob-e-Ilahi placed the pot before him, the mendicant ate some from it and then dashed it to the ground, and said, "Sheikh Nizam Uddin Aulia Baba Farid blessed you with divine bounties and I have broken the pot of your apparent self-sufficiency." After which he saw no shortage.
GenerosityBaba Farid said, "May you consume seventy mounds of flour daily in your kitchen!"
His kitchen always remained hot. Thousands of beggars and the poor ate from it. Whatever received in the monastery was promptly given away to the needy. Nothing was saved. Many people drew sustenance. Numerous students and Hafiz were given help. The kings were surprised at this.
Death and Distribution of sacred relies.
When he antiapated Death, he gave a special robe, a turban, and a prayer mat to Maulana Burhan Uddin Gharib and ordered him to go to the Deccan. The same things to Maulana Yaqub and repaired him to Gujrat. He also gave the same articles to Maulana Shams Uddin but denied anything to Maulana Nasir Uddin Chiragh-e-Dehlavi. People were surprised at the outcome. On Wednesday Mehboob-Ilahi called Hazrat Nasir Uddin and entrusted to him staff, prayers mat, rosary, sandals, robe, and other sacred relics of Baba Farid and said, "you shall have to bear the tribulations of the people and stay in Delhi. "All of your heirs are well known but Amir Khusro loved him profoundly.
He laid his life on 18 Rabi-ul-Sa'ani. His tomb stands in Nizam Uddin Basti and attracts thousands of Hindu, Sikh, and Muslim pilgrim's daily.
BooksHis articles, regular publications in nature, are

Fawaed-Ul-Fawaed
Afzal-Ul-Fawaed
Rahat-Ul-Mohibbin

Besides he noted the interesting incidents of the meetings of his teacher, Baba Farid, in a book entitled 'Rahat-Ul-Qulub.'
Revelations and Miracles
Sultan Ghayas Uddin Tughlaq was envious of him. He bore great ill will for him. Once when he was returning from Bengal to Delhi, he sent word to Mahbooh-e-Ilahi to leave Delhi. This grieved him and said, "Delhi is still Far." and it so happened that Ghayasuddin did not reach Delhi. Tughlaqabad palace collapsed on him and killed him.
His Wondrous Deeds
His attention and care revolutionized the society. Morals and conduct of the people improved. They became truthful and true to their word. He welcomed every body; treated the sinners kindly, and robbed them. To all, elite's or the sundry, rich or the poor, King or the beggar. Learned man or a layman, he taught to be penitent and pure. His mission not only reached the Four Corners of India but China also. Khawaja Salar Han ban was his spiritual heir in the country.

اولیاء اللہ

2012-10-24T00:58:00.002-07:00

شیخ الاسلام امام ابن تیمیہ رحمہ اللہ کے بیان کردہ اصول ۔۔۔
اولیاء کی کرامت ، کبھی بھی رسولوں کے معجزات تک نہیں پہنچ سکتی ۔
۔۔۔ کی روشنی میں یہ کہا جا سکتا ہے کہ جو واضح معجزات نبیوں کی ذات سے وابستہ ہیں ۔۔۔ مثلاً ؛

۔٭ حضرت ابراہیم علیہ السلام کا آگ میں ڈالے جانے پر بھی ان کا سلامت رہنا ۔۔۔
۔( سورۃ ؛ الانبیاء ، آیت ؛ ٦٩ )۔
۔٭ حضرت عیسیٰ علیہ السلام کا مردہ کو زندہ کر دینا ۔۔۔
۔( سورۃ ؛ المائدہ ، آیت ؛ ١١٠ )۔

ایسے معجزات بطور ِ کرامت اولیاء اللہ سے ممکن نہیں ہو سکتے ۔
شیخ الاسلام نے قرآن و حدیث کی روشنی میں اس اصول کی تفصیل اپنی کتاب النبوات میں بیان کی ہے۔

اولیاء اللہ کے بارے میں اللہ تعالیٰ کا فرمان ہے ؛
اَلَّذِیْنَ اٰمَنُوْا وَکَانُُوْ یَتَّقُوْنَ ٭
۔( ترجمہ ؛ یہ وہ لوگ ہیں جو تقویٰ اختیار کرتے ہیں ) ۔
۔( سورۃ ؛ یونس ، آیت ؛ ٦٣ )۔

پھر دوسری طرف اللہ تعالیٰ یہ بھی فرماتے ہیں کہ ؛
ہُوَ اَعْلَمُ بِمَنِ اتَّقٰی ٭
۔( ترجمہ ؛ وہی متقی کو خوب جانتا ہے )۔
۔( سورۃ ؛ النجم ، آیت ؛ ٣٢ )۔

انسان کا عمل ، اللہ کی بارگاہ میں قبول ہوا بھی یا نہیں ؟ یہ انسان کے علم کے احاطے سے باہر ہے ۔
اور اِس آیت سے صاف ظاہر ہے کہ متقی کو صرف اللہ ہی بہتر جانتا ہے ۔
جب ہم یہ جان ہی نہیں سکتے کہ سامنے والا کتنا متقی ہے ۔۔۔ تو سامنے والے کو اللہ کے ولی کا درجہ کس بنیاد پر دیا جا سکتا ہے ؟
لہذا حق بات یہ ہے کہ اللہ کے دوست کو اللہ ہی بہتر جانتا ہے !! واللہ اعلم ۔

__________________

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعُونَ
جنہیں ، جب کبھی کوئی مصیبت آتی ہے تو کہہ دیا کرتے ہیں کہ ہم تو خود اللہ تعالیٰ کی ملکیت ہیں اور ہم اسی کی طرف لوٹنے والے ہیں ۔( سورة البقرة : 2 ، آیت : 156 )

Hazrat Abi Wakas (R.A)

2012-10-23T07:36:00.000-07:00

This mazar is of Hazrat Abi Wakas (R.A) in Guangzhou, China...
he is a Sahabi Rasool

SAYING OF RASOOL ALLAH HAZRAT MUHAMMAD SAL LAL-LAHU ALAIHI WO SALAM
"SEEK KNOWLEDGE EVEN AS FAR AS CHINA."

It is about the Echo Tomb in China, housing the sahabi or companion of the Prophet(ASWS) - Sa'ad bin Abi Waqqas (radiy'Allahu Ta'Alaa anha - Peace and Blessings be upon him), one of the "Ashra Mubasshira", of the ten Sahabah who The Holy Prophet(ASWS) gave the joyous tidings of Paradise.

"The earliest trace of Islam in China is embodied in the Echo Tomb belonging to a Companion of the Prophet Muhammad ?, Sa`d bin Abi Waqqas ?. His presence there is explained in a remarkable series of historical accounts, according to which the Tang Emperor received help from this emissary of the Prophet against a monstrous evil which had been presaged in the stars. In these accounts, aspects of the later Muslim contribution to Imperial China are prefigured, especially chivalric prowess and expertise in astronomical and mathematical sciences, as well as in the more hidden sciences of Hermeticism. This emissary's legendary service recalls the Chinese folktale of Yi the Archer, whose service to the Heavenly Emperor included his shooting down of the nine suns that had been monstrously corrupted.The Mazaar of the uncle of the Prophet(Salla Allahu 'Alayhi wa Sallam), Hazrat Sa'ad Ibn Abi Waqaas ( Radi Allahu Ta'ala Anhu) is situated in Canton China.

One of the Ten to whom Paradise was promised, Sa`d bin Abi Waqqas ? is recognized as the patron saint of archery in the traditions of Islamic chivalry. Whereas the Imam `Ali ? is popularly regarded as the model of spiritual chivalry or futuwwah, it should be observed that he authorized others to be the patrons of various arts, such as fencing. In the example of Sa`d, the Prophet himself is held to have invested him as the "Knight of Islam" and the patron of bowmen. Although unrecognized, his role in China may therefore extend to the development of its martial arts, especially since the very Emperor he is recorded to have assisted was such a strong upholder of the art of archery. It may also be noted that the shooting techniques of Medieval China are very similar to those favored by the followers of Sa`d bin Abi Waqqas.

The Ottoman chronicler Evliya Efendi (*Evliya Celebi or Dervish Mehmet Zilli) was personally invested by the spirit of Sa`d bin Abi Waqqas ?, and though he did not in his wide travels visit China, he did remark on the several tombs linked to his patron in other lands, including Egypt. It is of interest, then, to observe that to the right of the tomb in China is the grave of another Ottoman traveler, who succeeded in his quest for this most distant sanctuary."

Hui Legends of The Companions of The Prophet

Fig. 1 Hui midwife, Ningxia [Tao Hong].
The origins of the Hui people have been the subject of popular legends since the Ming dynasty (1368-1643). These legends have been crucial to the formation of the Hui as a distinct Sinophone Muslim community. In a Chinese cultural environment, the presence of "foreign" religious communities provokes questions such as "How did they get here?" and "Why did they stay?".
The most popular of the Hui origin legends concern the Companions of the Prophet (members of the first Muslim community, in Arabic: Sahabah), who travelled from Arabia to China during the early years of Islam. A number of these legends begin with the Tang emperor Taizong's (r.627-650) dream-vision of the Prophet Muhammad, the literary use of a dream motif that also appears in legendary accounts of the origins of Buddhism in China. Other stories portray the Prophet Muhammad in a manner reminiscent of the portrayal in Chinese literature of Confucius. The Islamic legends typically describe the Companions of the Prophet as having been invited by the Chinese emperor, drawing a connection between the early Islamic community and the Chinese imperial cult, thereby helping to define a place for Islam and its prophetic teachings within orthodox Chinese cultural and political traditions.

Fig. 2 Sixth-generation descendents of the shaykh of the Jahriyya sufi order and Muslim uprising leader Ma Hualong, in the garden of the Nanchuan Jahriyya tomb complex, Zhangjiachuan, Gansu. [AHG]

Fig. 3 Hui children in Jiucaiping, Ningxia, outside the fortified residence of the spiritual head of the Jiucaiping Qadariyya sufi order. [AHG]

The Companions of the Prophet who, in Hui legends, overcame many hardships to bring the Arabic revelation to China, were not just minor figures from amongst the tens of thousands of Muslims that lived in the time of Muhammad. Sa'd ibn Waqqas, for example, who has a tomb built in his honour in Guangzhou, is best known for leading the Islamic conquest of Persia. Thabit ibn Qays, who has a tomb in Hami, Xinjiang, was the first of the people of Yathrib (Medina) to swear allegiance to Muhammad after the flight of the nascent Muslim community from Mecca, and later became the orator of the Prophet. Both of these Companions were amongst the select group of ten whose place in heaven was foretold by the Prophet, a list that also includes Abu Bakr and the three other Rightful Caliphs.

The Muslims of eastern China have been followers of Sunni Islam since the Ming dynasty. Legends of the Companions fall firmly within the Sunni tradition, whose followers believe in the blessedness of the community of Muslims that lived during the lifetime of Muhammad, in contrast to followers of the Shi'i tradition who revere the family and descendents of the Prophet. As well as explaining how Islam was transmitted to China, the stories of the journeys of the Companions to China also help to define the relationship between Sinophone Muslims and the larger Islamic community.

Fig. 4 Three akhunds of the Jahriyya sufi order in Wuzhong, Ningxia. Akhund Yang Wanbao (left) is one of the first group of Islamic religious professionals trained after the Cultural Revolution. His predecessor as imam of the Little North Mosque in Wuzhong (right) retired in 2005. The age difference depicted here reflects the thirty year hiatus in religious education during the Maoist years. [AHG]

Fig. 5 A picture taken at a ceremony marking the appointment of a new akhund at a mosque in Wuzhong. Older male followers of the Jahriyya sufi order shave the sides of their faces in deference to the founder of the Chinese branch of the order who, it is said, had the sides of his face shaved beforebeing executed in 1781. [AHG]

THREE STORIES

Fig. 6 The main entrance of the Ashab Mosque, Quanzhou. The surviving walls were built in 1310. Two Companions of the Prophet are said to be buried at Ling Shan, a short distance to the east.
Tombs dedicated to four of the Companions of the Prophet are found in the coastal cities of Guangzhou, Yangzhou and Quanzhou, the three main trading ports of the Yuan empire. One story of how these Companions came to be buried on Chinese soil is related in a late-Ming dynasty gazetteer titled Min shu (Fujian Gazetteer, 1619). The compiler of this gazetteer, He Qiaoyuan, describes the genesis of a holy site dedicated to two Companions of the Prophet at the foot of Ling Shan ("Auspicious Mountain"), several miles to the south of Quanzhou. This story was based on an interview with a Muslim scholar resident at the Ashab Mosque in Quanzhou (Mosque of the Companions, in Chinese: Qingjing si), the walls and entrance of which can still be seen today. (Fig. 6)

Mazars Of Sahabas ( Companions Of Prophet Sal Lal Lahualaihi Wo Salam ) In China.

Visiting the blessed tomb of Hazrat Saad bin abi Waqas at Guangzhou, ChinaHe Qiaoyuan's account reads as follows:

The story of the Four Sages
In the Kingdom of Medina lived a prophet (shengren) by the name of Muhammad, who was born in the 1st year of the Kaihuang reign of the Sui dynasty.* On account of his divine qualities and beauty, the king employed him. Twenty years after assuming his royal post, a scripture was revealed that exhorted people to cherish good and abhor sin. He received a mandate from heaven to propagate this teaching. The hot sun would not burn him, nor would rain wet his clothes. He could enter fire without being burned, or water without drowning. Trees would come to him at his call. Over time, his law was implemented throughout the land.

Amongst his disciples were four great sages [da sheng]. In the Wude reign of the Tang dynasty (618-626), they came to China to propagate the teaching. The first sage became established in Guangzhou, the second in Yangzhou, and the third and fourth taught in Quanzhou where they passed away and were buried.

Hence, we can see that these two people were of the Tang. Light emanated from this mountain after they were buried here, and when the people noticed this sign they deemed the ground holy. The site is known as the Tomb of the Sages [sheng mu], that is, the tomb of the Western Sages. [1]
*That is, 590CE, while the conventional date for the birth of the Prophet is 570CE or fifty-two years before the flight of Muhammad from Mecca to Medina that is taken as year 1 of the Islamic calendar.

Fig.7 The "light tower" at the Huaisheng Mosque, Guangzhou. The Companion Sa'd ibn Abi Waqqas is, in Ming dynasty legends, said to be buried here. The earliest stele at the Huaisheng Mosque, from the Ming dynasty, attributes the style of the tower to central Asia, and is similar to the 18th-century Imin Mazar in Turfan, eastern Xinjiang. It is likely that the tower was originally built in memory of a shaykh from central Asia who came to Guangzhou in the Yuan dynasty.

The short biography of the Prophet Muhammad presented here is clearly influenced by the interpreted life of the Chinese sage Confucius. However, while Confucius roamed in search of a king willing to employ his talents, Muhammad took his instructions directly from God and did not serve worldly rulers. The word used here for the Prophet (sheng ren) is also the same as that used the Song-dynasty lixue scholars for Confucius. Early Chinese-language accounts of Islam typically described the life of the Prophet through an implicit comparison to "Chinese" sages. This was for the simple reason that Islam was new to the Chinese written tradition, and no orthodox Chinese vocabulary had yet been developed to distinguish Islamic prophets from the inspired teachers of Confucianism, Buddhism and Daoism. Only in the late-17th century, with the emergence of a corpus of Chinese-language Islamic books and a systematic Chinese vocabulary of Islamic terms, did it become possible to write a Chinese biography of the Prophet Muhammad without constant reference to other Chinese religious traditions.

In an earlier passage, the compiler of the gazetteer refers to Muslims by the standard term used from the end of the Yuan dynasty-Huihui-though his lack of familiarity with Islam is suggested by the careless manner in which he elides the Four Rightful Caliphs of the Sunni creed with the four less famous Companions who made their way to China. Perhaps because of this lack of familiarity, he appears to have taken his description of the message and miracles of the Prophet Muhammad directly from a Muslim informant. The expression "to cherish good and abhor sin" and the sequence of miracles performed by Muhammad involving hot sun and walking trees, can all be found in a famous poetic biography of the Prophet that became popular in China around the time that the Fujian Gazetteer was compiled. This is the Qasidah al-Burdah (Ode of the Cloak) by the Egyptian poet al-Busiri (d.1295), a poem that has been translated into Chinese many times and serves as a liturgical text in some Chinese Muslim communities today. The use here of nine four-character verse phrases in the middle of a prose text suggests that this passage may have been taken directly from an unknown Chinese translation of the Burdah provided by He Qiaoyuan's Muslim informant at the Ashab Mosque.
A number of Ming-dynasty stele inscriptions, as well as oral traditions recorded in the twentieth century, give the name of the first of the four "sages" (Companions) as either Waqqas or Sa'd. Both names refer to Sa'd ibn Abi Waqqas. A tomb dedicated to Waqqas can be found in the courtyard of the Huaisheng Mosque in Guangzhou (Fig. 7).

The plaque in front of this saint's tomb, as recorded in a popular 19th-century guide to major Islamic tomb sites in China, reads as follows:

The story of the voyage of Waqqas
The master, who was granted the title Waqqas, hailed from Arabia, and was a maternal uncle of the Last Prophet. He was sent here on a mission to deliver the revealed scripture, and arrived in Chang'an in the 10th year (15 AH/637 CE) of the Zhenguan reign of the Tang dynasty. When the Tang emperor Taizong saw that the master was upright in his dealings with people, and demonstrated a great depth of learning, the emperor made repeated requests to retain him in the capital.
And so the emperor had a Great Mosque built, and invited the emissary to live there with his attendants. The master explained the obscure passages in each book of the Quran, and exhorted the teachings of the Quran upon all the peoples of the land. The numbers of his followers and descendents steadily grew. The Taizong emperor later had mosques built for him in Jiangning and Guangzhou.
Eventually, at the ripe old age of a hundred, the master embarked upon a ship and sailed west. [On the way home] he recalled that he had been sent out on a mission by the Prophet yet was returning without having accomplished it, and would be unable to rest at peace. So he turned around and set sail once more for the South China Sea... . [He] passed away at sea while still engaged in his mission. His transcendent body gave out the fragrance of Paradise. His tomb is outside the city wall of Guangzhou.[2]

In this story, the Prophet's disciple resembles not Confucius, but Xuanzang, the famous itinerant monk and translator who presented Buddhist scriptures from India to the Tang emperor Taizong.
In this story, an added level of complexity is introduced when Waqqas passes away at sea "while still engaged in his mission". According to this account, it was a mission of the Prophet Muhammad, and dying whilst engaged in such a mission is qualification for martyrdom. In other versions of the Waqqas legend, he departs China on a mission from the Chinese emperor to obtain a compete set of the Islamic scriptures and returns with the six thousand verses of the Quran, much as Xuanzang had obtained the Buddhist scriptures for the same Tang emperor. The changed allegiance of Waqqas from Muhammad to Taizong in this alternative narrative is important, for by delivering a correct copy of the Quran to China, Waqqas was satisfying the desire for true learning of the Chinese sovereign rather than doing the bidding of a foreign prophet.

Fig. 8 View looking west of the Qays tomb in Hami, Xinjiang.

Both these origin legends assume that Islam was brought to China by sea. An alternative set of legends emphasises overland connections between China and the Islamic homeland. One of these is found in Huihui yuanlai (The Origins of the Huihui), which was the most widely read Chinese-language account of Muslim origins in the late-imperial period. A copy of this book was presented by the Qing Kangxi emperor to one of his Muslim generals in 1697, and it was written at some time in the previous century.

In the Huihui yuanlai account, the Tang emperor Taizong again welcomes the teachings of Islam brought to China by Companions of the Prophet. However, instead of Sa'd ibn Waqqas, this time the delegation is led by Thabit ibn Qays. A tomb in honour of Qays is found in Hami (Fig. 8), on the north-western border of Ming China.

The story of the overland journey of Qays
In the evening of the 18th of the third month, in the second year of the Zhenguan reign of the Tang dynasty, the emperor dreamed that a turbaned man came running into the palace grounds, chasing after a demon. He woke up and was puzzled by the dream, for he knew not what it foretold. On the following day he assembled all the officials of the court to discuss the matter.
The diviner of dreams reported, "The turbaned man is a Huihui from the Western Region, out beyond the Jiayu Pass. The kingdom of Arabia is ruled by a Muslim king of great knowledge and virtue. His land is rich and powerful. The demon entering the palace grounds surely means that there is evil lurking, which you will only be able to dispel with the help of a Huihui."

The general reported, "The Huihui are impeccably honest in their dealings. If you meet with them peacefully, they will serve you loyally and with no care for reward. You may send an emissary to the Western Region to see the Muslim king, and request the services of an enlightened one (zhenren) to keep the portended evil at bay."

The Emperor did as was advised, and sent the senior official Shi Mingtang on a mission to present a letter to the Muslim king.

The Muslim king was delighted upon receiving the letter, and sent the senior disciples Qays, Uways and Husayn to China to offer their services. Husayn and Uways could not adapt to the new water and climate, and died en route. The sole survivor, Qays, crossed mountains and rivers, suffering great hardship, to eventually arrive in China. The Emperor received him with full honours, and asked what were the ritual and scriptural differences between his land and China. The turbaned man replied that the revealed scripture of the Western Region was called the Quran, which could be likened to the Five Classics of China. He then expounded the difference between Eastern and Western ritual and teachings.

The Emperor was delighted, and so selected 3,000 Tang soldiers to move to the Western Region, in exchange for 3,000 Muslim soldiers to accompany the turbaned elder in China. These 3,000 Muslims had countless descendants, and are the ancestors of the followers of Islam in China today.[3]
Interestingly, the first two entries of the Song dynasty Buddhist text Gao seng zhuan (Biographies of Eminent Monks) include many of the same details as those that appear in this story: the emperor's dream, the narrative sequence of the dream, and the interpretations of the ministers that the dream spoke of a prophet from the Western Region.

The Companions in this story come overland, rather than by sea as they did in the two previous stories. This overland connection with the Islamic homeland of Arabia is supported by the presence of a tomb dedicated to Qays in Hami, a city on the north-western border of the Ming empire. While some legends concerning Waqqas have him coming to China by sea (as the one recounted earlier), other versions of the Waqqas legend have him travelling by land. The route followed by the Companions in Hui legends depends partly on the geographic location of the Muslim community where the legends developed. Legends from east and south China give preference to the coastal route between China andArabia, and those from Shaanxi and Gansu emphasise the overland route through central Asia.

THE IDENTITY OF THE COMPANIONS
Sa'd Ibn Abi Waqqas is one of the most famous Companions of the Prophet. He was from the same tribe as the mother of the Prophet Muhammad, was one of the first to follow his teachings and, at the high point of his illustrious military career, led the Islamic conquest of the Persian Sassanid empire. The details of his life are found in the canonical Sunni collections of hadith (traditions of the Prophet Muhammad) and histories that were compiled in the third Islamic century. From these same texts we also learn that Waqqas retreated from public life after the conquest of Persia, and passed away in Medina at the age of eighty.

Mazar e Shareef Hazrath Syedina Saad bin Waqqas (Razi Allahu Taalahu Anhu ) in china.
Medina is a much more credible resting place for Waqqas than Guangzhou. Judging by historical sources, it is unlikely that Waqqas travelled much further east than Hamidan in western Iran. Nevertheless, Waqqas is a natural choice for Sunni legendary accounts of the transmission of Islam to China. He was one of the favourite Companions of the Prophet, and was best known for taking Islam into the eastern lands of Persia, an important step in the journey of Islam to China.

The other Companions who embarked on missions to China are also unlikely to have made the journey. Like Waqqas, the historical details of their lives made them appropriate choices for characters in legendary accounts of the transmission of Islam to China, or candidates to be patron saints of the Muslim community in China. Thabit ibn Qays, like Sa'd ibn Waqqas, was one of the select group of Companions whose place in Paradise was foretold by the Prophet Muhammad. He was the first resident of Medina to declare his loyalty to the Prophet after the Prophet's flight from Mecca, and became the Prophet's orator. Qays led the Ansar ("Helpers")-the people of Medina who swore allegiance to Muhammad after the flight from Mecca-at the battle of Najd. There, he was martyred and was buried where he fell on the battlefield. A favourite Companion of the Prophet who helped introduce Islam to a new community in Medina and who had no established tomb site, the story of Qays could be readily attached to an old tomb site by the Muslim community of Hami.

According to the story recounted above, the second Companion who accompanied Qays on his overland journey to China, is Uways al-Qarani, the famous Yemeni aesthete whose fragrance was carried by the southerly wind to the Prophet in Medina. There is no evidence of there being any tomb dedicated to Uways in China, but he is the reputed founder of a number of the popular Sufi organisations in central Asia and north-western China today.

The third Companion is probably Husayn, the grandson of the Prophet, the second son of Ali and Muhammad's daughter Fatimah, and the third Imam of the Shi'i line. The presence of a revered figure of the Shi'i tradition in a Sunni origin legend may seem a little odd, but his appearance alongside Uways provides a link with the Sufi tradition of Central Asia. Most of the Sufi spiritual lineages, such as the Naqshbandiyya, that have been popular in Central Asia since the 16th century, follow Sunni creed but acknowledge two separate lines of transmission for their esoteric knowledge, one through Abu Bakr (the first of the Four Rightful Caliphs) and another through Ali (the last of the Four Rightful Caliphs). The Naqshbandiyya and other related Sufi organisations were pre-eminent amongst the Muslim communities of north-western China from the beginning of the Qing dynasty, when Huihui yuanlai was compiled. Within this tradition, Uways and Husayn were amongst the greatest of the martyred Companions of the Prophet, and their biographies are included in The Garden of the Martyrs (Rawzat al-Shuhada) by Husayn Kashifi (d.1505), a Persian collection of stories of the martyrdom of the Shi'i imams and other early martyrs of Islam that was popular amongst the Sunni communities of north-western China during the Qing dynasty.

THE DEVELOPMENT OF HUI ORIGIN LEGENDS
Most of the extant Hui origin legends regarding the transmission of Islam to China achieved their present form in the late-Ming or early-Qing dynasty. They can be dated by reference to steles in Chinese mosques and early Chinese Muslim printed texts that recount origin legends. Evidence of their age can also be inferred from the language of the earliest of these legends, which employ an orthodox Chinese vocabulary of Islamic terms that was not developed until the seventeenth century. However, legends are the material of oral literature, and the earliest written accounts represent only the endpoint of a long process of oral narrative development.

The earliest of the written origin legends is carved on a stele commemorating the re-establishment of a mosque in Dingzhou, Hebei. In this 900-character text, a brief mention is made of Waqqas:
In the Kaihuang reign [581-600] of the Sui, our Companion Sa'd Waqqas first brought the teaching to China.[4]

The date given here is similar to the date given in the Fujian Gazetteer for the first revelation of Muhammad but, unlike the gazetteer account, no claim is made that Waqqas was buried on Chinese soil. This is possible evidence that in eastern China during the late-Yuan dynasty, the legends concerning journeys to China by Companions of the Prophet were not associated with any tomb cults.
There is also important evidence regarding the age of the origin legends in the names of Ashab Mosque in Quanzhou and the Huaisheng Mosque in Guangzhou, the leading mosques in their respective cities during the Yuan dynasty and the only surviving examples of Islamic stone architecture from this period in eastern China. The name "Ashab Mosque", which translates as Mosque of the Companions (of the Prophet), is found in a large Arabic inscription on the inside of the main entrance of the mosque.

The full inscription translates as follows:
This was the first mosque of the people of this land. This auspicious mosque is named the Mosque of The Ancient and The Old, is called the Mosque of the Congregation and the Street, and is titled the Mosque of the Companions. It was built in the year 400 AH (Song dynasty; 1009CE). Three centuries later, Ahmad bin Muhammad Quds, the renowned Hajji, the "Foundation", of Shiraz, built this soaring dome, widened the entrance, redecorated the doors and renovated the windows, completing the works in the Hijra year 710 AH (Yuan dynasty; 1310CE). May the Almighty God be pleased by this act, and grant him mercy, and have mercy upon (the Prophet) Muhammad and his family.[5]

This inscription tells us that the name "Mosque of the Companions" dates back at least to the beginning of the 14th century, and possibly to the beginning of the 11th century. There is no mention of there being a tomb of one of the Companions in the vicinity. Further, it is plain from this inscription that the Muslims who renovated the mosque in 1310 believed that an Islamic community was not established in Quanzhou until several centuries after the time of the Companions. Moreover, despite the name of the mosque, no direct connection is made between any of the Companions and China. Its title is simply a reflection of the Sunni affiliation of its congregation, an affiliation that is borne out in the two less formal names for the mosque and in the place of origin of its renovator, Shiraz, which in the 13th century was a Sunni town.

The Chinese name of the Yuan dynasty mosque in Guangzhou, huaisheng, can be understood as "devoted to the Prophet", or else "devoted to the sage" who is supposedly buried there. This is how the name is usually explained in texts from the Ming dynasty. However, the name may have originally been a direct translation of the Arabic word for "Companions of the Prophet" (huai "to cherish" for the Arabic "sahabah"). Muslims in Yuan dynasty China used Arabic and Persian as their written language. This mosque would have mainly been known by its Arabic name during the Yuan, and this may have been identical to that of the main Sunni mosque in Quanzhou, the "Ashab Mosque" or "Mosque of the Companions."

This is an appropriate title for the leading mosque of a Muslim community of the Sunni creed. Sunni Muslims hold in high esteem the Companions of the Prophet, whom they regard as having shared in the special qualities of the Muhammad, rather than the line of Imams (descendents of the Prophet through Ali) regarded by Shi'i Muslims as having passed on these qualities for many generations after Muhammad's death. The Hui origin legends that developed in the Ming dynasty, such as the stories of the Four Sages and of the journey of Waqqas, provided a new explanation for the name of Sunnimosques built during the Yuan dynasty in honour of the Companions. [AHG]

Notes
1. See Zhang Xinglang (ed.), Zhong Xi jiaotong shiliao huibian (Historical documents on East-West relations), 4 vols, Beijing: Zhonghua Shuju, 2003 edition, p.749.
2. Lan Xu, Tianfang zheng xue (The true learning of Arabia), Beijing: Niujie Mosque, 1925 edition (first edition 1852), juan 7; quoted in Zhang Xinglang, op. cit., p.744.
3. Zhang Xinglang, op. cit., pp. 741-42.
4. Feng Jinyuan, "Guangzhou chongjian huaishengsi ji" (A record of the reconstruction of the Huaisheng Mosque in Guangzhou), in Bai Shouyi ed., Zhongguo Huihui minzu shi (A history of the Huihui Nationality in China), Beijing: Zhonghua Shuju, 2003, p. 520.
5. Wu Wenliang, revised by Wu Youxiong, Quanzhou zongjiao shike (Religious inscriptions of Quanzhou), Beijing: Kexue Chubanshe, 2005, plate 7.
References
Chen Dasheng, Quanzhou Yisilanjiao shike (Islamic inscriptions of Quanzhou), Yinchuan: Ningxia Renmin Chubanshe, 1984.
Feng Jinyuan (ed.), "Zhongguo Yisilanjiao beiwen xuanzhu" (A selection of Chinese Islamic stele inscriptions), in Bai Shouyi ed., Zhongguo Huihui minzu shi (A history of the Huihui Nationality in China), Beijing: Zhonghua Shuju, 2003, pp. 461-533.
Lan Xu, Tianfang zheng xue (The true learning of Arabia), Beijing: Niujie Mosque, 1925 (1852).
Ma Kuangyuan, Huizu wenhua lunji (Essays on Hui culture), Beijing: Zhongguo Wenlian Chuban Gongsi, 1998.
Wu Wenliang, revised by Wu Youxiong, Quanzhou zongjiao shike (Religious inscriptions of Quanzhou), Beijing: Kexue Chubanshe, 2005.
Zhang Xinglang ed., Zhong-Xi jiaotong shiliao huibian (Historical documents on East-West relations), 4 vols, Beijing: Zhonghua Shuju, 2003.
Ackmnowledgements
My gratitude to Dr. Muhammad Deyghani of the Persian Languages and Literature Department of Tehran University for help in translating the Arabic transcription from the Ashab Mosque.
******************** *********************
One of Islam's main entry points into China was the Pearl River Port of Quanzhou.
The majority of China's Muslims are Turkic peoples living in the vast Xinjiang region of northwest China. The rest are mainly Hui - either descendants of Chinese converts to Islam or the offspring of Chinese intermarriages with Muslim immigrants whose appearance is distinctly Chinese. They live in sizeable communities in the former Silk Road oases of western and central China, in the southern province of Yunnan, and in the industrial cities and ports of the east.

Contacts between Muslims and Chinese began very early. Arab merchants traded in silk even before the advent of Islam, and tradition has it that the new religion was brought to their port-city trading colonies by Muslim missionaries in the seventh century.

In 755, a contingent of 4000 soldiers, mostly Muslim Turks, was sent by the Abbasid caliph Abu Jafar al-Mansur to help the Chinese emperor Su Tsung quell a revolt by one of his military commanders, An LuShan. Following the recapture of the imperial capital, Ch'angan (today's Xian), these soldiers settled in China, married Chinese wives and founded inland Muslim colonies similar to those established by the traders on the coast.

Islam made its first real inroads into what is now western China in the middle of the 10th century, with the conversion of Sultan Sutuq Bughrakhan of Kashgar and his subsequent conquest of the Silk Road oases of Yarkand and Khotan in southwest Xinjiang.

During the Song Dynasty (960 - 1279), China experienced spectacular economic growth. This stimulated expansion of the Muslim mercantile communities - particularly in Ch'ang - an, the eastern terminus of the Silk Roads, and in the port cities of Quanzhou and Guangzhou, where Muslims largely governed the internal affairs of their own neighborhoods, building mosques and appointing qadis to adjudicate according to Islamic law.

But although some Chinese merchants involved in international trade did become Muslims, other converts were few, and Islam in China was confined largely to Muslim immigrants and their descendants. Until, that is, the Mongol invasion overthrew the Song Dynasty and ushered in what Chinese Muslims regard as the "golden age" of Islam in China.There are several historical versions relating to the advent of Islam in China. Some records claim Muslims

first arrived in China in two groups within as many months from al-Habasha Abyssinia (Ethiopia).
Ethiopia was the land where some early Muslims first fled in fear from the persecution of the Quraysh tribe
in Makkah. Among that group of refugees were one of Prophet Muhammad’s daughters Ruqayya, her
husband Uthman ibn Affan, S’ad Ibn Abi Waqqas and many other prominent Sahabah (Companions) who
migrated on the advice of the Holy Prophet. They were successfully granted political asylum by al-Habashi
King Atsmaha Negus in the city of Axum (c.615 CE).

However, some Sahabah never returned to Arabia. They may have travelled on in the hope of earning their
livelihood elsewhere and may have eventually reached China by land or sea during the Sui Dynasty (581-618 CE). Some records relate that S’ad Ibn Abi Waqqas and three other Sahabah sailed to China in c.616
CE from Abyssinia (Ethiopia) with the backing of the king of Abyssinia. Sa’d then returned to Arabia,
bringing a copy of the Holy Qur’an back to Guangzhou some 21 years later, which appropriately coincides
with the account of Liu Chih who wrote “The Life of the Prophet” (12 vols).

One of the Sahabahs who lived in China is believed to have died in c. 635 CE and was buried in the western urban part of Hami. His tomb is known as “Geys’ Mazars” and is revered by many in the surrounding region. It is in the north western autonomous province of Xinjiang (Sinkiang) and about 400 miles east of the latter’s capital, Urumqi. Xinjiang is four times the size of Japan, shares its international border with eight different nations and is home to the largest indigenous group of Turkic-speaking Uyghurs.

Hence, as well as being the largest Islamised area of China, Xinjiang is also of strategic importance geographically.
The Qur’an states in unequivocal words that Muhammad was sent only as a Mercy from God to all peoples
(21:107), and in another verse, “We have not sent thee but as a (Messenger) to all Mankind” (34:28). This universality of Islam facilitated its acceptance by people from all races and nations and is amply
demonstrated in China where the indigenous population, of ethnic varieties of Chinese Muslims today is
greater than the population of many Arab countries including that of Saudi Arabia.

More than 1000 years old historic Mosque in Sian Fu, Western China

___________________________________________________________________

Hazrat Abbas Abul Bakar's Mazar is also present in China. He Converted More than 10,000 Chinese to Muslims, and brought the Flying Lamas to the Ground which made them accept Islam and the full village reverted to Islam.

Hazrat Abbas Abul Barkat(rehmatullah alaih) came from Arab to China for spreading islam, He was a normal alim with out any wilayat, but was a true muslim, He started preaching Islam to the people of china and very soon many people start converting from Buddhism to Islam.

When the lamba(Budhist Monk) came to know about this, they all challenged Hazrat Abbas Abul Barkat(rehmatullah alaih), They all said if your religion is true then fight with us that time Hazrat Abbas Abul Barkat(rehmatullah alaih) was a normal Muslim without any powers, but he was a true muslim, Hazrat Abbas Abul Barkat(rehmatullah alaih) accepted the challenge, The Monks said Hazrat Abbas Abul Barkat(rehmatullah alaih) to meet near some mountain tommorow where the fight will be held.
Hazrat Abbas Abul Barkat(rehmatullah alaih) accepted the challenge and went back to his house, All the way home he was thinking how will he defeat the lamba they are very powerfull people, Hazrat Abbas Abul Barkat(rehmatullah alaih) prayed to Allah to help him, next morning Hazrat Abbas Abul Barkat(rehmatullah alaih) woke up and started walking towards the mountain where the challenge was held, Hazrat Abbas Abul Barkat(rehmatullah alaih) heard a voice from back, there was a man He adressed him with his name Hey Abbas Abul Barkat liste, Hazrat Abbas Abul Barkat(rehmatullah alaih) was shocked to hear his name from a stranger becoz in china no one was nowing his original name, Hazrat Abbas Abul Barkat(rehmatullah alaih) asked him who he was and how does he know his name.

The man replied i am Riyadul Gayb and i am send to you by Allah, come embrace me, as Hazrat Abbas Abul Barkat(rehmatullah alaih) emraced Riyadul Gayb, He was blessed by many things which Allah knows the best.

Hazrat Abbas Abul Barkat(rehmatullah alaih) worry were gone by know as soon as he reached the place where the fight was held, He saw all the lamba's were sitting in the air with out any support and on seeing Hazrat Abbas Abul Barkat(rehmatullah alaih) they started laughing.

Hazrat Abbas Abul Barkat(rehmatullah alaih) just took his shadat fingure and said " Saab Niche" means " Come Down" as soon as these word were said by Hazrat Abbas Abul Barkat(rehmatullah alaih) all the lamba fell down, they were shocked to see the result they were not expecting this.

All the lambas ran towards Hazrat Abbas Abul Barkat(rehmatullah alaih) and said that this sitting in the air is the last stage of our power, your 1 small fingure brought us down, when this fingure has so much power how much power will u have, You are true and your Deen is true, Plz make us all follow your religion.

The Father Of my Bade Nana who is also my Peer Sahab Hazrat Afzalur Rehman urf Janab Bhole Miyan Sahab(rehmatullah) Whose Mazar Sharif is in Gunjmuradabad Sharif next to the mazar sharif of his father Hazrat Rehmatullah Miyan Sahab(rehmatullah alaih) who was a abdal of his time.

He has stopped the sun once while he wanted to offer the namaz as the time of namaz was going .

Once Hazrat Rehmatullah Miyan Sahab(rehmatullah alaih) who was a abdal of his time was traveling with his mureed, It was during the time of winter, Hazrat Rehmatullah Miyan Sahab(rehmatullah alaih) offered the namaz asar at some mureed house and moved further to meet some other mureed, the distance from that place to reach the mureed house was 2 hrs, all the mureed who were with Hazrat Rehmatullah Miyan Sahab(rehmatullah alaih) objected and said ki "huzoor sardi ka waqt hai adhe ghante main magrib hojayge hum nahi pahunch paynge wahan tak"

On Hearing this Hazrat Rehmatullah Miyan Sahab(rehmatullah alaih) replied " Ary aj hum bhi dekhtain hai ki Suraj Kaise Dubta hai.. chalo "

It took more than more than 2hrs to reach the mureed house but the Sun was still there, The mureed were surprised to see the miracle, when they reached the destionation then only the Sun went down.

Tomb of Hazrat Al Shaikh Bahauddine (rehmatullah alaih)(china)

The central tomb at this Song dynasty Muslim graveyard belongs to Hazrat Al Shaikh Bahauddine (rehmatullah alaih) chinese name Puhading,16th descendant of the prophet Muhammad(sal lal laho tala alihi wasalm), who visited Yangzhou to help spread Islam. He built the Crane Masjid (Xian E Si) in town, and was buried in this graveyard in 1275 in a simple, stepped stone grave enclosed in a rectangular structure with a vaulted roof. Also here are the tombs of Muslim traders and other Arabs from the Yuan to the Qing dynasties

Jannatul-Baqi

2012-10-23T07:22:00.003-07:00

The most blessed and spiritual graveyard in the world: Jannatul-Baqi, wherein lie a great number of companions, wives, daughters and other family members of Rasulullah sallallahu alayhi wa sallam.

Allah’s Messenger SallAllahu alaihi wassalam said: "Peace be upon you, O abode of believers. What you were promised will come to pass tomorrow at a fixed time. We shall, Allah willing, soon join you. O Allah! Grant forgiveness to the people who are buried in al-Baqi’ al-Gharqad." (Muslim)

And: "I am the first for whom the Earth will burst open, then Abu Bakr and then Umar. I shall then come to those who are buried in al-Baqi’ and they will be gathered along with me. After that I shall wait for the people of Mecca so as to be gathered among the inhabitants of the two sacred cities." (Tirmidhi)

In the time of Rasulullah sallallahu alayhi wa sallam, this grave yard was thought to be outside of Madina but now it is adjacent to Masjid an Nabwi. Al-Baqi‘ is a powerful place. Other cities consider it their pride to host a single saint; but here there are hundreds. All around lie at rest the men and women who heard the Prophet’s summons, and broke the idols of their forefathers, and gave their lives to his cause.

Imam Malik rahmatullah alayhi (a resident of this blessed graveyard) puts the number of sahabah buried here as 10,000.

May Allah Ta’ala be pleased with them all.

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Uthman Ibn Affan radhiAllah anhu

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Ahl ul Bayt (The blessed family of the Prophet sallallahu alayhi wasallam)

Fatimah ibn Muhammed sallallahu alayhi wasallam
Hassan ibn Ali ibn Abu Talib
Zain Abideen ibn Hussain ibn Ali
Muhammad Baaqir ibn Zainul Abideen
Jafar as-Sadiq ibn Muhammad Baaqir
Abbas ibn Abdul Muttalib
May Allah be pleased with them

The death of the Apostle, affected her very much and she was very sad and grief-stricken and wept her heart out crying all the time. The tragedy of her father's death was too much for the good, gentle and sensitive lady and she breathed her last on 14th jumada 'l-ula 11 A.H., exactly seventy-five days after the death of her father, the Holy Prophet of Islam. Fatimah died in the prime of her life at the age of eighteen, and was buried in Jannatu 'l-Baqi', Medina.

Ibn Umar (radhiyallahu anhu) reports that Rasullullah(sallallahu alaiyhi wassallam) said: "Whoever has the means to die in Madinah, let him die there for I shall intercede on behalf of everyone who dies there." (Ahmad, Tirmidhi)

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Our Mothers: 9 Blessed Wives

Aishah bint Abu Bakr
Saffiyah bint Huyuy ibn Akhtab
Umm Habibah Ramla bint Abu Sufyan
Hafsa bint Umar al-Khattab
Sauda bintZama al-Amiria
Zaynab bint Khuzaymah
Zaynab bint Jahsh
Umm Salamah bint Abu Umama
Juwayriya bint al-Harith
(may Allah be pleased with them all)

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3 Blessed Daughters (Zaynab, Umme Kulthum and Ruqayya)
(may Allah be pleased with them)

Malik related to me from Alqama ibn Abi Alqama that his mother said that she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, "The Messenger of Allah, may Allah bless him and grant him peace, rose one night and put on his clothes and then went out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al-baqi. He stood near it as long as Allah willed and then he left. Barira arrived back before him and told me and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I was sent out to the people of al-baqi to pray for them." (Muwatta – Imam Malik)

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Ibrahim ibn Rasulullah sallallahu alayhi wasallam
Abdur Rahman ibn Auf
Sa’d ibn Zarara
Uthman ibn Math’oun
Sa’d ibn Abu Waqaas
Khunais ibn Hudhafa al-Sahmi
Abdullah ibn Mas’udMay Allah be pleased with them

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Imam of Madinah, Imam Malik rahmatullah alayhi on the left with his teacher and Imam Nafi’ Shaykh Quraa’ rahmatullah alayhi , the freed slave of Abdullah ibn ‘Umar to the right.

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The Martyrs of Harrah

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Jannat al-Baqi (also spelt Jannat ul-Baqi) is a famous cemetery in Madinah, Saudi Arabia, located right across from the Masjid al-Nabawi. It is well known since many of Muhammad s.a.w. relatives and companions are buried here, and due to its sanctity. Its name means "Tree Garden of Heaven". Many traditions relate Prophet Muhammad s.a.w. issuing a prayer every time he passed the cemetery.
Latest Images clicked on 17 Nov 2010

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Watch Video : A Madni Badu offering Salams at Jannatul Baqi And Reading Fateha.

Early Morning Gumbad e Khizra and Jannatul Baqi

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OLD PICS Before Destruction
Prior to the twentieth century, many of the graves were covered with domes or other structures.

Jannatul Baqi had Dargah's and Mazaars in that place
before the saudis destroyed them.
However, after the city of Madinah was taken by the Wahabbi forces of Ibn Saud, many of these buildings and tombs, originally intended to identify famous figures and enable Muslims to receive blessings or petition saints buried there for their intercession, were destroyed, in order to keep with the Wahabbi ideal of not venerating graves.

Despite this, the graves of many historic figures continue to be visited by numerous pilgrims and burials continue at the cemetery to this day as well.
After the demolition of 1925, Saudi authorities have stepped up restrictions with regards to visiting graves. Shias come to Jannatul Baqi to pay respect to their leaders, and this often involves invoking the dead and reciting salutations. However, this goes against the principles of the Wahabbi interpretation of Islam, state-sanctioned within Saudi Arabia, and the result is that often books and maps of the graves are confiscated by the authorities.

Many Shia continue to mourn the day that the House of Saud demolished graves in the Baqi cemetery, calling this day Yaum e Gham, literally meaning Day of Sorrow. They continue to protest the Saudi government's continuous demolition of shrines and ancient Masjids in Saudi Arabia built over shrines.

People Buried at Jannat al-Baqi
All of Prophet Muhammad's wives, except for Khadijah
Prophet Muhammad's son Ibrahim who died in infancy
Fatima Zahra, Prophet Muhammad's daughter, in a unknown grave.
Many of prophet Muhammad's aunts
Abbas ibn Abd al-Muttalib, uncle of prophet Muhammad
Hasan ibn Ali, Grandson of prophet Muhammad
Ali ibn Husayn, , Great-grandson of prophet Muhammad
Muhammad al-Baqir,
Jafar Sadiq,
Malik ibn Anas, Islamic jurist
Imam Shamil, Chechen leader
Uthman ibn Affan
Many other companions of Muhammad.

Shaikh Abdul Qadir Jilani

2012-10-23T07:19:00.002-07:00

Hazrat-e-Bishr Qarazi narrates that I was travelling with a group of traders along with fourteen camels carrying sugar. We stopped for the night in a dangerous jungle. In the early hours of the night my four loaded camels disappeared, which were not found even after a lot of search. The group also departed. The camel driver stayed back with me . In the morning I suddenly remembered that my Mentor, The King of Baghdad Huzoor Ghous-e-Pak had told me that whenever you get stuck in any problem then call me (my name), Allah willing that problem will be solved, hence I requested this way: YA SHAIKH ABDUL QADIR! MY CAMELS ARE LOST.

All of sudden I saw a saintly man dressed in white clothes on a sand dune towards east, who was signaling me to come to him. As soon as I along with my camel driver reached over there the saintly Man disappeared from vision. We were strangely looking here and there when we suddenly spotted those four lost camels sitting under the sand dune. Then what happened was that we caught the camels and re-joined the group. When Sayyed-e-na Shaikh Ab-ul-Hasan Ali Khabbaz was told the incident of the lost camels He said that Hazrat-e-Shaikh Ab-ul- Qassim has said that I have heard Sayyed-e-na Shaikh Muhi-ud-Din Abdul Qadir Jilani saying:

"THE ONE WHO CRIES OUT FOR MY HELP DURING SOME PROBLEM, THE PROBLEM GETS SOLVED, THE ONE WHO CALLS OUT MY NAME IN ANY HARDSHIP, THAT HARDSHIP; GETS DISMISSED, THE ONE WHO USED ME AS A SOURCE TO ASK ALLAH FOR SOME NEED, IT WILL BE FUFILLED. THE PERSON WHO PRAYES TWO RAK'AT OF NAFL AND IN EACH RAK'AT AFTER SURAH FATIHA RECITIES SURAH IKHLAS ELEVEN TIMES, AFTER SAYING SALAAM i.e AFTER FINISHING THE PRAYER, SENDS DUROOD-O-SALAAM ON THE KING OF MADEENAH AND THEN WALKS A DISTANCE OF ELEVEN STEPS TOWARDS BAGHDAD SHAREEF AND CALLS OUT MY NAME AND PRESENTS HIS NEED, ALLAH WILLING, THAT NEED WILL BE FULFILLED'.

Why should I go from door to door when I have a mentor like You. I received every thing from you 'O, Ghous-e-Azam Dastgir.

Dear Islamic Brother! It is possible that in someone's mind a thought may arise that we should only ask Allah for any help and no one else, because when Allah is the One who helps then why should we ask anyone else for help? The answer to this is that this is the way he makes an unknown number of people go astray. When Allah has not refrained from asking for help from someone else then how can someone get the right of saying that don't ask for help from anyone but Allah. Look in the Holy Quran, where Allah has in various verses allowed asking for help from someone else, but even though being the Omnipotent in every way,. He has asked for help from His beings. Therefore it is stated:

Translation: If you will help the religion of Allah, Allah will help you. (Part-26, Sura: Muhammad)

THE KING OF JINNSBushair bin Mahfooz states that once my daughter, Fatima, all of a sudden vanished from the roof of my house. I got worried and want to the blessed presence of Sayyed-e-na Ghouse-e-Pak and requested for help. He told me to go to Karkh, and during the night sit in a deserted place forming a fort (Hisar) around myself. Over there think about em and say:" Bismillah" During the darkness of night groups of Jinns will pass by you, their faces will be very strange, do not get scared by looking at them, at the time of sahari the KING OF JINNS will come to you and will ask you about your requirement. Tell him, "Sheikh Abdul Qadir Jilani has sent me from Baghdad (my requirement is that) you search my daughter."

Hence, I went to the ruins of KARKH and followed the instructions of Huzoor Ghous-e-Azam. During the silence of night, horrifying Jinns kept on passing outside my hisar. The faces of the Jinns were so horrifying that I could not look at them. At the time of sahari, the KING OF JINNS came on a horse back, there were Jinns surrounding him. He asked my demand from outside the hisar. I told him that Huzoor Ghous-e-Azam has sent me to you. As soon as he beard this, he got down the horse and sat on the ground. The other Jinns too sat outside the hisar.

I narrated the incident of the disappearance of my daughter. He announced amongst all the Jinns, "Who has taken the girl?" Within moments the Jinns caught a Chinese Jinn and presented him as the culprit. The King of the Jinns asked him why did you pick the girl up from the city of the Highest Cadre in Spiritual Pivot (Qutub) of the time? He said, while shivering, Your Highness! After looking at her I fell in love with her. The King ordered the Chinese Jinn to be beheaded and returned my wonderful daughter to me. I thanked the King of the Jinns and said, as Allah will! You are an ardent lover of Sayyed-e-na Ghouse-e-Pak. He then replied, I SWEAR UPON ALLAH WHEN HUZOOR GHOUS-E-PAK LOOKS TOWARDS US, ALL THE JINNS START TREMBLING. WHEN ALL NOMINATES AS QUTUB OF TIME THEN ALL THE JINNS AND HUMANS ARE ORDERED TO FOLLOW HIM. (Bahjaa-tul-Asraar)

All the Jinns start trembling (with fear) on hearing your name. Your Have that majestic awe 'O, Ghous-e-Azam Dastgir.

About Gous Pak

Sheikh Abdul Qadir Jelani was a noted Hanbali preacher, Sufi sheikh and the eponymous founder of the Qadiri Sufi order (selsela). He was born in Ramadan AH 470 (about AD 1077) in the Persian province of Gilan (Iran) south of the Caspian sea. His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.

Parents and Early Life
Abdul Qadir Jilani was a Sufi master and Syed (descendant of the Prophet Muhammad) from both his father and mother. His father Abu Saleh Jangidost, was an illustrious and God-fearing man. Once while engrossed in meditation by the bank of a river he saw an apple floating down the river. He picked it up and ate it. It struck to him that he ate the apple without paying for it so he set out in search of the owner, on the bank of the river and at last reached the owner of the apple orchard "Abdullah Somai" whom he requested to tell him the price of the apple, Abdullah Somai replied that it was an expensive thing. Syed Abu Saleh replied that he had not much by way of worldly material but he, could serve him for compensation. Abdullah Somai then asked him to work for a year in the orchard. In course of time the duration was extended several times. In the end Abdullah Somai admitted that he had served him in excess of the price and desired to reward him. Abu Saleh hesitated in accepting it but when Abdullah Somai persisted, he relented. He said he had a daughter, blind of eyes, handicapped of hands and feet and wanted to give her in marriage to him. In this way Abu Saleh was married to Abdullah Somai's daughter, Syeda Fatimah. To his astonishment found her wondrously beautiful and wholesome. He complained to his father-in-law that he found her exactly the opposite to what he had described her. Abdullah Somai insisted on the truthfulness of his statement. She was blind because she had not seen any Ghair Mehram (a man who could marry her). She was mute because she had not uttered a word repugnant to the Shariah (Islamic law). She was deaf because she had not heard anything inconsistent with the Shariah. She was handicapped of hand and feet because she had never moved in the direction of evil.

Abdul Qadir Jilani's father died soon after and the young orphan was reared up by his mother and his grandfather, Abdullah Somai.

Adult life
At the age of 18 he went to Baghdad on AH 488 (1095 AD), where he pursued the study of Hanbalite law under several teachers. His mother sewed 40 gold coins in his quilt so that he might spend them when needed. The dacoits struck the caravan on the way, and looted all the travelers of their belongings. They asked him what he had. He replied that he had 40 gold coins. The dacoits took his reply for a joke and took him to their chief, who asked him the same question and he again replied that he had 40 gold coins. He demanded him to show, upon whom he tore away, the quilt and produced the gold coins. He was surprised and asked him why he had given the hidden gold coins when he could have kept them hidden. Young Abdul Qadir Jilani replied that he was travelling to Baghdad to receive education and his mother had instructed him to speak the truth. This left a deep effect on the chief of the dacoits and he gave up looting.

Abdul Qadir received lessons on Islamic Jurisprudence from Abu Said Ali al-Mukharrimi, Hadith from Abu-Bakra-bin-Muzaffar, and commentary (tafseer) from the renowned commentator, Abu Muhammad Jafar.

In Sufism, his spiritual instructor was Shaikh Abu'l-Khair Hammad. From him, he received his basic training, and with his help he set out on the spiritual journey. Abu Shuja' was also a disciple of Shaikh Hammad, once he said: "Shaikh Abdul Qadir was in the company of Shaikh Hammad, so he came and sat in front of him, observing the best of good manners, until he stood up and took his leave. I heard Shaikh Hammad say, as soon as Shaikh Abdul Qadir had left: 'This non-Arab has a foot that will be raised, when the proper time comes, and placed upon the necks of the saints of that time. He will surely be commanded to say: This foot of mine is upon the neck of every saint of Allah. He will surely say it, and the necks of all the saints of his age will surely be bent at his disposal.'" Hazrat Junayd Baghdadi (died AD 910), who died about 167 years before the birth of Shaikh Abdul Qadir Jilani, predicted about him on one occasion, when he was performing meditation & during that he said: "His foot will be over all Saints' necks." After finishing meditation, his disciples asked him about his words, he replied: "One Sufi would be born in the future, who would be greater than all saints." Thus, Shaikh Hammad proved the words of Hazrat Junayd as right. The historians says that, later Shaikh Abdul Qadir Jilani also repeated the same words on many occasion by himself.

Spiritual Lineage, Shajra Mubarik
Prophet Muhammad (SW)
The Caliph Ali ibn Abi Talib
Sheikh Hasan Basri
Sheikh Habib Ajami
Sheikh Dawood Taiee
Sheikh Ma'ruf Karkhi
Sheikh Sari Saqati
Sheikh Junayd al-Baghdadi
Sheikh Abu Bakr Shibli
Sheikh Abdul Aziz al-Tam?m?
Sheikh Abu al-Fadl Abu al-Wahid al-Tam?m?
Sheikh Abu al-Farah Tartusi
Sheikh Abu al-Hasan Hakari
Sheikh Abu Sa'id al-Mubarak Mukharrami
Sheikh Abdul Qadir Jilani

Popular Sufi Sheikh
After completion of education, Hazrat Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.[2] He was over fifty years old by the time he returned to Baghdad, in AH 521 (AD 1127), and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. Not only Muslims, but also Jews and Christians, not only caliphs and viziers but also farmers, merchants and traders allegedly altered their lives in response to Abdul Qadir's perorations.[3] He moved into the school belonging to his old teacher al-Mukharrimii, there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafseer, and in the afternoon held discourse on mysticism and the virtues of the Qur'an. The number of students increased so much that the seminary could no more contain them. He, therefore, decided to extend the premises of the seminary. The students and the people willingly came forward with their wholehearted contributions. The campus buildings were ready in AH 528 and thereafter it came to be known as Madarsai-e-Qadriya.

Hazrat Abdul Qadir Jilani was a Non-Arab (ajami), so he wasn't fluent in Arabic and was having some difficulties because of it. Once The Prophet Muhammad came to him in a dream, before the time of the midday prayer (Zuhr), and he said to him: "O my dear son, why do you not speak out?" He replied: "O dear father, I am a Non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?" Holy Prophet said: "Just open your mouth!" He opened his mouth, and The Holy Prophet put his saliva seven times in his mouth. A few moments later, Hazrat Ali ibn Abi Talib also came & did the same to him six times. And from that time, Hazrat Abdul Qadir Jilani spoke classical Arabic language with fluency, his memory increased and he felt some great positive spiritual changes in him.

Once some one asked Shaikh Abdul Qadir Jilani about Mansur Al-Hallaj, he replied: "His claim extended too far, so the scissors of the Sacred Law (Shari'a) were empowered to clip it."

He busied himself for forty years in the service of the Islam from AH 521 to 561. During this period hundreds embraced Islam because of him and organized several teams to go abroad for the purpose. He arrived in Indian sub-continent in AD 1128, and stayed at Multan (Pakistan). He died in AH 561 (AD 1166) at the age of 91 years, and was buried in Baghdad.

For more information pls Visit : http://www.algillani.org

The Gold Frame arround the Holy Grave of Syedna Ghausa Azam inside the Shrine at Bab-ush-Shaikh, Baghdad, Iraq. The Khalifa Faqir Muhammad Afghani is sitted behind the Holy Grave. He passed away in probably 1985.

Opening Ceremony of Minhaj-ul-Quran Secertrate, Lahore ,March 12, 1987 by Pir Tahir Ilauddin Al-Gillani

SYED ABDUR REHMAN was a great scholar and his personal Library consists of thirty six thousand books on various subjects. Of these, about two thousand were manuscripts. The Present Makteba Qadiria is in fact, the altered name of the personal library of Syed Abdur Rehman. A copy of the QURAN written in gold was, after his death, presented to the king of LIBYA, IDRIS SANOSSI by Pir IBRAHIM SAIF-UD-DIN.

This manuscript of the Quran was seven hundred years old. In “Tarikh Ahwarat IRAQIA” by Abdul Razak Al Hassani, it has been stated that he was well known for his examplary piety and charity, and as a great Alim who loved books and had acquired abundant knowledge. He was also a man devoted to prayer and a great Wali of his time. Hazrat Seyidena Ghousul Azam conferred upon him the Khilafat of his Order in a dream, which was later affirmed by the Walis of his time. He had million of Murids and devotees.

He was s/o Al-Syed Abdur Rehman Al-Gilani Naqeeb ul ashraaf, born in 1189 A.H. He was a scholar and also possessed profound religious know-ledge. He led a strict religious life that was symbolised in his impressive and attractive personality, He was known for his charity, and devotion to the faith His Murids included Kings, Amirs and Nawabs and many other prominent people all over the world. He always associated with his father in the political deliberations of the Country.He himself formed in Baghdad a new political party known as Hizb-Al-Hurr (Freedom party). The library of Syed Abdur Rehman included a big and valuable collection of books and thousands of manuscripts. After the death he purchased it from brothers and placed it at the disposal of the Makteba Qadiria. He was the Mutawalli and after him, the, management would go to the eldest son in his family

Kan zul imaan(Al-Fatihah,Al-Baqara,Yaseen,Al-Rehman

2012-10-23T07:06:00.003-07:00

HOLY QURAN - THE TREASURE OF FAITH (English Translation)
AL FATIHAH (THE OPENING)
(Revealed once at Mecca and once at Medinah - contains 7 verses)

Allah - beginning with the name of - the Most Gracious, the Most Merciful
[Fatihah 1:1] All praise is to Allah, the Lord Of The Creation.
[Fatihah 1:2] The Most Gracious, the Most Merciful
[Fatihah 1:3] Owner of the Day of Recompense
[Fatihah 1:4] You alone we worship and from You alone we seek help (and may we always).
[Fatihah 1:5] Guide us on the Straight Path.
[Fatihah 1:6] The path of those whom You have favoured -
[Fatihah 1:7] Not the path of those who earned Your anger - nor of those who are astray.
(Amen - So be it) HOLY QURAN - THE TREASURE OF FAITH (English Translation)
PART 1
AL BAQARAH (THE COW)
(Revealed at Medinah - contains 286 verses - 40 sections)

Allah - beginning with the name of - the Most Gracious, the Most Merciful

Section 1[Baqarah 2:1] Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)
[Baqarah 2:2] This is the exalted Book (the Qur’an), in which there is no place for doubt; a guidance for the pious.
[Baqarah 2:3] Those who believe without seeing (the hidden), and keep the(obligatory) prayer established, and spend in Our cause from what We have bestowed upon them.
[Baqarah 2:4] And who believe in this (Qur’an) which has been sent down upon you, O beloved Prophet, (Mohammed - peace and blessings be upon him) and what was sent down before you; and are certain of the Hereafter.
[Baqarah 2:5] It is they who are on guidance from their Lord; and they are the successful.
[Baqarah 2:6] As for those whose fate is disbelief, whether you warn them or do not warn them - it is all one for them; they will not believe. (Because their hearts are sealed - see next verse).
[Baqarah 2:7] Allah has sealed their hearts and their ears, and on their eyes is a covering; and for them is a terrible punishment.
Section 2
[Baqarah 2:8] And among the people are some * that say, "We believe in Allah and the Last Day **" whereas they are not believers! (* The hypocrites ** the Day of Resurrection)
[Baqarah 2:9] They wish to deceive Allah and the believers; and in fact they deceive none except themselves and they do not have any understanding.
[Baqarah 2:10] In their hearts is a disease, so Allah has increased their disease; and for them is a painful punishment, because of their lies.
[Baqarah 2:11] And when it is said to them, “Do not cause turmoil in the earth”, they say, “We are only peacemakers!”
[Baqarah 2:12] Pay heed! It is they who are mischievous, but they do not have sense.
[Baqarah 2:13] And when it is said to them, "Believe as the others believe", they say, "Shall we believe as the foolish believe?" It is they who are the fools, but they do not know.
[Baqarah 2:14] And when they meet with the believers, they say, "We believe"; and when they are alone with their devils, they say, "We are undoubtedly with you, we were just mocking!"
[Baqarah 2:15] Allah (befitting His Majesty) mocks them, leaving them to wander blindly in their rebellion.
[Baqarah 2:16] These are the people who purchased error in exchange of guidance - so their bargain did not profit them, and they did not know how to trade.
[Baqarah 2:17] Their example is like that of one who kindled a fire; and when it lit up all that was around it, Allah took away their light and left them in darkness, unable to see anything.
[Baqarah 2:18] Deaf, dumb and blind; and they are not to return.
[Baqarah 2:19] Or like a rainstorm from the sky, in which are darkness, thunder and lightning; they thrust their fingers in their ears due to the thunderclaps, fearing death; and Allah has the disbelievers encompassed.
[Baqarah 2:20] It seems the lightning may snatch away their sight from them; whenever it flashes they walk in it, and when it darkens they stand still; if Allah willed, He could take away their hearing and their sight; indeed Allah is Able to do all things.
Section 3
[Baqarah 2:21] O mankind! Worship your Lord, Who has created you and those before you, in the hope of attaining piety.
[Baqarah 2:22] The One Who has appointed the earth a base for you, and the sky a canopy - and caused water to pour down from the sky, thereby producing fruits as food for you; and do not knowingly set up rivals to Allah!
[Baqarah 2:23] And if you are in any doubt concerning what We have sent down upon Our distinguished bondman (Prophet Mohammed - peace and blessings be upon him), bring forth a single surah (chapter) equal to it; and call upon all your supporters, other than Allah, if you are truthful.
[Baqarah 2:24] And if you are unable to bring forth (one chapter) - and We declare that you can never bring one - then fear the fire (of hell), the fuel of which is men and stones; kept ready for the disbelievers.
[Baqarah 2:25] And give glad tidings to those who believe and do good deeds; that for them are Gardens beneath which rivers flow; when they are provided with a fruit of the Gardens, they will say, "This is the same food as what was given to us before" whereas it is in resemblance; and in the Gardens are pure spouses for them; and they shall abide in it forever.
[Baqarah 2:26] Indeed Allah does not, for the sake of explanation, shy to illustrate an example of anything, whether it is of a gnat or something further(inferior) than it; so the believers know it is the Truth from their Lord; as for the disbelievers, they say, "What does Allah intend by such an example?" He misleads many thereby, and He guides many thereby; and with it He misleads only those who are rebellious.
[Baqarah 2:27] Those who break the covenant of Allah after ratifying it - and sever what Allah has ordered to join, and who cause turmoil (evil / religious chaos) in the earth; it is they who are the losers.
[Baqarah 2:28] What has made you disbelieve in Allah? Whereas you were dead and He gave you life; then He will give you death, then bring you to life again, and then it is to Him you will return!
[Baqarah 2:29] It is He Who created for you all that is in the earth; then He inclined towards the heaven, therefore fashioning it as proper seven heavens; and He knows everything.
Section 4
[Baqarah 2:30] And (remember) when your Lord said to the angels, "I am about to place My Caliph in the earth"; they said, "Will You place (as a caliph) one who will spread turmoil in it and shed blood? Whereas we glorify You with praise and proclaim Your Sanctity"; He said, "I know what you do not."
[Baqarah 2:31] And Allah the Supreme taught Adam all the names (of things), then presented them to the angels, saying, "Tell Me the names of these, if you are truthful."
[Baqarah 2:32] They said, "Purity is to You! We do not have any knowledge except what You have taught us! Indeed You only are the All Knowing, the Wise."
[Baqarah 2:33] He said "O Adam! Inform them the names"; and when Adam had informed them their names, He said, "Did I not tell you that I know all the secrets of the heavens and the earth? And I know all what you disclose and all what you hide?"
[Baqarah 2:34] And (remember) when We ordered the angels to prostrate before Adam, so they all prostrated, except Iblis (Satan - devil); he refused and was proud - and became a disbeliever.
[Baqarah 2:35] And We said, "O Adam! You and your wife dwell in this Garden, and eat freely from it wherever you please - but do not approach this tree for you will become of those who transgress."
[Baqarah 2:36] So the devil destabilised them in it and removed them from where they were - and We said, "Go down, one of you is an enemy to the other; and for a fixed time you shall stay on earth and feed in it."
[Baqarah 2:37] Then Adam learnt from his Lord certain words (of revelation), therefore Allah accepted his repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful. (See Verse 7:23)
[Baqarah 2:38] We said, “Go down from Paradise , all of you; then if some guidance comes to you from Me - so whoever follows My guidance, for such is neither fear nor any grief.”
[Baqarah 2:39] And those who disbelieve and deny Our signs, are the people of fire (hell); they will remain in it forever.
Section 5
[Baqarah 2:40] O Descendants of Israel (Jacob)! Remember My favour which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone.
[Baqarah 2:41] And accept faith in what I have sent down (the Qur’an), which confirms what is with you (the Torah / Bible), and do not be the first to disbelieve in it - and do not exchange My verses for an abject price - and fear Me alone.
[Baqarah 2:42] And do not mix the truth with falsehood, nor purposely conceal the truth.
[Baqarah 2:43] And keep the (obligatory) prayer established, and pay the charity, and bow your heads with those who bow (in prayer).
[Baqarah 2:44] What! You enjoin righteousness upon people while you forget(to practise it) yourselves, whereas you read the Book? Do you not have sense?
[Baqarah 2:45] And seek help in patience and prayer; and truly it is hard except for those who prostrate before Me with sincerity.
[Baqarah 2:46] Who know that they have to meet their Lord, and that it is to Him they are to return.
Section 6
[Baqarah 2:47] O Descendants of Israel! Remember the favour of Mine, which I bestowed upon you and gave you superiority over others of your time. (by sending the Noble Messengers to your nation)
[Baqarah 2:48] And fear the Day (of Resurrection) when no soul will be exchanged for another, nor will any intercession be accepted for the disbelievers, nor will they be set free in lieu of compensation nor will they be helped.
[Baqarah 2:49] (And remember) When We rescued you from Firaun’s people, for they were inflicting you with a dreadful torment, slaying your sons and sparing your daughters; that was a tremendous trial from your Lord (or a great reward).
[Baqarah 2:50] And when We split the sea for you thereby rescuing you, and drowned the Firaun's people in front of your eyes.
[Baqarah 2:51] And when We made a commitment with Moosa (Moses) for forty nights - then behind him you started worshipping the calf, and you were unjust.
[Baqarah 2:52] Then after that We pardoned you so that you may be grateful.
[Baqarah 2:53] And when We gave Moosa the Book (Taurat / Torah) and the criterion to judge right from wrong, so that you may attain guidance.
[Baqarah 2:54] And when Moosa said to his people, "O my people! You have wronged yourselves by taking the calf,* therefore turn in repentance to your Creator, therefore kill each other; this is better for you before your Creator"; He therefore accepted your repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful. (* as your deity for worship)
[Baqarah 2:55] And when you said "O Moosa! We will not believe you till we clearly see Allah"; so the thunder seized you while you were watching.
[Baqarah 2:56] Then We brought you back to life after your death, so that you may be grateful.
[Baqarah 2:57] And We made the clouds a canopy for you and sent down Manna and Salwa (birds) on you; "Eat of the pure things We have provided you"; they did not wrong Us in the least, but indeed they wronged themselves.
[Baqarah 2:58] And when We said, “Enter this town and eat freely from what is in it, and enter the gate whilst prostrating, and say, ‘May our sins be forgiven’ - We will forgive you your sins; and We will soon increase the reward for the righteous.”
[Baqarah 2:59] But the unjust changed the word that had been ordered for another one, so We sent down a punishment on them from the skies, the recompense of their disobedience.

Section 7
[Baqarah 2:60] And when Moosa asked for water for his people, We said, "Strike this rock with your staff"; thereupon twelve springs gushed forth from it; each group recognised its drinking-place; "Eat and drink from what Allah has provided, and do not roam about the earth making turmoil in it."
[Baqarah 2:61] And when you said, "O Moosa! We shall never put up with only one kind of food, so call upon your Lord to produce for us what the earth grows - some herbs, cucumbers, corn, lentils and onions"; he said, "What! You wish to exchange the better for something inferior? Therefore settle down in Egypt or any city, where you will get what you demand"; and disgrace and misery were destined for them; and they returned towards Allah’s wrath; that was because they disbelieved in Allah’s signs and wrongfully martyred the Prophets; that was for their disobedience and transgression.
Section 8
[Baqarah 2:62] Indeed the believers (the Muslims) and those among the Jews, the Christians, and the Sabeans who sincerely accept faith in Allah and the Last Day * and do good deeds - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve. (* i.e. convert to Islam)
[Baqarah 2:63] And when We made a covenant with you and raised the Mount above you; "Accept and hold fast to what We give you, and remember what is in it, so that you may attain piety."
[Baqarah 2:64] Then after that, you turned away; and were it not for the munificence of Allah and His mercy, you would be among the losers.
[Baqarah 2:65] And you certainly know of those amongst you who transgressed in the matter of Sabth (Sabbath - Saturday) - We therefore said to them, "Become apes, despised!"
[Baqarah 2:66] So We made this incident (of that town) a warning to the surrounding towns (others of their time) and to succeeding generations, and a lesson for the pious.
[Baqarah 2:67] And (remember) when Moosa said to his people, "Allah commands you to sacrifice a cow"; they said, "Are you making fun of us?" He answered, "Allah forbid that I should be of the ignorant!"
[Baqarah 2:68] They said, "Pray to your Lord that He may describe the cow"; said Moosa, "He says that it is a cow neither old nor very young but between the two conditions; so do what you are commanded."
[Baqarah 2:69] They said, "Pray to your Lord that He may reveal its colour to us"; answered Moosa, "Indeed He says it is a yellow cow, of bright colour, pleasing to the beholders."
[Baqarah 2:70] They said, "Pray to your Lord that He may clearly describe the cow to us, we are really in a doubt as to which cow it is; and if Allah wills, we will attain guidance."
[Baqarah 2:71] Said Moosa, "He says, ‘She is a cow not made to work, neither ploughing the soil nor watering the fields; flawless and spotless’; they said, "You have now conveyed the proper fact"; so they sacrificed it, but seemed not to be sacrificing it (with sincerity).
Section 9
[Baqarah 2:72] And (remember) when you slew a man and were therefore accusing each other concerning it; and Allah wanted to expose what you were hiding.
[Baqarah 2:73] We therefore said, "Strike the dead man with a part of the sacrificed cow"; this is how Allah will bring the dead to life, and shows you His signs so that you may understand!
[Baqarah 2:74] Then after it, your hearts hardened - so they are like rocks, or even harder; for there are some rocks that rivers gush forth from them; and some that water flows from them when they split asunder; and there are rocks that fall down for the fear of Allah; and Allah is not unaware of your deeds.
[Baqarah 2:75] So O Muslims, do you wish for the Jews to accept faith in you whereas a group of them used to listen to the Words of Allah, and then after having understood it, purposely changed it?
[Baqarah 2:76] And when they meet the believers, they say, "We believe"; but when they are in isolation with one another they say, "You clarify to the believers from what Allah has disclosed to you, so that they may evidence it against you before your Lord? So have you no sense?"
[Baqarah 2:77] Do they not know that Allah knows all whatever they hide and whatever they disclose?
[Baqarah 2:78] And among them are the unlearned that do not know anything of the Book except to recite something therefrom or parts of their own fabrications; they are in absolute illusion.
[Baqarah 2:79] Therefore woe is to those who write the Book with their hands; and they then claim, "This is from Allah" in order to gain an abject(worldly) price for it; therefore woe to them for what their hands have written, and woe to them for what they earn with it.
[Baqarah 2:80] And they said, "The fire will not touch us except for a certain number of days"; say, "Have you taken a covenant from Allah - then Allah will certainly not break His covenant - or do you say something concerning Allah what you do not know?"
[Baqarah 2:81] Yes, why not? * The one who earns evil and his sin surrounds him; he is from the people of fire (hell); they will remain in it forever. (You will remain in the fire forever).
[Baqarah 2:82] And those who believe and do good deeds - they are the People of Paradise; they will abide in it forever.
Section 10
[Baqarah 2:83] And (remember) when We took a covenant from the Descendants of Israel that, "Do not worship anyone except Allah; and be good to parents, relatives, orphans and the needy, and speak kindly to people and keep the prayer established and pay the charity"; thereafter you retracted, except some of you; and you are those who turn away.
[Baqarah 2:84] And when We took a covenant from you that, "Do not shed the blood of your own people nor turn out your own people from your colonies"; you then acknowledged it and you are witnesses.
[Baqarah 2:85] Then it is you who began slaying each other and you drive out a group of your people from their homeland - providing support against them(to their opponents) through sin and injustice; and if they come to you as captives you redeem them, whereas their expulsion itself is forbidden to you; so do you believe in some of Allah’s commands and disbelieve in some? So what is the reward of those who do so, except disgrace in this world? And on the Day of Resurrection they will be assigned to the most grievous punishment; and Allah is not unaware of your deeds.
[Baqarah 2:86] These are the people who bought the worldly life in exchange of the Hereafter - so their punishment will not be lightened, nor will they be helped.
Section 11
[Baqarah 2:87] And indeed We gave Moosa (Moses) the Book and subsequent to him, sent Noble Messengers one after another - and We gave Eisa (Jesus), the son of Maryam (Mary), clear proofs and supported him with the Holy Spirit; so when a Noble Messenger from Allah comes to you bringing what you yourselves do not desire, you grow arrogant; so you disbelieve in a group of the Prophets and another group of Prophets you slay!
[Baqarah 2:88] And the Jews said, "Our hearts are covered"; in fact Allah has cursed them because of their disbelief, so only a few of them accept faith.
[Baqarah 2:89] And when the Book from Allah (the Holy Qur'an) came to them, which confirms the Book in their possession (the Taurat / Torah) - and before that they used to seek victory through the medium of this very Prophet(Mohammed - peace and blessings be upon him) over the disbelievers; so when the one whom they fully recognised (the Holy Prophet) came to them, they turned disbelievers - therefore Allah’s curse is upon the disbelievers.
[Baqarah 2:90] How abject is the price for which they exchange their lives that they should disbelieve in what Allah has sent down, jealous that Allah should reveal of His grace to whomever He wills of His bondmen! So they deserved wrath upon wrath; and for the disbelievers is a disgraceful punishment.
[Baqarah 2:91] And when it is said to them, "Believe in what Allah has sent down", they say, "We believe in what was sent down to us, and disbelieve in the rest" - whereas it is the Truth confirming what they possess! Say (to them, O dear Prophet Mohammed - peace and blessings be upon him), "Why did you then martyr the earlier Prophets, if you believed in your Book?"
[Baqarah 2:92] And indeed Moosa came to you with clear signs, and after it you worshipped the calf - and you were unjust.
[Baqarah 2:93] And remember when We made a covenant with you and raised the Mount Tur (Sinai) above you; "Accept and hold fast to what We give you, and listen"; they said, "We hear and we disobey"; and the calf was still embedded in their hearts because of their disbelief; say (O dear Prophet Mohammed - peace and blessings be upon him), "What an evil command is what your faith orders you, if you are believers!"
[Baqarah 2:94] Say (O dear Prophet Mohammed - peace and blessings be upon him), "If the abode of the Hereafter in the sight of Allah is for you alone and none else, then long for death if you are truthful!"
[Baqarah 2:95] And they will never long for it, because of the evil deeds they have done in the past; and Allah knows the unjust, very well.
[Baqarah 2:96] And you will surely find them the greediest among mankind for life; and (likewise) among the polytheists (idolaters); each one of them yearns to live a thousand years; and the grant of such age will not distance him from the punishment; and Allah is seeing their misdeeds.
Section 12
[Baqarah 2:97] Say (O dear Prophet Mohammed - peace and blessings be upon him), "Whoever is an enemy to Jibreel (Gabriel)" - for it is he who has brought down this Qur'an to your heart by Allah’s command, confirming the Books before it, and a guidance and glad tidings to Muslims. -
[Baqarah 2:98] "Whoever is an enemy to Allah, and His angels and His Noble Messengers, and Jibreel and Mikaeel (Michael) -, then (know that), Allah is an enemy of the disbelievers."
[Baqarah 2:99] We have indeed sent down to you clear signs; and none will disbelieve in them except the sinners.
[Baqarah 2:100] And is it that whenever they make a covenant, only a group of them throws it aside? In fact, most of them do not have faith.
[Baqarah 2:101] And when a Noble Messenger from Allah came to them, confirming the Book(s) which they possessed, a group of those who have received the Book(s) flung the Book of Allah behind their backs as if they were totally unaware!
[Baqarah 2:102] And they followed what the devils used to read during the rule of Sulaiman (Solomon - peace and blessings be upon him); and Sulaiman did not disbelieve, but the devils disbelieved - they teach people magic; and that which was sent down to the two angels, Harut and Marut in Babylon; and the two (angels) never taught a thing to anyone until they used to say, “We are only a trial, therefore do not lose your faith” and they used to learn from them that by which they cause division between man and his wife; and they cannot harm anyone by it except by Allah’s command; and they learn what will harm them, not benefit them; and surely they know that whoever bargains for this will not have a share in the Hereafter; and for what an abject thing they have sold themselves; if only they knew!
[Baqarah 2:103] And had they believed and been pious, then the recompense from Allah is extremely good; if only they knew!
Section 13
[Baqarah 2:104] O People who Believe, do not say (to the Prophet Mohammed- peace and blessings be upon him), "Raena (Be considerate towards us)" but say, "Unzurna (Look mercifully upon us)", and listen attentively from the start; and for the disbelievers is a painful punishment. (To disrespect the Holy Prophet – peace and blessings be upon him – is blasphemy.)
[Baqarah 2:105] Those who disbelieve - the People given the Book(s) or the polytheists - do not wish that any good be sent down upon you from your Lord; and Allah chooses whomever He wills by His Mercy; and Allah is the Most Munificent.
[Baqarah 2:106] When We abrogate a verse or cause it to be forgotten, We will bring one better than it or one similar; do you not know that Allah is Able to do all things?
[Baqarah 2:107] Do you not know that for Allah only is the kingship of the heavens and the earth? And except Allah, you have neither a protector nor any supporter?
[Baqarah 2:108] Do you wish to ask your Noble Messenger a question similar to what Moosa was asked before? And whoever chooses disbelief instead of faith has gone astray from the Right Path.
[Baqarah 2:109] Many among People given the Book(s) wished to turn you to disbelief after you had accepted faith; out of hearts’ envy, after the truth has become very clear to them; so leave them and be tolerant, until Allah brings His command; indeed Allah is Able to do all things.
[Baqarah 2:110] And keep the prayer established, and pay the charity; and whatever good you send ahead for yourselves, you will find it with Allah; indeed Allah is seeing your deeds.
[Baqarah 2:111] And the People given the Book(s) said, "None will enter Paradise unless he is a Jew or a Christian"; these are their own imaginations; say (O dear Prophet Mohammed - peace and blessings be upon him), "Bring your proof, if you are truthful."
[Baqarah 2:112] Yes, why not? Whoever submits his face for the sake of Allah, and is virtuous, his reward is with his Lord; and there shall be no fear upon them nor shall they grieve.
Section 14
[Baqarah 2:113] And the Jews said, "The Christians are nothing" - and the Christians said, "The Jews are nothing" whereas they both read the Book; and the ignorant spoke similarly; so Allah will judge between them on the Day of Resurrection, concerning the matter in which they dispute.
[Baqarah 2:114] And who is more unjust than one who prevents the name of Allah being mentioned in the mosques, and strives for their ruin? It did not befit them to enter the mosques except in fear; for them is disgrace in this world, and a terrible punishment in the Hereafter.
[Baqarah 2:115] And the East and the West, all belong to Allah - so whichever direction you face, there is Allah’s Entity (Allah’s Mercy is directed towards you); indeed Allah is the All Capable, (His powers and reach are limitless), the All Knowing.
[Baqarah 2:116] And they said, "Allah has taken an offspring for Himself" - Purity is to Him! In fact, all that is in the heavens and the earth, is His dominion; all are submissive to Him.
[Baqarah 2:117] The Originator of the heavens and the earth - and when He commands a thing, He only says to it, "Be", and it thereupon happens.
[Baqarah 2:118] And the ignorant people said, “Why does not Allah speak to us, or some sign come to us?” Those before them had also spoken in the same way as they speak; their hearts (and of those before them) are all alike; undoubtedly, We have made the signs clear for the people who have faith.
[Baqarah 2:119] Undoubtedly, We have sent you (O dear Prophet Mohammed - peace and blessings be upon him) with the truth, giving glad tidings and conveying warning, and you will not be questioned about the people of hell.
[Baqarah 2:120] And never will the Jews or the Christians be pleased with you, until you follow their religion; say, "The guidance of Allah only is the (true)guidance"; and were you (the followers of this Prophet) to follow their desires after the knowledge has come to you, you would then not have a protector or aide against Allah.
[Baqarah 2:121] Those to whom We have given the Book, read it in the manner it should be read; it is they who believe in it; and those who deny it - it is they who are the losers.
Section 15
[Baqarah 2:122] O Descendants of Israel! Remember the favour of Mine which I bestowed upon you and made you superior to all others of your time.(By sending Noble Messengers among you).
[Baqarah 2:123] And fear the day when no soul will be exchanged for another, nor will they be set free in lieu of compensation, nor will any intercession benefit the disbelievers, nor will they be helped.
[Baqarah 2:124] And (remember) when Ibrahim’s (Abraham’s) Lord tested him in some matters and he fulfilled them; He said, "I am going to appoint you as a leader for mankind"; invoked Ibrahim, "And of my offspring"; He said, "My covenant does not include the unjust (wrong-doers)."
[Baqarah 2:125] And remember when We made this House (at Mecca) a recourse for mankind and a sanctuary; and take the place where Ibrahim stood, as your place of prayer; and We imposed a duty upon Ibrahim and Ismail (Ishmael), to fully purify My house for those who go around it, and those who stay in it (for worship), and those who bow down and prostrate themselves.
[Baqarah 2:126] And (remember) when Ibrahim prayed, "My Lord! Make this city a place of security and bestow upon its people various fruits as providence - for those among them who believe in Allah and the Last Day (of Resurrection)"; He answered, "And whoever disbelieves, I shall provide him also some subsistence and then compel him towards the punishment of fire(hell); and that is a wretched place to return."
[Baqarah 2:127] And (remember) when Ibrahim was raising the foundations of the House, along with Ismail; (saying), "Our Lord! Accept it from us; indeed You only are the All Hearing, the All Knowing."
[Baqarah 2:128] "Our Lord! And make us submissive towards you and from our offspring a nation obedient to You - and show us the ways of our worship, and incline towards us with Your mercy; indeed You only are the Most Acceptor of Repentance, the Most Merciful."
[Baqarah 2:129] "Our Lord! And send towards them a Noble Messenger, from amongst them, to recite to them Your verses, and to instruct them in Your Book and sound wisdom*, and to fully purify them; indeed You only are the Almighty, the Wise." (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)
Section 16
[Baqarah 2:130] And who will renounce the religion of Ibrahim except him who is a fool at heart? We indeed chose him (Ibrahim) in this world; and indeed in the Hereafter he is among those worthy of being closest to Us.
[Baqarah 2:131] When his Lord said to him, "Submit", he said, "I have submitted to the Lord Of The Creation."
[Baqarah 2:132] And Ibrahim willed the same religion upon his sons, and also did Yaqub (Jacob); (saying), "O my sons - indeed Allah has chosen this religion for you; therefore do not die except as Muslims (those who submit to Him)."
[Baqarah 2:133] In fact, some of you yourselves were present when death approached Yaqub and when he said to his sons, "What will you worship after me?" They said, "We shall worship Him Who is your God, and is the God of your fathers, Ibrahim and Ismail and Ishaq (Isaac) - the One God; and to Him we have submitted ourselves."
[Baqarah 2:134] These were a nation who have passed away; for them is what they earned, and yours is what you earn; and you will not be questioned about their deeds.
[Baqarah 2:135] And the People given the Book(s) said, "Become Jews or Christians - you will attain the right path"; say (O dear Prophet Mohammed - peace and blessings be upon him), "No - rather we take the religion of Ibrahim, who was far removed from all falsehood; and was not of the polytheists."
[Baqarah 2:136] Say, "We believe in Allah and what is sent down to us and what was sent down to Ibrahim, and Ismael, and Ishaq, and Yaqub, and to their offspring, and what was bestowed upon Moosa and Eisa (Jesus), and what was bestowed upon other Prophets - from their Lord; we do not make any distinction, in belief, between any of them; and to Allah we have submitted ourselves."
[Baqarah 2:137] And if they believe in the same way you have believed, they have attained guidance; and if they turn away, they are clearly being stubborn; so Allah will soon suffice you (O dear Prophet Mohammed - peace and blessings be upon him) against them; and He only is the All Hearing, the All Knowing.
[Baqarah 2:138] "We have taken the colour (religion) of Allah; and whose colour (religion) is better than that of Allah? And only Him do we worship."
[Baqarah 2:139] Say (O dear Prophet Mohammed - peace and blessings be upon him), "What! You dispute with us concerning Allah, whereas He is our Lord and also yours? Our deeds are with us and with you are your deeds; and only to Him do we sincerely belong."
[Baqarah 2:140] "In fact you claim that Ibrahim, and Ismail, and Ishaq, and Yaqub, and their offspring were Jews or Christians"; say, "Do you know better, or does Allah?"; and who is more unjust than one who has the testimony from Allah and he hides it? And Allah is not unaware of your deeds.
[Baqarah 2:141] They were a group that has passed away; for them is what they earned, and for you is what you earn; and you will not be questioned about their deeds.
PART 2
Section 17
[Baqarah 2:142] So now the foolish people will say, "What has turned the Muslims away from the qiblah (prayer direction) which they formerly observed?"; proclaim, "To Allah only belong the East and the West; He guides whomever He wills upon the Straight Path."
[Baqarah 2:143] And so it is that We have made you the best nation* for you are witnesses** against mankind, and the Noble Messenger is your guardian and your witness; and (O dear Prophet Mohammed - peace and blessings be upon him) We had appointed the qiblah which you formerly observed only to see (test) who follows the Noble Messenger, and who turns away; and it was indeed hard except for those whom Allah guided; and it does not befit Allah’s Majesty to waste your faith! Indeed Allah is Most Compassionate, Most Merciful towards mankind. (The best Ummah is that of Prophet Mohammed - peace and blessings be upon him. **The Holy Prophet is a witness from Allah.)
[Baqarah 2:144] We observe you turning your face, several times towards heaven (O dear Prophet Mohammed - peace and blessings be upon him); so We will definitely make you turn (for prayer) towards a qiblah which pleases you; therefore now turn your face towards the Sacred Mosque (in Mecca); and O Muslims, wherever you may be, turn your faces (for prayer)towards it only; and those who have received the Book surely know that this is the truth from their Lord; and Allah is not unaware of their deeds. (Allah seeks to please the Holy Prophet – peace and blessings be upon him.)
[Baqarah 2:145] And even if you were to bring all the signs to the People given the Book(s), they would not follow your qiblah; nor should you follow their qiblah; nor do they follow each others qiblah; and were you (the followers of this Prophet) to follow their desires after having received knowledge, you would then surely be unjust.
[Baqarah 2:146] Those to whom We gave the Book(s) recognise the Prophet(Mohammed - peace and blessings be upon him) as men (or they) recognise their own sons; and undoubtedly a group among them purposely conceals the truth.
[Baqarah 2:147] This is the Truth from your Lord, therefore (O those who listen) beware - do not be in doubt.
Section 18
[Baqarah 2:148] And each one has a direction towards which he inclines, therefore strive to surpass others in good deeds; Allah will bring you all together, wherever you may be; indeed Allah may do as He wills.
[Baqarah 2:149] And wherever you come from, turn your face towards the Sacred Mosque; and indeed it is the truth from your Lord; and Allah is not unaware of your deeds.
[Baqarah 2:150] And O dear Prophet (Mohammed - peace and blessings be upon him) wherever you come from, turn your face towards the Sacred Mosque; and wherever you may be, O Muslims, turn your faces towards it only, so that people may not have an argument against you - except those among them who do injustice; therefore do not fear them, and fear Me; and this is in order that I complete My favour upon you and that you may attain guidance. -
[Baqarah 2:151] The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom*, and teaches you what you did not know. (The traditions / sayings of the Holy Prophet - peace and blessings be upon him).
[Baqarah 2:152] Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful.
Section 19
[Baqarah 2:153] O People who Believe! Seek help from patience and prayer; indeed Allah is with those who patiently endure.
[Baqarah 2:154] And do not utter regarding those who are slain in Allah's cause as "dead"; in fact they are alive, but it is you who are unaware.
[Baqarah 2:155] And We will surely test you with some fear and hunger, and with paucity of wealth and lives and crops; and give glad tidings to those who patiently endure. -
[Baqarah 2:156] Those who say when calamity befalls them, "Indeed we belong to Allah and indeed it is to Him we are to return."
[Baqarah 2:157] These are the people upon whom are the blessings from their Lord, and mercy; and it is they who are on guidance.
[Baqarah 2:158] Undoubtedly Safa and Marwah * are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj (pilgrimage) of this House (of Allah) or the Umrah (lesser pilgrimage), to go back and forth between them; and whoever does good of his own accord, then (know that)indeed Allah is Most Appreciative (rewards virtue), the All Knowing. (These are 2 hillocks near the Holy Ka’aba)
[Baqarah 2:159] Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book - upon them is the curse of Allah and the curse of those who curse.
[Baqarah 2:160] Except those who repent and do reform and disclose (the truth) - so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful.
[Baqarah 2:161] Indeed upon those who disbelieved, and died as disbelievers, is the curse of Allah and of the angels and of men combined.
[Baqarah 2:162] They will remain in it forever; neither will the punishment be lightened for them, nor will they be given respite.
[Baqarah 2:163] Your God is One God; there is no God except Him - the Most Gracious, the Most Merciful.
Section 20
[Baqarah 2:164] Indeed in the creation of the heavens and the earth, and in the continuous alternation of night and day, and the ships which sail the seas carrying what is of use to men, and the water which Allah sends down from the sky thereby reviving the dead earth and dispersing all kinds of beasts in it, and the movement of the winds, and the obedient clouds between heaven and earth - certainly in all these are signs for the intelligent.
[Baqarah 2:165] And some people create for themselves Gods (objects of worship) other than Allah, with devotion (love) equal to the devotion of Allah; and the believers do not love anybody with love equal to the love of Allah; and what will be their state, when the punishment will be before the eyes of the unjust (disbelievers)? For all power belongs wholly to Allah, and because Allah’s punishment is very severe.
[Baqarah 2:166] (The day) when the leaders will be disgusted with their followers - and they shall see their punishment, and all their links will be cut off.
[Baqarah 2:167] And the followers will say, "If we were to return (to earth), we would break off from them like they have broken off from us"; this is how Allah will show them their deeds as despair for them; and they will never come out from the fire (hell).
Section 21
[Baqarah 2:168] O mankind! Eat from what is lawful and clean in the earth; and do not follow the footsteps of the devil; undoubtedly he is your open enemy.
[Baqarah 2:169] For he will only instruct you towards the evil and the shameful, and that you fabricate matters concerning Allah, what you do not know.
[Baqarah 2:170] And when it is said to them, “Follow what Allah has sent down”, they say, “On the contrary, we shall follow what we found our forefathers upon”; What! Even if their forefathers had no intelligence, or guidance?!
[Baqarah 2:171] And the example of the disbelievers is similar to one who calls upon one that hears nothing except screaming and yelling; deaf, dumb, blind - so they do not have sense.
[Baqarah 2:172] O People who Believe! Eat of the good things We have provided you, and be grateful to Allah if it is only Him you worship.
[Baqarah 2:173] He has forbidden for you only the carrion, and blood, and flesh of swine, and the animal that has been slaughtered while proclaiming the name of anyone other than Allah; so there is no sin on him who is compelled and does not eat out of desire, nor eats more than what is necessary; indeed Allah is Oft Forgiving, Most Merciful.
[Baqarah 2:174] Those who hide the Book sent down by Allah and exchange it for an abject price - they only fill their bellies with fire and Allah will not speak to them on the Day of Resurrection nor will He purify them; and for them is a painful punishment.
[Baqarah 2:175] They are the people who purchased error in exchange of guidance, and torment in exchange of pardon; so how much can they bear the fire?
[Baqarah 2:176] This is because Allah has sent down the Book with the truth; and indeed those who caused disagreement in the Book are, surely, disputants in the extreme.
Section 22
[Baqarah 2:177] Basic virtue is not just to turn faces to the East and the West, but true righteousness is that one must believe in Allah and the Last Day and the angels and the Book and the Prophets; and out of love for Allah, to give treasured wealth to relatives and to the orphans and the needy and the traveller, and to those who ask, and to set slaves free; and to keep the prayer established and to pay the charity; and those who fulfil their obligations when they make an agreement; and the patient during times of calamity, in hardships and during holy war; it is they who have proved true to their word; it is they who are the pious.
[Baqarah 2:178] O People who Believe! Retribution is made obligatory for you in the matter of those killed unjustly; a freeman for a freeman, and a slave for a slave, and a female for a female; and for him who is partly forgiven by his brother, seek compensation with courtesy and make payment in proper manner; this is a relief and a mercy upon you, from your Lord; so after this, a painful punishment is for whoever exceeds the limits.
[Baqarah 2:179] And there is life for you in retribution, O men of understanding, so that you may avoid.
[Baqarah 2:180] It is ordained for you that when death approaches one of you, and he leaves behind wealth, he must bequeath it to parents and near relatives in accordance with tradition; this is a duty upon the pious.
[Baqarah 2:181] So whoever changes the will after he has heard it - its sin is only upon those who change it; indeed Allah is the All Hearing, the All Knowing.
[Baqarah 2:182] Then if one fears that the will maker (the deceased) has done injustice or sin, and he makes a reconciliation between the parties, there shall be no sin upon him; indeed Allah is Oft Forgiving, Most Merciful.
Section 23
[Baqarah 2:183] O People who Believe! Fasting is made compulsory for you, like it was ordained for those before you, so that you may attain piety.
[Baqarah 2:184] For a certain number of days only; so whoever is sick among you, or on a journey, the same number in other days; and those who do not have the strength for it must give a redemption by feeding a needy person; so whoever increases the good of his own accord, it is better for him; and fasting is better for you, if only you realise.
[Baqarah 2:185] The month of Ramadan in which was sent down the Qur’an - the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so whoever among you witnesses this month, must fast for the (whole) month; and whoever is sick or on a journey, may fast the same number in other days; Allah desires ease for you and does not desire hardship for you - so that you complete the count (of fasts), and glorify Allah’s greatness for having guided you, and so that you may be grateful.
[Baqarah 2:186] And O dear Prophet (Mohammed - peace and blessings be upon him), when My bondmen question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance.
[Baqarah 2:187] Going to your wives during the nights of the fast is made lawful for you; they are coverings for you and you are coverings for them; Allah knows that you were deceiving yourselves (in this respect), so He accepted your penance and forgave you; so cohabit with them and seek what Allah has destined for you - and eat and drink until the white thread becomes distinct to you from the black thread at dawn - then complete the fast till nightfall; and do not touch women while staying in seclusion for worship in the mosques; these are the limits imposed by Allah, so do not go near them; this is how Allah explains His verses to mankind so that they may attain piety.
[Baqarah 2:188] And do not unjustly devour the property of each other, nor take their cases to judges in order that you may wrongfully devour a portion of other peoples’ property on purpose.
Section 24
[Baqarah 2:189] They ask you, (O dear Prophet Mohammed - peace and blessings be upon him), regarding the crescents; say, "They are indicators of time for mankind and for Hajj (the pilgrimage)"; and it is not a virtue at all that you enter the houses by demolishing their back portions, but in reality virtue is piety; and enter the houses using their gates - and keep fearing Allah, hoping that you achieve success.
[Baqarah 2:190] And fight in Allah's cause against those who fight you and do not exceed the limits; and Allah does not like the transgressors.
[Baqarah 2:191] And slay the disbelievers wherever you find them, and drive them out from where they drove you out, and the turmoil they cause is worse than slaying; and do not fight them near the Sacred Mosque until they fight you there; so if they fight you, slay them; this is the punishment of the disbelievers.
[Baqarah 2:192] Then if they desist, then indeed Allah is Oft Forgiving, Most Merciful.
[Baqarah 2:193] And fight them until no mischief remains, and only Allah is worshipped; then if they desist, do not harm them, except the unjust.
[Baqarah 2:194] The sacred month for the sacred month, and respect in lieu of respect; harm the one who harms you, to the extent as he did - and keep fearing Allah, and know well that Allah is with the pious.
[Baqarah 2:195] And spend your wealth in Allah's cause, and do not fall into ruin with your own hands; and be virtuous; undoubtedly the righteous are the beloved of Allah.
[Baqarah 2:196] And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace - and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe.
Section 25
[Baqarah 2:197] The Hajj is during the well-known months; and for one who intends to perform the Hajj in it - neither is there to be mention of cohabitation in the presence of women, nor any sin, nor a fight with anyone till the completion of Hajj; and whatever good you do, Allah knows it; and take provision along with you for the best provision is piety; and keep fearing Me, O men of understanding!
[Baqarah 2:198] It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol(Mash’ar al Haram) - and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.
[Baqarah 2:199] Then, O people of Quraish, you too must return from the place where the people return from, and ask forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.
[Baqarah 2:200] So when you have completed your Hajj rites, remember Allah as you used to remember your forefathers, in fact more than that; and among the people are some that say, "Our Lord! Give us in this world" - and he does not have a portion in the Hereafter.
[Baqarah 2:201] And among them are some that say, "Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!"
[Baqarah 2:202] For such is a portion from what they have earned; and Allah is Swift At Taking Account.
[Baqarah 2:203] And remember Allah in the counted days; so whoever hastens by departing in two days, there is no sin on him; and whoever stays on, there is no sin for him - for the pious; and keep fearing Allah, and know well that it is to Him you will be raised.
[Baqarah 2:204] And among men is one whose conversation may please you in the life of this world, and he brings Allah as witness to what is in his heart, whereas he is the biggest quarreller!
[Baqarah 2:205] And when he turns away, he creates turmoil in the earth and destroys crops and lives; and Allah is not pleased with turmoil.
[Baqarah 2:206] And when it is said to him, "Fear Allah", he becomes more resolute in committing sin - therefore hell is sufficient for such; and that is indeed, a very wretched resting place.
[Baqarah 2:207] And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen.
[Baqarah 2:208] O People who Believe! Enter Islam in full - and do not follow the footsteps of the devil; indeed he is your open enemy.
[Baqarah 2:209] And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise.
[Baqarah 2:210] What are they waiting for, except that Allah’s punishment should come through stretched clouds and the angels descend and the matter be finished? And all matters are directed only towards Allah.
Section 26
[Baqarah 2:211] Ask the Descendants of Israel how many clear signs We gave them; and whoever alters Allah’s favour which came to him, then indeed Allah’s punishment is severe.
[Baqarah 2:212] The life of this world is made to appear beautiful in the sight of the disbelievers, and they make fun of the believers; and the pious will be above them on the Day of Resurrection; and Allah may give to whomever He wills, without account.
[Baqarah 2:213] Mankind was on one religion; so Allah sent Prophets giving glad tidings and warnings - and with them sent down the true Book to judge between mankind on their differences; and only those to whom it was given created disputes regarding the Book, after clear commands had come to them, due to hostility of one another; so Allah, by His command, made the truth clear to the believers, concerning their disputes; and Allah may guide whomever He wills to the Straight Path.
[Baqarah 2:214] Are you under the illusion that you will enter Paradise whereas the suffering, which came to those before you, has not yet come to you? Hardship and adversity befell them and they were shaken, to the extent that the Noble Messenger and the believers along with him said, "When will the help of Allah come?"; pay heed! Allah’s help is surely near.
[Baqarah 2:215] They ask you what they should spend; say, "Whatever you spend for good, is for parents and near relatives and orphans and the needy and the traveller"; and whatever good you do, indeed Allah knows it.
[Baqarah 2:216] Fighting in Allah's cause is ordained for you, whereas it is disliked by you; and it is possible that you hate a thing which is better for you; and it is possible that you like a thing which is bad for you; and Allah knows, and you do not know.
Section 27
[Baqarah 2:217] They ask you the decree regarding fighting in the sacred month; say (O dear Prophet Mohammed - peace and blessings be upon him), “Fighting in it is a great sin; and to prevent from the way of Allah, and not to believe in Him and to prevent (people) from the Sacred Mosque and to expel its residents - these are greater sins before Allah"; and the turmoil they cause is worse than killing; and they will keep fighting you till they turn you away from your religion, if they can; and whoever among you turns renegade and dies as a disbeliever, then their deeds are wasted in this world and in the Hereafter; and they are the people of hell; they will remain in it forever.
[Baqarah 2:218] Those who believed, and those who migrated for the sake of Allah, and fought in Allah's cause - they are hopeful of gaining Allah’s mercy; and Allah is Oft Forgiving, Most Merciful.
[Baqarah 2:219] They ask you the decree regarding wine (intoxicants) and gambling; say (O dear Prophet Mohammed - peace and blessings be upon him), "In both is great sin, and some worldly benefit for men - but their sin is greater than their benefit"; and they ask you what they should spend; say, "That which remains spare (surplus)"; this is how Allah explains His verses to you, so that you may think.
[Baqarah 2:220] Before you execute your deeds of this world and of the Hereafter; and they ask you the decree regarding orphans; say, "To do good towards them is better; and if you combine your expenses with theirs, they are your brothers"; and Allah knows very well the one who spoils from him who improves; and if Allah willed, He could have put you in hardship; and Allah is Almighty, Wise.
[Baqarah 2:221] And do not marry polytheist women until they become Muslims; for undoubtedly a Muslim bondwoman is better than a polytheist woman, although you may like her; and do not give your women in marriage to polytheist men until they accept faith; for undoubtedly a Muslim slave is better than a polytheist, although you may like him; they invite you towards the fire; and Allah invites towards Paradise and forgiveness by His command; and explains His verses to mankind so that they may accept guidance.
Section 28
[Baqarah 2:222] And they ask you the decree concerning menstruation; say, "It is an impurity, so stay away from women at such times, and do not cohabit with them until they have cleansed themselves; so when they have cleansed themselves, cohabit with them the way Allah has determined for you"; indeed Allah loves those who repent profusely, and loves those who keep clean.
[Baqarah 2:223] Your women are a tillage for you; so come into your tillage as you will; and first perform the deeds that benefit you; and keep fearing Allah, and know well that you have to meet Him; and (O dear Prophet Mohammed - peace and blessings be upon him) give glad tidings to the Muslims.
[Baqarah 2:224] And do not make Allah a target of your oaths, by pledging against being virtuous and pious, and against making peace among mankind; and Allah is All Hearing, All Knowing.
[Baqarah 2:225] Allah does not take you to task for oaths which are made unintentionally but He does take you to task for deeds which your hearts have done; and Allah is Oft Forgiving, Most Forbearing.
[Baqarah 2:226] Those who swear not to touch their wives have four months’ time; so if they turn back during this period, indeed Allah is Oft Forgiving, Most Merciful.
[Baqarah 2:227] And if they firmly decide to divorce them, Allah is All Hearing, All Knowing.
[Baqarah 2:228] And divorced women shall restrain themselves for three menstrual periods; and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have the right to take them back, during this time, if they desire reconciliation; and the women also have rights similar to those of men over them, in accordance with Islamic law - and men have superiority over them; and Allah is Almighty, Wise.
Section 29
[Baqarah 2:229] This type of divorce is up to twice; the woman must then be retained on good terms or released with kindness; and it is not lawful for you to take back from women a part of what you have given them except when both fear that they may not be able to stay within the limits established by Allah; so if you fear that they may not be able to observe the limits of Allah, then it is no sin on them if the woman pays to get her release; these are the limits set by Allah, so do not exceed them; and those who transgress Allah’s limits are the unjust.
[Baqarah 2:230] Then if he divorces her the third time, she will not be lawful to him until she has stayed with another husband; then if the other husband divorces her, it is no sin for these two to reunite if they consider that they can keep the limits of Allah established; these are the limits set by Allah which He explains for people of intellect.

[Baqarah 2:231] And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; and keep fearing Allah and know well that Allah knows everything.(The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)
Section 30
[Baqarah 2:232] And when you have divorced women and they complete their waiting period - then O guardians of such women, do not prevent them from marrying their husbands if they agree between themselves in accordance with Islamic law; this lesson is for those among People who Believe in Allah and the Last Day; this is purer for you, and cleaner; and Allah knows and you do not know.
[Baqarah 2:233] And mothers shall breast-feed their children for two full years - for those who wish to complete the term of milk feeding; and the father of the child must provide for food and clothing of the mother in accordance with custom; no one will be burdened except with what he can bear; a mother should not be harmed because of her child, nor he to whom the child is born be harmed because of his child (or a mother should not harm the child nor he to whom the child is born should harm the child); and the same is incumbent on the guardian in place of the father; then if the parents desire to wean the child by mutual consent and consultation, it is no sin for them; and if you wish to give your children out to a (milk feeding) nurse, it is no sin for you, provided you pay to them what is agreed, with kindness; and keep fearing Allah, and know well that Allah is seeing what you do.
[Baqarah 2:234] And those among you who die leaving wives behind them, then such widows shall restrain themselves for four months and ten days; so when their term is completed, O guardians of such women, there is no sin on you in what the women may decide for themselves in accordance with Islamic law; and Allah is Well Aware of what you do.
[Baqarah 2:235] And there is no sin on you if you propose marriage to women while they are hidden from your view, or hide it in your hearts; Allah knows that you will now remember them, but do not make secret pacts with women except by decent words recognised by Islamic law; and do not consummate the marriage until the written command reaches its completion; know well that Allah knows what is in your hearts, therefore fear Him; and know well that Allah is Oft Forgiving, Most Forbearing.
Section 31
[Baqarah 2:236] There is no sin upon you if you divorce women while you have not touched them or appointed their bridal money; and give them some provision; the rich according to their means, and the poor according to their means; a fair provision according to custom; this is a duty upon the virtuous.
[Baqarah 2:237] If you divorce them before you have touched them and have appointed the bridal money, then payment of half of what is agreed is ordained unless the women forgo some of it, or he in whose hand is the marriage tie, pays more; and O men, your paying more is closer to piety; and do not forget the favours to each other; indeed Allah is seeing what you do.
[Baqarah 2:238] Guard all your prayers, and the middle prayer; and stand with reverence before Allah.
[Baqarah 2:239] And if you are in fear, pray while on foot or while riding, as you can; when you are in peace remember Allah the way He has taught you, which you did not know.
[Baqarah 2:240] And those among you who die leaving wives behind them - they should bequeath for their wives a complete provision for one full year without turning them out; so if they go out themselves, there is no sin on you regarding what they do of themselves in a reasonable manner; and Allah is Almighty, Wise.
[Baqarah 2:241] And for divorced women also, is a complete provision in reasonable manner; this is a duty upon the pious.
[Baqarah 2:242] This is how Allah explains His verses to you so that you may understand.
Section 32
[Baqarah 2:243] Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see those who left their homes, whereas they numbered in thousands, fearing death? So Allah said to them, "Die"; He then brought them back to life; indeed Allah is Most Munificent towards mankind, but most men are ungrateful.
[Baqarah 2:244] And fight in Allah's cause and know well that Allah is All Hearing, All Knowing.
[Baqarah 2:245] Is there someone who will lend an excellent loan to Allah, so that He may increase it for him several times over? And Allah restricts and eases (the sustenance) - and it is to Him that you will return.
[Baqarah 2:246] Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see a group of the Descendants of Israel, after Moosa? When they said to one of their Prophets (Shamueel - Samuel), "Appoint a king for us so that we may fight in Allah’s way"? He said, "Do you think you would refrain from fighting if it is made obligatory for you?" They said, "What is the matter with us that we should not fight in Allah’s cause, whereas we have been driven away from our homeland and our children?" So when fighting was ordained for them, they all turned away, except a few; and Allah is Well Aware of the unjust.
[Baqarah 2:247] And their Prophet said to them, "Indeed Allah has sent Talut(Saul) as your king"; they said, "Why should he have kingship over us whereas we deserve the kingship more than he, and nor has he been given enough wealth?" He said, "Indeed Allah has chosen him above you, and has bestowed him with vast knowledge and physique"; and Allah may bestow His kingdom on whomever He wills; and Allah is Most Capable, All Knowing.
[Baqarah 2:248] And their Prophet said to them, "Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants)left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers."(The remnants of pious persons are blessed by Allah.)
Section 33
[Baqarah 2:249] So when Talut left the city along with the armies, he said, "Allah will surely test you with a river; so whoever drinks its water is not mine - and whoever does not drink is mine - except him who takes it in the hollow of his hand"; so they all drank it, except a few of them; thereafter when Talut and the believers with him had crossed the river, they said, "We do not have power this day to face Jalut (Goliath) and his armies"; those who were certain of meeting Allah said, "Many a times has a smaller group overcome a bigger group by Allah’s command; and Allah is with the steadfast."
[Baqarah 2:250] And when they confronted Jalut and his armies they invoked, "Our Lord! Pour (bestow abundantly) on us patience (fortitude), and keep our feet steady, and help us against the disbelieving people."
[Baqarah 2:251] So they routed them by the command of Allah; and Dawud(David) slew Jalut, and Allah gave him the kingdom and wisdom, and taught him all whatever He willed; and if Allah does not ward off some men by others, the earth will be destroyed, but Allah is Most Munificent towards the entire creation.
[Baqarah 2:252] These are the verses of Allah, which We recite to you (O dear Prophet Mohammed - peace and blessings be upon him) with truth; and undoubtedly you are one of the Noble Messengers.

PART 3

[Baqarah 2:253] These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit; and if Allah willed, those after them would not have fought each other after the clear evidences had come to them, but they differed - some remained on faith and some turned disbelievers; and had Allah willed, they would not have fought each other; but Allah may do as He wills.
Section 34
[Baqarah 2:254] O People who Believe! Spend in Allah's cause, from what We have provided you, before the advent of a day in which there is no trade, and for the disbelievers neither any friendship nor intercession; and the disbelievers themselves are the unjust.
[Baqarah 2:255] Allah - there is no God except Him; He is Alive (eternally, on His own) and the Upholder (keeps others established); He never feels drowsy nor does He sleep; to Him only belongs all whatever is in the heavens and all whatever is in the earth; who is he that can intercede* with Him except by His command? He knows what is in front of them and what is behind them; and they do not achieve anything of His knowledge except what He wills; His Throne (of Sovereignty) encompasses the heavens and the earth; and it is not difficult for Him to guard them; and He is the Supreme, the Greatest. (This Verse is popularly known as Ayat Al-Kursi. It has a special status and reciting it carries great reward. *Prophet Mohammed – peace and blessings be upon him – will be the first one to be granted the permission to intercede, others will follow.)
[Baqarah 2:256] There is no compulsion at all in religion; undoubtedly the right path has become very distinct from error; and whoever rejects faith in the devil(false deities) and believes in Allah has grasped a very firm handhold; it will never loosen; and Allah is All Hearing, All Knowing.
[Baqarah 2:257] Allah is the Guardian of the Muslims - He removes them from realms of darkness towards light; and the supporters of disbelievers are the devils - they remove them from light towards the realms of darkness; it is they who are the people of fire; they will remain in it forever.
Section 35
[Baqarah 2:258] Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see him who argued with Ibrahim (Abraham)concerning his Lord, as Allah had given him the kingdom? When Ibrahim said, "My Lord is He Who gives life and causes death", he answered, "I give life and cause death"; Ibrahim said, "So indeed it is Allah Who brings the sun from the East - you bring it from the West!" - the disbeliever was therefore baffled; and Allah does not guide the unjust.
[Baqarah 2:259] Or like him * who passed by a dwelling and it had fallen flat on its roofs; he said, "How will Allah bring it to life, after its death?"; so Allah kept him dead for a hundred years, then brought him back to life; He said, "How long have you stayed here?"; he replied, "I may have stayed for a day or little less"; He said, "In fact, you have spent a hundred years - so look at your food and drink which do not even smell stale; and look at your donkey whose bones even are not intact - in order that We may make you a sign for mankind - and look at the bones how We assemble them and then cover them with flesh"; so when the matter became clear to him, he said, "I know well that Allah is Able to do all things." (Prophet Uzair - peace be upon him.)
[Baqarah 2:260] And when Ibrahim said, "My Lord! Show me how You will give life to the dead"; He said, "Are you not certain (of it)?" Ibrahim said, "Surely yes, why not? But because I wish to put my heart at ease"; He said, "Therefore take four birds (as pets) and cause them to become familiar to you, then place a part of each of them on separate hills, then call them - they will come running towards you; and know well that Allah is Almighty, Wise."(Prophet Ibrahim called the dead birds and they did come running towards him.)
Section 36
[Baqarah 2:261] The example of those who spend their wealth in Allah’s way is similar to that of a grain which has sprouted seven stalks and in each stalk are a hundred grains; and Allah may increase it still more than this, for whomever He wills; and Allah is Most Capable, All Knowing.
[Baqarah 2:262] Those who spend their wealth in Allah’s way and thereafter do not express favour nor cause injury (hurt the recipient’s feelings), their reward is with their Lord; there shall be no fear upon them nor shall they grieve.
[Baqarah 2:263] Speaking kind words and pardoning are better than charity followed by injury; and Allah is the Independent, Most Forbearing.
[Baqarah 2:264] O People who Believe! Do not invalidate your charity by expressing favour and causing injury - like one who spends his wealth for people to see, and does not believe in Allah and the Last Day; his example is similar to that of a rock covered with dust and hard rain fell on it, leaving it as a bare rock; they shall get no control over (or benefit from) anything they have earned; and Allah does not guide the disbelievers.
[Baqarah 2:265] And the example of those who spend their wealth in order to seek Allah’s pleasure and to make their hearts steadfast, is similar to that of a garden on a height - hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is seeing your deeds.
[Baqarah 2:266] Would any of you like that he may own a garden of dates and grapes, with rivers flowing beneath it - in it are all kinds of fruits for him - and he reaches old age and has young children; therefore a windstorm containing fire came to the garden, burning it? This is how Allah explains His verses to you, so that you may give thought.
Section 37
[Baqarah 2:267] O People who Believe! Spend a part of your lawful earnings, and part of what We have produced from the earth for you - and do not(purposely) choose upon the flawed to give from it (in charity) whereas you would not accept it yourselves except with your eyes closed towards it; and know well that Allah is Independent, Most Praised.
[Baqarah 2:268] The devil scares you of poverty and bids you to the shameful; and Allah promises you forgiveness from Him, and munificence; and Allah is Most Capable, All Knowing.
[Baqarah 2:269] Allah bestows wisdom on whomever He wills; and whoever receives wisdom has received abundant goodness; but none heed advice except men of understanding.
[Baqarah 2:270] And whatever you spend or pledge to do, Allah is aware of it; and the unjust do not have supporters.
[Baqarah 2:271] If you give charity openly, what an excellent deed it is! And if you secretly give it to the poor, it is the best for you; and it will redeem some of your sins; and Allah is Aware of your deeds.
[Baqarah 2:272] It is not your duty (O dear Prophet Mohammed - peace and blessings be upon him) to make them accept guidance - but Allah guides whomever He wills; and whatever good thing you spend is beneficial for yourselves; and it is not right for you to spend except to seek Allah’s pleasure; and whatever you spend will be repaid to you in full, and you will not be wronged. -
[Baqarah 2:273] (Spend) For the poor who are restricted while in Allah's cause, who cannot travel in the land (for earning) - the unwise think they are wealthy because of their restraint; you will recognise them by their faces; they do not seek from people in order to avoid grovelling; and Allah knows whatever you spend in charity.
Section 38
[Baqarah 2:274] Those who spend their wealth by night and day, secretly and openly - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.
[Baqarah 2:275] Those who devour usury will not stand up on the Day of Judgement, except like the one whom an evil jinn has deranged by his touch; that is because they said, "Trade is also like usury!"; whereas Allah has made trading lawful and forbidden usury; for one to whom the guidance has come from his Lord, and he refrained therefrom, is lawful what he has taken in the past; and his affair is with Allah; and whoever continues earning it henceforth, is of the people of fire; they will remain in it for ages.
[Baqarah 2:276] Allah destroys usury and increases charity; and Allah does not like any ungrateful, excessive sinner.
[Baqarah 2:277] Indeed those who believed and did good deeds and kept the prayer established and paid the charity - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.
[Baqarah 2:278] O People who Believe! Fear Allah and forego the remaining usury, if you are Muslims.
[Baqarah 2:279] And if you do not, then be certain of a war with Allah and His Noble Messenger; and if you repent, take back your principal amount; neither you cause harm to someone, nor you be harmed.
[Baqarah 2:280] And if the debtor is in difficulty, give him respite till the time of ease; and your foregoing the entire debt from him is still better for you, if only you realise.
[Baqarah 2:281] And fear the day in which you will be returned to Allah; and every soul will be paid back in full what it had earned, and they will not be wronged.
Section 39
[Baqarah 2:282] O People who Believe! If you make an agreement for debt for a specified time, write it down; and appoint a scribe to write it for you with accuracy; and the scribe must not refuse to write in the manner Allah has taught him, so he must write; and the liable person (debtor ) should dictate it to him and fear Allah, Who is his Lord, and not hide anything of the truth; but if the debtor is of poor reasoning, or weak, or unable to dictate, then his guardian must dictate with justice; and appoint two witnesses from your men; then if two men are not available, one man and two women from those you would prefer to be witnesses, so that if one of them forgets, the other can remind her; and the witnesses must not refuse when called upon to testify; do not feel burdened to write it, whether the transaction is small or big - write it for up to its term’s end; this is closer to justice before Allah and will be a strong evidence and more convenient to dispel doubts amongst yourselves - except when it is an instant trade in which exchange is carried out immediately, there is no sin on you if it is not written down; and take witnesses whenever you perform trade; and neither the scribe nor the witnesses be caused any harm (or they cause any harm); and if you do, it would be an offence on your part; and fear Allah; and Allah teaches you; and Allah knows everything.
[Baqarah 2:283] And if you are on a journey and cannot find a scribe, then a mortgage (deposit) must be handed over; and if one of you trusts the other, the one who is trusted may return the mortgage entrusted to him and fear Allah, his Lord; and do not hide testimony; and if one hides it, his heart is sinful from within; and Allah knows what you do.
Section 40
[Baqarah 2:284] To Allah only belongs all whatever is in the heavens and all whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will take account of it from you; so He will forgive whomever He wills and punish whomever He wills; and Allah is Able to do all things.
[Baqarah 2:285] The Noble Messenger believes in what has been sent down to him by his Lord, and so do the believers; all have accepted faith in Allah and His angels and His Books and His Noble Messengers; saying, "We do not make any distinction, in believing, between any of His Noble Messengers"; and they said, "We hear, and we obey; Your forgiveness be granted, O our Lord, and towards You is our return."
[Baqarah 2:286] Allah does not burden anyone, except with something within its capacity; beneficial for it is the virtue it earned, and harmful for it is the evil it earned; "Our Lord! Do not seize us if we forget or are mistaken; our Lord! And do not place on us a heavy burden (responsibility) as You did on those before us; our Lord! And do not impose on us a burden, for which we do not have the strength; and pardon us - and forgive us - and have mercy on us - You are our Master, therefore help us against the disbelievers."

.
END OF SURAH HOLY QURAN - THE TREASURE OF FAITH (English Translation)
AL RAHMAN
(Revealed at Medinah - contains 78 verses - 3 sections)

Allah - beginning with the name of - the Most Gracious, the Most Merciful


Section 1[Rahman 55:1] Allah, the Most Gracious [Rahman 55:2] Has taught the Qur’an to His beloved Prophet(Mohammed - peace and blessings be upon him). [Rahman 55:3] Has created Prophet Mohammed (peace and blessings be upon him) as the soul of mankind. [Rahman 55:4] Has taught him the knowledge of the past and the future. [Rahman 55:5] The sun and the moon are scheduled. [Rahman 55:6] And the plants and the trees prostrate (for Him). [Rahman 55:7] And Allah has raised the sky; and He has set the balance. [Rahman 55:8] In order that you may not corrupt the balance. [Rahman 55:9] And establish the measures justly, nor decrease the due weight. [Rahman 55:10] And He appointed the earth for the creatures. [Rahman 55:11] In which are fruits, and covered dates. [Rahman 55:12] And grain covered with husk, and fragrant flowers. [Rahman 55:13] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:14] He created man from clay like that of earthenware. [Rahman 55:15] And created jinn from the flame of fire. [Rahman 55:16] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:17] Lord of both the Easts, and Lord of both the Wests! [Rahman 55:18] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:19] He has set flowing two seas that appear to meet. [Rahman 55:20] Whereas there is a barrier between them so they cannot encroach upon one another. [Rahman 55:21] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:22] Pearls and coral-stone come forth from them. [Rahman 55:23] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:24] To Him only belong the sailing ships, raised above the sea like hills. [Rahman 55:25] So O men and jinns! Which favour of your Lord will you deny? Section 2 [Rahman 55:26] For everything on the earth is extinction. [Rahman 55:27] And eternal is the Entity of your Lord, the Most Majestic and the Most Honourable. [Rahman 55:28] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:29] All those who are in the heavens and the earth seek only from Him; every day is an enterprise for Him. [Rahman 55:30] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:31] Disposing all works quickly We tend towards your account, O you two large groups! [Rahman 55:32] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:33] O the groups of jinns and men, if you can cross the boundaries of the heavens and the earth, then cross them; wherever you may go, His is the kingdom! [Rahman 55:34] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:35] Flames of smokeless fire and black smoke without flames, will be let loose on you, so you will not be able to retaliate. [Rahman 55:36] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:37] And when the heaven will split, it will appear like a rose painted red. [Rahman 55:38] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:39] On that day no sinner will be questioned about his sins, from men or from jinns. [Rahman 55:40] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:41] The criminals will be recognised from their faces, so will be caught by their forelocks and feet, and thrown into hell. [Rahman 55:42] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:43] This is hell, which the criminals deny. [Rahman 55:44] They shall keep going back and forth between it and the extremely hot boiling water. Section 3 [Rahman 55:45] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:46] And for one who fears to stand before his Lord, are two Gardens. [Rahman 55:47] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:48] Having numerous branches. [Rahman 55:49] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:50] In the two Gardens flow two springs. [Rahman 55:51] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:52] In which are fruits of all kinds, each of two varieties. [Rahman 55:53] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:54] Reclining upon thrones that are lined with brocade, with the fruit of both Gardens close enough to be picked from under. [Rahman 55:55] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:56] Upon thrones are the women who do not gaze at men except their husbands, and before them, are untouched by any man or jinn. [Rahman 55:57] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:58] They are like rubies and coral-stone. [Rahman 55:59] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:60] What is the reward of virtue except virtue (in return)? [Rahman 55:61] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:62] And besides them, there are two more Gardens. [Rahman 55:63] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:64] Densely covered with foliage, appearing dark. [Rahman 55:65] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:66] In the Gardens are two springs, overflowing with abundance. [Rahman 55:67] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:68] In them are fruits (of all kinds), and dates and pomegranate. [Rahman 55:69] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:70 In them are women of good behaviour and gorgeous faces. [Rahman 55:71] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:72] They are houris (maidens of Paradise), hidden from view, in pavilions. [Rahman 55:73] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:74] Untouched by any man or jinn, before them. [Rahman 55:75] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:76] Reclining on green cushions and beautiful decorated carpets. [Rahman 55:77] So O men and jinns! Which favour of your Lord will you deny? [Rahman 55:78] Most Auspicious is the name of your Lord, the Most Majestic and the Most Honourable.

END OF SURAH

HOLY QURAN - THE TREASURE OF FAITH (English Translation)
YAA-SEEN
(Revealed at Mecca - contains 83 verses - 5 sections)

Allah - beginning with the name of - the Most Gracious, the Most Merciful


Section 1[Yaa-Seen 36:1] Yaa-Seen (Alphabets of Arabic language - Allah and to whomever He reveals, know their precise meanings.) [Yaa-Seen 36:2] By oath of the wise Qur’an. [Yaa-Seen 36:3] You (O dear Prophet Mohammed – peace and blessings be upon him) are indeed one of the Noble Messengers. [Yaa-Seen 36:4] On the Straight Path. [Yaa-Seen 36:5] (The Qur’an is) Sent down by the Almighty, the Most Merciful. [Yaa-Seen 36:6] So that you may warn these people whose ancestors were not warned, they are therefore unaware. [Yaa-Seen 36:7] Undoubtedly, it (their disbelief) has proved true for most of them, so they will not believe. [Yaa-Seen 36:8] We have indeed put shackles around their necks reaching up to the chins, so they remain facing upwards. [Yaa-Seen 36:9] And We have set a wall before them and a wall behind them, and covered the top - so they are unable to see anything. [Yaa-Seen 36:10] And it is the same for them, whether you warn them or do not warn them - they will not believe. [Yaa-Seen 36:11] You warn only him who follows the advice and fears the Most Gracious without seeing; therefore give him glad tidings of forgiveness and an honourable reward. [Yaa-Seen 36:12] We will surely bring the dead to life and We record what they send ahead and the signs they will leave behind; and We have accounted all things in a clear Book. Section 2 [Yaa-Seen 36:13] And relate to them the signs of the people of the city - when two emissaries came to them. [Yaa-Seen 36:14] When We had sent two towards them and they denied them both, so We fortified them with a third, and they all said, “Indeed we have been sent to you.” [Yaa-Seen 36:15] They said, “You are nothing but mortals like us; the Most Gracious has not sent down anything - you are nothing but liars.” [Yaa-Seen 36:16] They answered, “Our Lord knows that surely, without doubt, we have been sent towards you.” [Yaa-Seen 36:17] “And our duty is nothing but to plainly convey(the message).” [Yaa-Seen 36:18] They (the people of the city) said, “We think you are ominous; indeed, if you do not desist, we shall surely stone you to death, and you will surely face a grievous torture at our hands.” [Yaa-Seen 36:19] They said, “Your evil omens are with you! What! You get annoyed for being advised? In fact you are a people who transgress the limits!” [Yaa-Seen 36:20] And from the outermost part of the city came a man running; he said, “O my people! Obey those who have been sent.” [Yaa-Seen 36:21] “Obey those who do not ask any fee from you, and they are on guidance.” PART 23 [Yaa-Seen 36:22] “And what is the matter with me that I should not worship Him Who created me, whereas it is towards Him that you are to return?” [Yaa-Seen 36:23] “What! Shall I appoint Gods other than Allah? So that if the Most Gracious should wish me any harm, their intercession would be of no use to me, nor would they be able to save me?” [Yaa-Seen 36:24] “Undoubtedly, I am then in open error.” [Yaa-Seen 36:25] “Indeed I have believed in your Lord, so heed me.” [Yaa-Seen 36:26] It was said to him, “Enter Paradise”; he said, “If only my people knew!” [Yaa-Seen 36:27] “The manner in which my Lord has pardoned me and made me of the honoured ones!” [Yaa-Seen 36:28] And after him, We did not send down any army from heaven against his people, nor did We intend to send down an army. [Yaa-Seen 36:29] It was just one scream, and with it they were extinguished. [Yaa-Seen 36:30] And it was said, “Woe to those bondmen - whenever a Noble Messenger comes to them, they mock at him!” [Yaa-Seen 36:31] Have they not seen how many generations We destroyed before them, which will not return to them? [Yaa-Seen 36:32] And without exception, all of them will be brought forth before Us. Section 3 [Yaa-Seen 36:33] And a sign for them is the dead earth; We gave it life and We produced from it grain, so they eat from it. [Yaa-Seen 36:34] And We have placed in it gardens of dates and grapes, and We have made springs of water in it. [Yaa-Seen 36:35] So that they may eat from its fruits, whereas they are not manufactured by their hands! So will they not be grateful? [Yaa-Seen 36:36] Purity is to Him Who created all pairs, from what the earth grows, and of themselves, and from the things they do not know. [Yaa-Seen 36:37] And a sign for them is the night; We strip the day out of it, thereupon they are in darkness. [Yaa-Seen 36:38] And the sun runs its course for its final destination; this is a command of the Almighty, the All Knowing. [Yaa-Seen 36:39] And We have appointed positions for the moon till it returns like an old branch of the date palm. [Yaa-Seen 36:40] It is not for the sun to catch up with the moon, nor does the night surpass the day; and each one of them floats in its orbit. [Yaa-Seen 36:41] And a sign for them is that We lodged them in a laden ship, while they were in their forefathers backs. [Yaa-Seen 36:42] And We have created for them similar ships, in which they now ride. [Yaa-Seen 36:43] And if We will, We can drown them, so there would be no help in their distress, nor would they be saved. [Yaa-Seen 36:44] Unless by mercy from Us, and as a comfort for a while. [Yaa-Seen 36:45] And when it is said to them, “Beware of what is before you and what is behind you, in the hope of your gaining mercy”, they turn away! [Yaa-Seen 36:46] And whenever a sign comes to them from the signs of their Lord, they always turn away from it! [Yaa-Seen 36:47] And when it is said to them, “Spend in Allah’s cause, from what Allah has provided you”, the disbelievers say regarding the believers, “Shall we feed these, whom if Allah willed, would have fed? You are not but in open error!” [Yaa-Seen 36:48] And they say, “When will this promise be fulfilled, if you are truthful?” [Yaa-Seen 36:49] They await just one scream, which will overcome them while they are involved in worldly disputes. [Yaa-Seen 36:50] Therefore neither able to make a will, nor returning to their homes. Section 4 [Yaa-Seen 36:51] And the Trumpet will be blown - so they will come forth from the graves, running towards their Lord. [Yaa-Seen 36:52] Saying, “O our misfortune! Who has raised us from our sleep? This is what the Most Gracious had promised, and the Noble Messengers had spoken the truth!” [Yaa-Seen 36:53] It is just one scream, and every one of them will be brought together before Us! [Yaa-Seen 36:54] So this day no soul will be wronged in the least; and you will not be compensated except for your deeds. [Yaa-Seen 36:55] Indeed this day the dwellers of Paradise are in comfort, with blissful hearts. [Yaa-Seen 36:56] They and their wives are in shades, reclining on thrones. [Yaa-Seen 36:57] In it (paradise) are fruits for them and whatever they ask for. [Yaa-Seen 36:58] Upon them will be “Peace” - a Word from their Merciful Lord! [Yaa-Seen 36:59] “And be separated (from others) this day, O you criminals!” [Yaa-Seen 36:60] “O Descendants of Adam! Did I not take a covenant from you that you shall not worship the devil? Undoubtedly, he is your open enemy.” [Yaa-Seen 36:61] “And that you shall worship Me? This is the Straight Path.” [Yaa-Seen 36:62] “And he has indeed led a large number of you astray; so did you not have sense?” [Yaa-Seen 36:63] “This is hell, which you were promised.” [Yaa-Seen 36:64] “Enter it this day - the recompense of your disbelief.” [Yaa-Seen 36:65] This day We will set a seal on their mouths, and their hands will speak out to Us and their feet will bear witness to their deeds. [Yaa-Seen 36:66] And had We willed, We could have quenched their eyes so they would rush towards the path, unable to see a thing. [Yaa-Seen 36:67] And had We willed, We could have disfigured their faces while they were in their homes, therefore unable to go forward or turn back. Section 5 [Yaa-Seen 36:68] And whomever We bring to an old age, We reverse him in creation; so do they not understand? [Yaa-Seen 36:69] And We have not taught him (Prophet Mohammed- peace and blessings be upon him) to recite poetry, nor does it befit him; it is nothing but an advice and the bright Qur’an. [Yaa-Seen 36:70] To warn the living , and to prove the Word against disbelievers. (Only the believers are deemed alive in Allah’s sight.)* [Yaa-Seen 36:71] Did they not see that We have created animals for them from Our handiwork, so they are their owners? [Yaa-Seen 36:72] And have subjected the animals for them, so they ride some animals and eat some? [Yaa-Seen 36:73] And for them in the animals are numerous different benefits and drinks; so will they not be grateful? [Yaa-Seen 36:74] And they have appointed Gods other than Allah, that perhaps they may be helped! [Yaa-Seen 36:75] They (the appointed Gods) cannot help them; and they and their armies will come (to Us), as captives. [Yaa-Seen 36:76] Therefore (O dear Prophet Mohammed - peace and blessings be upon him) do not grieve because of what they (the disbelievers) say; indeed We know what they conceal and what they disclose. [Yaa-Seen 36:77] And did not man see that We have created him from a drop of semen? Yet he is an open quarreller! [Yaa-Seen 36:78] And he invents an example for Us, while forgetting his own creation, saying, “Who is such that can revive the bones when they have completely rotted away?” [Yaa-Seen 36:79] Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “They will be revived by the One Who created them the first time; and He is the All Knowing of every creation.” [Yaa-Seen 36:80] “The One Who has created for you fire from the green tree, so you kindle from it.” [Yaa-Seen 36:81] And is it not possible for the One Who created the heavens and the earth to create the likes of them? It is surely possible, why not? And He is the Great Creator, the All Knowing of everything. [Yaa-Seen 36:82] And His only task when He intends a thing is to command it, “Be” - and it thereupon happens! [Yaa-Seen 36:83] Therefore Purity is to Him in Whose Hand * is the control over all things and it is towards Him that you will be returned. (Used as a metaphor to mean Power)

END OF SURAH

Islam, Jihad, and Terrorism

2012-10-22T05:26:00.002-07:00

"Islam" and other various Islamic terms and concepts are grossly misunderstood in the West. Muslims can hardly find anyone to blame but themselves because (a) they have failed to live by the Islamic tenants in our times, and (b) they have failed to promote understanding of Islam in the West through outreach projects. This brochure is a humble attempt to briefly explain the terms given in the title. The Institute of Islamic Information & Education (III&E) has published almost fifty brochures and several articles for promoting understanding of Islam among Muslims and non-Muslims equally. Please write to the III&E or visit their web site for more information.

Some of the Islamic Terms

Islam: means a commitment to live in peace through submission to the Will of God (Allah).

Muslim: is a person who makes a commitment to live in peace through servitude to Allah.

Jihad: means "struggle" and "strive" against evil thoughts, evil action and aggression against a person, family, society or country. Jihad may be a "justifiable war", borrowing the Christian term.

Mujahid: is a person who engages in Jihad for the sake of Allah according to the Quran (Muslim's source book for guidance) and Sunnah (the teachings of Prophet Muhammad (peace be upon him). Mujahidin is the plural of Mujahid.

"Islamic terrorism": There is no such phrase or term in the Islamic source books of the Quran or the Sunnah and has no place in Islam.

Sunnah: Sunnah is the preferred way of the Prophet Muhammad that includes his teaching. The sources of the Sunnah are authentic Hadith (reports of the Prophet's sayings, doings and approvals) collections.

The True Meaning of "Jihad"

Jihad is usually associated with Islam and Muslims, but in fact, the concept of Jihad is found in all religions including Christianity, Judaism and political/economic ideologies, such as, Capitalism, Socialism, Communism, etc. Islam defines Jihad as striving and struggling for improvement as well as fighting back to defend one's self, honor, assets and homeland. Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following:

Learn, teach, and practice Islam in all aspects of one's life at all times to reach the highest and best education in order to benefit oneself, family and society.

Be a messenger of Islam everywhere, in every behavior and action.

Fight evil, wrongdoing, and injustice with all one's power by one's hand (action), with one's tongue (speech), or at least with one's heart (prayer).

Respond to the call for Jihad with money, effort, wisdom and life; yet, never fight a Muslim brother, a Muslim country, or a non-Muslim society that respects its treaties and harbors no aggressive designs against Islam or Muslims.

Suicide under any pretext is not condoned as Jihad in Islam.

Converting people to Islam by force or coercion is never Jihad but a crime, punishable by law.

The concept of Muslim men rushing out to kill themselves to get "70 dancing virgins" in Paradise, is really quite silly.

The fact of the matter is, the "companions of Paradise" are mentioned as being pure and so much above anything we might imagine on earth, so as to indicate to us they are perpetually "virgin" and are not "touched" by men or devils.

The words "perpetual virgin" even in English, should give anyone the understanding these are not such as we have known on earth.

There can be no mistaking the meaning in the Arabic language as to the purity and innocence of these companions.

The Levels of Jihad

A personal struggle within one's self to submit to Allah, fight evil within one's self, achieve higher moral and educational standards - Inner Jihad.

Jihad against evil, injustice and oppression within one's self, family and society -Social Jihad.

Jihad against all that prevents Muslims from servitude to God (Allah), people from knowing Islam, defense of a Muslim society (country), retribution against tyranny, and/or when a Muslim is removed from their homeland by force - Physical Jihad or an armed struggle.

The Quran defines physical Jihad as being the highest level of Jihad that one can undertake. Its reward is eternal Paradise. Muslims also know that all humans are accountable for what they have done during their life on this earth. Muslims will be asked about what they did with their lives and their level of submission to Allah on the Day of Judgment.

Does Jihad mean Holy War?

In Islam, there is no such thing as holy war. This terminology was generated in Europe during the Crusades and their war against Muslims. Islam recognizes Jews and Christians as the "People of the Book" because they all follow the Prophet Abraham, believing in Moses' and Jesus' teachings. For many centuries, Muslims have peacefully coexisted with Christians, Jews, and people of other faiths, maintaining social, business, political and economic treaties. Islam respects all humans and faiths as long as there is no religious oppression, forbidding Muslims from serving Allah, preventing others from learning about Islam, and not respecting treaties. For more information on the topic of Jihad see the brochure Jihad Explained or request brochure #18 from the III&E, the publisher of this article.

Who is authorized to call for Jihad as a war?

Jihad must be performed according to Islamic rules and regulations and only for the sake or in the service of Allah. The physical or military Jihad must be called by a Muslim authority, such as, a president or head of a Muslim country after due consultations with the learned leadership.

What Does Islam Say about Terrorism?

The term "terrorism" does not exist in the Quran or the teachings of the Prophet Muhammad. If the terms "terrorist or terrorism" are derived from a verb used in the Quran, such as 5:33 describing a "Muslim's" terrorist acts, it is in condemnation and prescribes most severe punishment. Islam is a religion and a way of life that does not separate politics from religion. Islam is a religion of mercy, unity and most importantly peace with one's self and others, to defend not to fight. Allah said in His Book the Quran:

"God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes, that you should show them kindness and deal justly with them. God loves just dealers." [Noble Quran 60:8]

"Fight in the cause of God against those who fight you, but do not begin aggression, for God loves not aggressors." [Noble Quran 2:190]

"If they seek peace, then seek you peace and trust in God for He is the Hearer, the Knower." [Noble Quran 8:61]

" and let not the hatred of others make you avoid justice. Be just: that is next to piety; and fear Allah, for Allah is well-acquainted with all that you do." [Noble Quran 5:8]

"But (remember that an attempt at) requiting evil may, too, become an evil: hence whoever pardons (his foe) and makes peace, his reward rests with Allah- for, verily He does not love transgressors." [Noble Quran 42:40]

"The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! He between whom and thee there was enmity, (will become) as though he was a bosom friend. [Noble Quran 41:34]

Some of the Prophet Muhammad's Teachings (Sunnah)

He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree, and he advised them, "do not betray, do not be excessive, do not kill a newborn child."

"Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years."

"The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed." Killing is the second major sin in Islam.

"Truly your blood, your property, and your honor are inviolable."

"There is a reward for kindness shown to every living animal or human."

Islam and Human Rights

The Quran and Sunnah encourage Muslims to respect the life and property of all mankind.

In an Islamic State these rights are considered sacred, whether a person is Muslim or not.

Islam protects honor, forbids insulting others, and/or making fun of them.

Islam rejects certain individuals or nations being favored because of their wealth, power, and/or race.

All Muslims believe that Allah created all humans free and equal, only to be distinguished from each other on the basis of God-consciousness or piety and never on the basis of race, color or ethnicity.

Islam is a practical religion that respects all human beings and it was revealed for all mankind. Its message is that of peace and submission to Allah. Muslims believe in all the Prophets mentioned in the Bible, and the Quran. The Quran shares many moral teachings of the Old Testament and the New Testament. These three religions (and their books) were founded upon the revelations by One True God, Allah. For more information on this topic please see the brochure Human Rights In Islam or ask for brochure #7 from the III&E, the publisher of this article.

Jihad in the Bible

Let us see what the Bible has to say about Jihad in the meaning of war and violence. The following verses are from the Bible, New International Version (NIV), 1984

"Do not allow a sorceress to live. Anyone who has sexual relations with an animal must be put to death. Whoever sacrifices to any god other than the LORD must be destroyed." [Exodus 22:18-20]

"This is what the LORD, the God of Israel, says: 'each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.' The Levites did as Moses commanded and that day about three thousand of the people died." [Exodus 32:27-28]

"The LORD said to Moses, 'Take vengeance on the Midianites for the Israelites. The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps. (Moses ordered) "Now kill all the boys. And kill every women who has slept with a man, but save for yourselves every girl who has never slept with a man." [Numbers 31:1-18]

(Jesus said) "But those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me." [Luke 19:27]

"He (Jesus) said to them, 'But now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one." [Luke 22:36]

Differential treatment

Muslims follow a religion of peace, mercy and forgiveness. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the basic tenants of Islam.

When Timothy McVeigh bombed the Oklahoma City building, no American or Christian was labeled as a terrorist or was the target of hate crimes. When Irish Christians carry out acts of terrorism against each other and on the British Isles, the Christian religion is not blamed but individuals or their political agenda. Unfortunately, the same is not true for American Muslims and Arabs. The vast majority of Muslims or Arabs have no association with the violent events around the world yet Islam is invoked with terrorism. It is unfair to 1.5 billion Muslims of the world and religion of Islam.

Criteria of guilt

Innocent until proven guilty in an open court is an accepted universal principle of justice along with liberty and freedom for all humankind. However, the U.S. failed to practice the same principles for those who are not U.S. nationals. Even worse, the U.S. is creating military tribunal for secret trials because there may be inadequate evidence to prove Arabs and Muslims guilty in open courts.

May Allah bless us all and purify our hearts from all misunderstanding, malice, hate and anger.

Jihad

2012-10-22T05:22:00.002-07:00

Men In Islam

2012-10-22T05:06:00.001-07:00

It was brought to my attention that I had concentrated on the duties and responsibilities of the woman in Islam, why hadn't I included the duties and responsibilities of the man? On this page will be listed the duties and responsibilities of the man according to the Qur'an and Sunnah.

Religious Obligations

The man, once he reaches the age of puberty, is responsible for performing all salats (prayers), fasting, and the performance of Hajj when he is financially and physically able. It is mandatory on him to attend all prayers at the mosque in congregation if he is physically able to do so. This is especially true of Juma'ah.
CONCERNING PRAYER IN JUMA'AH: Prayer in Juma'ah is acceptable only if he prays it with the Muslim Juma'ah in the mosque - since Allah ta'aalaa did not only order Prayer but also added to it - And bow down your heads with those who bow down (in worship). [2:43] - and he is not allowed to suffice with praying in his home and leave the Juma'ah of the Muslims. And the Messenger (S) ordered every fit and well Muslim to pray in the Mosque and desired to burn those who remained in their houses - as occurs in 'Sahih al- Bukhari' and 'Sahih Muslim' from Abu Hurairah (R). He (S) did not burn the houses because of the presence of women and children on whom Prayer in the mosque is not obligatory.
Following is another excerpt form an article by Sheikh ibn Baaz's article on prayer... <<.....During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the I'sha prayer). There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said "The best of the prayers are those which are fulfilled at one's own home, with exception to obligatory prayers which should be performed in congregation at the mosque.">> Following are a collection of Hadith that speak about the importance of congregational prayer... Sahih Al-Bukhari Hadith -Hadith 1.631 Narrated by Abu Huraira The Prophet said, "Allah will prepare for him who goes to the mosque (every) morning and in the afternoon (for the congregational prayer) an honorable place in Paradise with good hospitality for (what he has done) every morning and afternoon going. -------- Sahih Al-Bukhari Hadith - Hadith 1.619 Narrated by Abu Said Al Khudri The Prophet said, "The prayer in congregation is twenty five times superior to the prayer offered by person alone." ------ Sahih Al-Bukhari Hadith - Hadith 1.620 Narrated by Abu Huraira Allah's Apostle said, "The reward of the prayer offered by a person in congregation is twenty five times greater than that of the prayer offered in one's house or in the market (alone). And this is because if he performs ablution and does it perfectly and then proceeds to the mosque with the sole intention of praying, then for every step he takes towards the mosque, he is upgraded one degree in reward and his one sin is taken off (crossed out) from his accounts (of deeds). When he offers his prayer, the angels keep on asking Allah's blessings and Allah's forgiveness for him as long as he is (staying) at his Musalla. They say, 'O Allah! Bestow Your blessings upon him, be Merciful and kind to him.' And one is regarded in prayer as long as one is waiting for the prayer."

Duties in regards to marriage

"Because the Qur'an and the Sunnah of the Prophet have commanded kindness to women, it is the husband's duty to consort with his wife in an equitable and kind manner."¹ This means that he is responsible for her maintenance, and that of any children, he cannot abuse nor keep her in suspense or uncertainty. If he feels that he cannot fulfill his obligations to her then he must let her go in peace and justice. He should not force her to seek Khul (divorce by the wife) just to get a return of the Mahr (dowry), for in this case, she would be entitled to keep it. I have gone into this in more depth under Divorce.
The article below has a list of guidelines for the husband.

Family Etiquettes: A Husband's Responsibilities towards his family

	Author: Dr. Marwaan Al-Qaisee
	Source: Al-Asaalah Magazine
	Translation: Al-Muntaqaa Newsletter Staff (see Issue 2).

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn't find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife's easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn't mean that you can exploit what Allah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife's family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman's service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

WOMEN'S POSITION, ROLE, AND RIGHTS IN ISLAM

2012-10-22T04:58:00.001-07:00

In this paper I argue that the position of women in Islam in theory, that is, according to the Qur'an and Hadiths (tradition) of the Prophet, differs vastly from Islam in practice. It is not the Islamic ideologies that determine the position of women in the Islamic societies, it is rather the pre-Islamic patriarchal ideologies existing in a particular society, combined with the lack of education and ignorance, that construct the Muslim women's position.

Women's Position in Islam in the Idea of Creation
Women's Spiritual Status in Islam
Women Rights in Islam Regarding Education
Women's Social Position in Islam
Women's Rights Concerning Marriage
The Economic and Political Position of Women in Islam

Women's Position in Islam in the Idea of Creation

Islam in theory, has given men and women equal rights in every aspects of life. Islam gives men and women equality in the idea of Creation of human beings. Concerning the idea of Creation the Qur'an in Sura 4, Verse 1 states:

O mankind! reverence your Guardian-Lord Who created you from a single Person, Created, of like nature, His mate, and from them twain Scattered (like seeds) countless men and women-Fear Allah, through whom ye demand your mutual (rights) and (reverence) the wombs (that bore you): For Allah Ever watches over you.

In Sura 7, Verse 189 the Qur'an States:
It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love)...

Sura 42, Verse 11 states:
(He is) the Creator of Heaven and the Earth: He has made for you pair from among yourselves...

Sura 49, Verse 13 states:
O mankind! We created you from a single (pair) of male and female, and made you into nations and tribes, that you may know each other ( not that you despise each other)...

And Sura 16, Verse 72 States:
And Allah has made for you mates (and Companions) of your own nature...

Women's Spiritual Status in Islam

Not only in the idea of creation Islam has granted equality to men and women, but also women are given the same spiritual status as men. For example Qur'an Sura 33 Verse 35 states:

For Muslim men and women- For believing men and women. For devoted 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 ( and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah praise- for them has Allah prepared forgiveness and great reward.

In Sura 74, Verse 38 the Qur'an states:
Every soul will be (held) in pledge for its deeds.

In Sura 16, Verse 97 the Qur'an states:
Whoever works righteousness, man or woman, and has Faith, Verily, to him will We give new Life, and life that is good pure, and We will bestow on such their reward according to the best of their actions.

In Sura 4, Verse 124 the Qur'an states:
If any do deeds of righteousness-be they male or female and have faith, they will enter Heaven, and not the least injustice will be done to them.

In the above verses a woman's obligations to the Islamic principles and practices are the same as those of a man. Women are not exempted from any of these obligations because of their gender. However, under special circumstances a woman may not be required to fast, examples would be when she is pregnant, or is nursing a child-- if fasting threatens her life or her child's life. A man or a woman is exempt from fasting if he/she is sick or traveling. But he/she must make up for days he/she has missed in fasting at a more convenient time. A woman may not fast or participate in the performance of prayers during her menstrual periods and after childbirth as long as she is bleeding. But again, she must make up for the days she has missed fasting.

Women Rights in Islam Regarding Education

The Qur'an and Hadiths of the Prophet both obligate Muslim men and women to acquire knowledge and education. It is a duty for every Muslim. For example, concerning knowledge and education the Qur'an Sura 35 Verse 28 states:
Those truly fear Allah, among His Servants, who have knowledge.

Prophet's Hadiths repeatedly emphasizes the acquirement of education and knowledge for every Muslim male and female. For example, one Hadith states that, " Seeking knowledge is a duty of every Muslim, man or woman." (Ayisha Lemu 1978: 25). Another Hadith states, " Seek knowledge from the cradle to grave." (1978:25). Another Hadith states that, " The Father, if he educates his daughter well, will enter Paradise." (The World Bank Report July 9, 1993: 25). Yet another Hadith states that, " A mother is a school. If she is educated, then a whole people are educated" (1993: 25).

In early of Islamic history there were many women scholars who had very significant roles in the Islamic world. For example Ayisha, the Prophet's wife was one of the most famous Muslim scholars. Not only was she very intelligent, she had an exceptional memory. That is why she was considered one of the most important sources of Hadith. It has been stated in some Islamic reports that the Prophet told the Muslims to go to Ayisha for guidance and learning of religious duties. The Prophet also told the Muslims to trust Ayisha's teaching and guidance( Lemu 1978:: 251).

In the Islamic world, at the beginning of Islam, there were no restrictions or prohibitions toward women to seek knowledge and education. There were many women scholars in the fields of religion, literature, music, education, and medicine. For example, a woman named Nafisa who was related to Ali, the fourth Khalif, had a vast knowledge of and was an expert on the Hadiths of the Prophet. Many famous Muslim scholars of the time, such as Imam Shafi-ai would participate in Nafisa's scholarly discourse and learn from her (1978: 251-253).

Women's Social Position in Islam

In the pre-Islamic era, in the Arab societies, the women were deprived of the most basic human rights that are required for human existence. The practice of female infanticide was widely practiced among some of the Arab tribes. The first and foremost contribution that Islam made to elevate the social status of the Arab women was to give them the right to live. Islam forbade this inhuman practice and was highly critical of the attitudes allowing parents to reject their female children. Islam viewed the practice as a crime and murder.

Concerning the birth of a girl child and the patriarchal Arab society's attitudes toward it, the Qur'an Sura 16, verse 58 states:
when news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief!

The issue is continued in the Verse 59 in the same Sura,
With shame does he hide himself from his people, because of the bad news he had! On (sufferance and) contempt, or bury it in dust? Ah! what an evil (choice) they decide on? In Sura 81 Verses 8 and 9 the Qur'an states:
When the female (infant) buried alive, is questioned- For what crime she was killed;
Thus, the Qur'an viewed both the attitude of contempt and shame concerning the birth of a female child and the act of infanticide as equally evil. Along with saving the lives of women, Islam made sure they were treated with respect, kindness and justice.

Women's Rights Concerning Marriage

The equality of men and women is recognized by Islam in marriage. The Qur'an views the marriage of a man and a woman as sharing of the two halves of society. The objective of marriage, aside from human reproduction, is love, mercy, mutual respect, justice, emotional well being and spiritual harmony. Concerning this subject, the Qur'an Sura 30, Verse 21 states:
Among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): Verily in that are Signs for those who reflect.

This verse is central because it defines the relationship between the husband and the wife. Their relation is not just sexual, but also it involves love, mutual care, consideration and respect.

The Qur'an strongly emphasizes regulations governing behavior, conduct and human relation, for the purpose of preserving the family. The woman's role within the family is a crucial one, because it is in the family that the next generation of Muslims are raised. The woman as the mother has the crucial role as the early socializer and educators of the children. This role has a long lasting effect on the behavior, character and attitudes of the future generation of Muslims.

Islamic Law forbids the marriage of a woman by force. The girl's and the boy's consent is necessary. Although the parents play a major role in deciding a girl's or a boy's choice of mates, the final decision is up to the girl and the boy. For example, according to Ibn Abbas, a girl came to the Prophet and said that her father had forced her into marriage without her consent. The prophet gave her the choice of either continuing the marriage, or invalidating it (Badawi 1976: 139).

There are verses in the Qur'an concerning men and women that are controversial and have been the topic of discussion by various scholars through out the Islamic history. Different individuals have used these verses in order to discredit Islam. For example, in Sura 2 Verse 228 the Qur'an states:
And women shall have rights similar to rights against them, according to what is equitable. But men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.

This verse has been interpreted in different ways. Some see it as a degree in intelligence, other view it as a degree in superiority. However, many Muslim scholars argue that the degree is related to qiwama , that is, maintenance of the family. A man is legally obligated for this responsibility. Therefore, this "degree above them" has an economic base and has nothing to do with intelligence or superiority of men over women (1976 138-139).

Another controversial verse deals with the marriage of a man to two, three or four women. In Sura 4 Verse 3 the Qur'an states:
If ye fear that ye shall not be able to deal justly with orphans, marry women of your choice, two, or three, or four; But ye fear that ye shall not be able to deal justly (with them), Then only one...

This verse first sets the conditional clause of the orphans that introduces the rules for marriage. This verse comes after the war of Uhud when the Muslim community had to deal with many orphans and widows. The Qur'an allows marriage of a man to up to four women, so that the war widows and their children are protected from destitution. The Qur'an also orders the Muslims to treat the orphans and widows with justice and equality (Qur'an note 508, page: 184).

However, in Sura 4, Verse 129 the Qur'an states:
Ye are never able to be fair and just as between women, even if it is your ardent desire: but turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practice self-restraint, Allah is Oft Forgiving, Most Merciful.

Although the Qur'an allows a man to marry up to four women, it also sets conditions to this rule, that is, the husband must treat his wives with equality and justice in every aspect, that is, love, maintenance and so on. Moreover, in the verse 129 that the Qur'an states that a man is never capable of treating all his wives equally and justly in every aspect of life. Thus in truth, Islam encourages marriage with only one woman.

From the Islamic point of view, all family decisions should be done with mutual agreement of husband and wife, even if it is only weaning of a child from nursing.. For example, in Sura 2 Verse 233 the Qur'an states:
... If they [husband and wife] both decide on weaning, by mutual consent, and after due consultation, there is no blame on them.
The Qur’an and Hadiths both emphasizes the treatment of women with respect, justice and kindness. For example, one Hadith states "Fear God and respect women," another states " the best person amongst you is the one who has the best attitude toward women".

In pre-Islamic Arab societies, women were bought and sold as commodity. Islam by giving women the right to decide whom to marry, and have a part in the marriage contract, elevated her status from that of a commodity to that of an equal partner in the marriage institution.

The Qur'an also gave women the right to own her own mahr. The mahr is a payment that the husband makes to the wife, and is an important part of the marriage contract. It provides a woman with some kind of economic means in case of divorce and it also gives the woman the means of controlling the man's power of divorce (Esposito 1982: 17, 24-26).

Islam also recognizes the rights of women concerning divorce. Women have the same rights as those of men. However, due to the importance placed on the family in Islam, for its protection and maintenance, both men and women must follow certain procedures. For example, after the divorce both a man and a woman must wait a period of three months, called iddah . During this period of time the husband is responsible for the wife's maintenance. This waiting period has two functions: (1) to clarify whether the woman is pregnant or not. If she is pregnant, the husband is responsible for the wife's maintenance until the child is born. Furthermore, if the woman who is divorced has a young child, she can nurse the child for up two years and the father must maintain both the woman and her child. (2) Iddah also function as a cooling-off period during which the relatives and the community will try to help reconcile the couple ( Lemu 1978: 257-258).

The Economic and Political Position of Women in Islam

Islam has given women the rights to work, to own property and to have wealth. Women can seek employment and work in profession such as medical care, teaching, civil and justice professions. These rights remain the same before and after marriage.

Regarding the right to work, the Qur'an Sura 4 Verse 32 states:
And in nowise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: But ask Allah of his bounty. For Allah hath full knowledge of all things.

In the Islamic history there were no restrictions in women's full participation in the economic, political and social spheres of their society. For example, Khadija, the Prophet's first wife was one of the most important merchants of the time, and the Prophet himself was her employee. Ayisha, the Prophet's other wife was one of his most important advisers and consultants. In the early Islamic history women not only participated in various aspects of their society's public sphere, they also had the right to be elected to political offices. For example, Omar the second Khalif appointed a woman to oversee the affairs of the marketplace. The women also participated in wars and fought in the battles.

Islam gives women the right to inheritance. Neither her father nor her husband can lay any claim to her share of inheritance. Regarding this issue the Qur'an, Sura 4 Verse 7 states:
From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large-a determinate share.

In Sura 4 Verse 11 the Qur'an states:
Allah (thus) directs you as regard your children's (inheritance): to the male, a portion equal to that of two females...

This Verse also has been the center of controversy. Many individuals believe that this decision does not benefit women economically. Others argue that the decision is fair because a man is legally obligated to maintain his wife, children, parents and other relatives who are in need of assistance. Whereas a woman is exempt from these legal obligations. Her share is hers alone, she does not have to contribute to the family's maintenance if she does not want to do so.

The above brief discussion shows the equal status of men and women in Islam. However, in practice, these rights have been violated and the position of Muslim women has undergone dramatic changes for the worst since early Islamic era. Upon the death of the Prophet, the restriction of women's rights began to increase with the course of history. The pre-Islamic societies of Arab, Persian, Indians and others were patriarchal societies. They had their own cultures, customs, and belief systems.

The rapid expansion of Islam did not leave the new converts enough time to obtain sufficient Islamic education. This lead to disagreements between the new converts and the process of Islamization, that is, Islamic education and acculturation. These factors, in conjunction with growing wealth, leisure activities, sensuality combined with the corrupt morality of royal that influenced the upper class, stirred fear in all classes of urban groups for the chastity of their women. The socio-historical causes, which led to the deterioration in the position, status, and role of Muslim women, are many. the effect of these causes on the position of women was grave and led to their severe oppression. Her social, economic and political rights were violated. To make it even worse, her face, public presence, and voice became Aurah , that is, the subject of concealment(Alyamoni unpublished Dissertation, University of Illinois at Urbana-Champaign 1985: 48-50)

THE STATUS OF WOMEN

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WOMEN IN THE PAST

Prior to Islam, a woman’s status in the sight of all nations of the World was nothing more than the value of household goods. They were treated like animals. They were bought and sold. They had no choice in the matter of marriage; they had to silently accept the highest bidder. They never inherited, even from their close relatives. In fact, she herself would become an item of distribution just like any other commodity of inheritance in a descendant’s estate. Women were regarded merely as properties and possessions of men. Even in the so-called modern European countries they were not even regarded as human. Even in religious matters women were given no status by the men, for they were not considered to be worthy of prayer or fit to be counted as human.

It was generally accepted that it was permissible for men to bury their daughters alive, and this heartless act of inhumanity was regarded as an act sight of humanity and respect. Further more, it was generally accepted that if a lady was murdered then her murderer could not be punished in any way. Neither was he to be killed in retaliation nor was he to pay blood money. According to many religions, when a man dies, his wife has to burn herself to death.

WOMEN & MAN

In fact, it was as late as 586 AC that a little concession was given to women and after much arguing, debates and disputes, revolution was passed stating that a woman was a human but that she was created and born only to serve man. As late as 1856 women in Britain were not allowed their earnings and had no right to inheritance. In that year women perhilitioned pastinant which was composed safely of male members to allow married women to keep their own earnings and inherit property. In 1857 divorcee women were given the same rights as single woman but married women had to wait until 1893 to receive the same rights.

Testullion, a religious leader of the early period of Christianity interprets the Christian idea of women in these words: “She is the gate through which the devil enters she is the beginner of man to the forbidden tree, she is the breaker of the law of God and is the plunderer of man who is the image of God.

THE PROPHET REGARDING WOMEN

May our lives be sacrificed for that mercy unto mankind the Prophet Muhammad and the religion of truth which he brought and which opened the eyes of the World. He , with divine guidance taught mankind the real value of humanity. From the swarm of darkness and polytheism into the paradise of light and monotheism.

He enforced justice, making it obligatory for men to fulfill the rights of women. Just as it is necessary for them to fulfill the right of men. He freed women from the slavery of man. A woman was granted the ownership of her life and property. Thus, no man not even a father or a grand father could force a mature woman to marry against her wishes and desires, nor without her consent.

No person has the right to use her wealth without her permission. Just as males are entitled to their share in the estate of their relatives, females also have their own rights. To spend upon ones wife and to keep them happy within the boundaries of Islam is regarded as an act of worship. The blessed Prophet has stated:

“To have intercourse with ones wife is charity and a means of reward ". The Sahabah ? inquired. “O’ Prophet ? is there a reward for fulfilling your desires also?” The Holy Prophet replied, “Had he fulfilled his desires in the wrong place would he not have sinned?” The Sahabah answered “Yes.” So the Prophet then said, “In order to safeguard oneself from sin one will undoubtedly attain reward.”

DEPRIVING WOMEN

To deprive a woman of her rights is undoubtedly a severe oppression, which Islam has wiped out by means of very just and moderate laws. The so-called lifestyle of women is also a form of injustice to give them a free right depriving them of the guided authority of men and making them equally responsible to pursue their own livelihood to lead them to their destruction.

PARENT'S UPBRINGING OF A CHILD

Unfortunately, nowadays, the parents themselves encourage their young daughters to go and earn their own livelihood and when things go wrong they question themselves as to how the situation came about. They will cry for months on end little knowing that they themselves sent their daughters to the fire.

WHAT QURAN HAS REVEALED REGARDING WOMEN

Allah states in the Qur’ân: “And stay in your houses and do not display yourselves like that of the time of ignorance.”
(Surah Ahzab)

And at another place: “And tell the believing women to lower their gazes (from forbidden things) and protect their private parts and not to show off their adornments only that which is apparent.”
(Surah Nur)

In Surah Baqarah Allah has declared: “And the men have superiority over the women.” In other words, men are their guardian governors. The difference could be likened to the necessity of appointing a captain in a football team, where the captain is subjected to the same rules and privileges of his teammates. But a greater responsibility and a higher rank have been conferred upon him in order to maintain a proper system for the smooth running of the team.

WOMEN AND THE MODERN SOCIETY

During the pre-Islamic era women were treated like animals and household goods. Unfortunately today the modern world has ushered in a second period of ignorance in which, in its attempt to rectify the folly of the pre-Islamic times.

Some of the ill effects created by removing women from under the guardianship and authority of men:

a) The respect for women has been lost.
b) Marked increase in the divorce rate.
c) Neglect of children.
d) Children are not being educated and trained in an Islamic way.
e) Jobs of male personnel being taken by females, resulting in the increase of unemployment.
f) Increase in the instances of rape.
g) The rise in the unemployment amongst males leads to loafing idleness which encourages alcoholism, drug abuse, rape, murder, robbery and a host of other social evils.

All this in the name of liberation.

Nowadays, there are some misguiding and misleading notions regarding the status of the rank of women in Islam. This information is given by people who consider women in Islam to be prisoners and someone who has no rights and is always under the domination of man. The importance given to a woman can be deduced from the following Hadith:

PROPHETS WORDS REGARDING WOMEN.

The Holy Prophet has stated :
“The best amongst you is the one who is the best towards his wife.”
(Tirmidhi, Ibne-Majah, Dasimi.)

On another occasion the Prophet stated: “Paradise lies under the feet of mothers.”
(Bukhari)

On another occasion the Prophet was questioned, “Who deserves the best care from me?” The Prophet replied, “Your mother.” He repeated this three times. When he was asked a forth time he replied, “Your father and your near relatives.”
(Adab-ul-Mufrad)

THE FIRST PERSON TO ACCEPT ISLAM

Also, the first person to accept Islam was not a man, but it was a woman. Hazrat Khadija the wife of the Prophet .

THE FIRST MARTYR.
The first person to get martyred was also a woman. Abu-Jahal tied the right arm and leg onto one camel and tied the left arm and leg to another camel and shouted out:

“O’ Sumayyah radiallhu anha forsake the religion of Muhammad ?.” She replied,
“O’ Abu-Jahal make this camel run one-way and the other camel in the opposite direction, but I will never forsake the religion of Muhammad ” She was then martyred.

From the above it is clearly proven just what an important position is given to women in Islam. May Almighty Allah guide both the Muslim men and women and grant them the correct understanding of the true religion. Aameen

Heavenly Rights of Women

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IN THE NAME OF ALLAH THE MOST BENEFICENT AND MERCIFUL Introduction

A woman in Islam occupies a unique position, where she is ranked in a manner, which enables her to be respected in the fashion that she desires.

In our contemporary society Islam is considered an oppressive religion. In this society, women are viewed as objects: they are used, abused and victims of terrible crimes. In Islam, women are held high in esteem. Islam has liberated women from many things and has given them back their self-respect.

Through reading this booklet you can learn of the many benefits that a Muslim woman gains. You can also learn of the Shar’i view regarding women in certain situations, which gives you an insight of how to behave and practice in correct accordance to the Qur’an and Sunnah.

FRENCH DISCOVERY

Allah Ta’aalaa states in the Qur’an:

"And they (women) have rights similar to those (of men) over them in kindness. " (2: 228)

This aayah of the Holy Qur’an shows that the status of men and women are equal in that their rights are mutually compulsive (obligatory).

However, these "rights" are slightly different, as extorted in the verse:

"Men are in charge of women because Allah hath made the one of them excel the other, and because they spend of their property (for the support of women)." (4: 34)

THE STATUS OF WOMEN IN PRE-ISLAMIC DAYS :

Prior to Islam (in the days of ignorance) it was prevalent in the world that women were valued for even less then an item of domestic use. She was bought and sold as cattle. She had no choice of spouse - whoever her guardians chose for her, she would have to go with them. Women would not receive inheritance from deceased relatives, but instead she was included amongst the household goods (in the will). Men owned her, but herself owned nothing. Whatever was counted as her own she couldn’t utilize it according to her will.

In some continents, for example, in Europe (which is now regarded as the epitome of civilization and culture) women were not counted amongst humans. They didn’t have standing in religion, as they were considered unworthy of either worshipping or attaining Paradise.

In certain Roman circles, it was decided that women were defiled soulless animals.

Generally, for a father to bury his daughter alive was acceptable and was regarded as noble and respectable on his part. Many believed that if a husband died, then his wife should be cremated and her ashes buried with him.

In 586 AD, in France (after much conflict), women were granted with some kindness that women were humans but were created only to serve man!

The Mercy of Both Worlds, and the religion which the Holy Prophet Sallallahu Alaihi Wasallam brought was an eye opener for the world, teaching human to value human, spreading a constitution of justice and equality - women’s rights were portioned in the same manner as men had rights. Islam gave her the freedom of choice - she was made the mistress of her life and property, just as men were their own born masters. Marriage did not make her totally dependent, as the man no longer had any say in her own wealth. On the death / divorce of her husband, she was given the right to choose what she willed.

As far as inheritance was concerned she would also receive from her relatives. In fact the Holy Prophet Sallallahu Alaihi Wasallammade it an act of worship to spend on her and keep her happy. When women had no suitable rights, it was an oppression which Islam removed. However, if we momentarily look into what has happened to the status of women we shall find that to allow for complete independence, away from the guarding eyes of men, to make her solely responsible for her life and its necessities is in itself a dejection of her rights and corruption.

As the Arabic proverb relates:

"The ignorant man can never be moderate."

Islam is a life of moderation yet time and time again we find ourselves turning this moderation into a self inflicted life of extremities.

HEAVENLY RIGHTS

The " Days of Ignorance" were days in which every woman lived a devastating pitiful life. The culprits of such violence were not any superior beings, or any exalted creation, they were none but the very fathers, brothers, husbands, and fellow brothers of these silently suffering women.

An expectant mother would silently pray that the child she would bear would be a boy. Backing her desire for a boy would be an inner fear created by the men of her clan. For, if a girl was born, the mother would be reprimanded, her honor diminished. The father instead of rejoicing would be overcome with a mixture of shame and embarrassment. To announce the birth of a girl would be an issue of degradation and dishonor. The father’s only solution would be to silently take the child away and bury her alive beneath the ground.

We have taken the liberty, by the grace of Allah Ta’aalaa to bring to light how the Qur’an has upgraded women.

Allah Ta’aalaa has stated in the Holy Qur’an: " And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief. He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision." (An Nahl: 58 -59)

On another occasion Allah Ta’aalaa has stated within the mention of the happenings of the Day of Judgement: "And when the girl child that was buried alive is asked for what sin she was slain," (At- Takweer : 8-9 )

Those parents involved in burying their daughters alive are held in contempt by Allah Ta’aalaa. For this reason, on the Day of Judgement Allah Ta’aalaa will turn away from them and then ask the innocent child, for which wrongdoing were you slain?

For this helpless child, regardless of her cries and pleas no person was present to remove the heaps of soil and stone, which were so inhumanly thrown upon her.

It is the blessing of Islam that not only was this absurd custom abolished, but the birth of a girl is now considered a great blessing and virtue.

The Holy Prophet Sallallahu Alaihi Wasallam has stated: " Whosoever raises three girls (daughters \ sisters), upbringing them with good manners, and shows mercy upon them, until they are no longer dependent, then Allah will make Paradise obligatory upon him."

Upon hearing this a Companion questioned the Holy Prophet Sallallahu Alaihi Wasallam, " O’ Prophet of Allah Sallallahu Alaihi Wasallam, does this virtue apply to one who raises two girls?" The Prophet Sallallahu Alaihi Wasallam replied in the affirmative. Again the Companions enquired about the raising of one girl, again the reply was "yes".

Surah An-Nisaa " Women" is so called because it deals largely with women’s rights, exterminating the wretched beliefs and oppressions, which had been laid upon women before Islam.

Islam awards women with human rights, verily, upon women is to fulfil the rights of men but equally it is also upon men to fulfil the rights of women. As mentioned in the following verse: " And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them, (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them." (Al- Baqarah: 228)

A woman holds such responsibilities, which a man does not hold. It is upon her to ensure the children’s stability, take care of home affairs etc. Whereas, man is responsible for earning, giving of dowry etc. The fact those men are a level greater than women are once again for the benefit of women. Allah Ta’aalaa has stated:

" Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (eg. their chastity and their husband’s property)." (An-Nisaa: part verse 34)

Necessarily, every systematic group requires a leader, accordingly every household requires a leader. Allah has appointed men as leaders to their greater physical and mental stability.

As leaders, men are not entitled to give orders only, but the Holy Qur’an also instructs them upon discussing issues of importance and seeking advice from women.

" Because Allah hath made the one of them excel the other." (An- Nisaa: Part verse 34)

By taking the human body as an example the above aayah can be understood to a clearer degree. Obviously, the head excels the rest of the body. However, the hands are also an essential and vital part of the human body.

So, by stating the head as being the superior should not degrade the value of the hands. Similarly, the Qur’an relates; men are in charge of women, positioning them a level higher, however, this does not imply towards the degradation of women.

Prior to Islam, it was prevalent amongst the men to believe themselves to possess the wealth and being of women. Whoever married a woman believed himself to hold her very life in his possession. Upon his death the heirs would regard her as an object inherited from her deceased husband.

However, if the heirs desired to marry her they would instantly do so, otherwise they would use her as a source of income by demanding money from whosoever they chose for her to marry.

Upon the death of his father, a man would marry to any of his deceased fathers wives if he desired to. One can now understand that if a woman was regarded as a possessed object, then obviously, one can further understand the affairs regarding her own goods. This one foundational error was the outcome of numerous hardships women faced:

Whatever a woman received from her family as gifts or inheritance would mercilessly be taken away from her by her husband or the men of his clan.
Many cases were such that even though a woman was not at fault her husband would hold her in contempt, and thus, disregard her rights. Instead, he would deliberately abstain from divorcing her so that she herself becomes compelled to free herself by Returning the jewels and dowry she received earlier, or if he had not as yet given her any dowry etc. then she would be compelled to overlook these rights.
If before marriage a woman held possession of certain goods, the man of her family would not allow her to marry as she would be entitled to take her goods with her. Instead they would forcefully detain her until she met her death and her goods would then fall as heritage upon them.
Various conditions were such that upon the death of her husband, the inheritors would not allow her to remarry, for reasons centered around absurd customs or, to use the widowed as a source of income.

The Holy Qur’an abolished such baseless ways and uprooted their existence. Allah Ta’aalaa has stated in the Holy Qur’an:

"O’ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye dislike them it may happen that ye dislike a thing wherein Allah hath placed much good." (An-Nisaa: 19)

In the above verse where mentioned: ‘forcibly’ does not connotate the order to be conditional in accordance to a woman’s will, because to possess a woman’s life and wealth without a Shar’iah or a logical reason is obviously a forceful situation. As well as indicating the severity of such an act, another indication of this verse can also be if a woman is forcefully married against her will and consent then such a marriage, according to the Shar’iah is not permitted and is invalid.

Similarly, if a woman is compelled to return her dowry, or to forcefully pardon it, then in accordance to the Shariah this is not an acceptable act. It is not permissible for her husband to have this, and nor is he permitted to overlook any "Waajib" right.

The Qur’an has highlighted this as has been quoted earlier.

To pay the dowry and then forcefully take it back, and to promise to pay a certain amount and then disregard this is unlawful and not permitted.

Similarly, any goods which belong to a woman, whether in the form of the dowry or gifts, are not her husbands possession, hence, neither he nor his inheritors are permitted to benefit from these.

A limited selection of verses will now be portrayed to further clarify this issue:

PRE- ISLAMIC CUSTOM:

It occurred to many believing women in the era of Prophecy, that the mention of men is largely made within the Holy Qur’an in contrast to that of women. This thought was brought forward to the Holy Prophet Sallallahu Alaihi Wasallam, saying, "We see within the verses of the Holy Qur’an that Allah Ta’aalaa mentions men, He addresses them, this means we women are deprived of goodness, We fear our worship may not even be accepted."

Qur’anic Awardment :

"For Muslim men and woman, 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 Allah’s remembrance. For them has Allah prepared forgiveness and great reward."(surah Ahzaab : 35)

PRE ISLAMIC CUSTOM:

Hadhrat Umme Salamaa (R.A) once questioned the Prophet Sallallahu Alaihi Wasallam, "We (women) receive only half of what men receive (within inheritance), and there are other issues where we have been positioned differently."

Qur’anic Awardment:

"And wish not for the things in which Allah has made some of you to excelothers. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned and ask Allah of His bounty. Surely, Allah is ever All-knower of every thing." (Surah Nisaa: 32)

PRE ISLAMIC CUSTOM:

Amongst the Jews it was wrongly believed that a menstruating female was an object of impurity. Thus she was made to live separately and would not be allowed to join other family members for meals etc. In contrast, the Christian ways were such that they would go to the extent of having intercourse with a menstruating female.

Qur’anic Awardment:

"They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses.) Therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina.) Truly, Allah loves those who turn unto Him in repentance and loves them who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts and bodies for their prayers.) (Al-Baqarah: 222)

PRE-ISLAMIC CUSTOMS:

To wed any from a deceased father’s wives was considered normality. The person who he had titled as "mother" all his life, would suddenly upon his will, become his wife the instant his father was deceased.

Qur’anic Awardment:

"And marry not women whom your fathers married, except what has already passed: indeed it was shameful and most hateful, and an evil way. Prohibited to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters; your brother’s daughters, your sister’s daughters; your foster mother who gave you suck, your foster milk suckling sisters; your wives, mothers; your step daughters under your guardianship, born of your wives to whom ye have gone in, but there is no sin on you if ye have not gone in them (to marry their daughters), the wives of your sons who (spring from your own loins, and two sisters in wedlock at the same time, except for what has already past; verily Allah is Oft-forgiving, Most Merciful. Also (forbidden are) women already married, except (slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with meher (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their meher as prescribed; but if after a meher is prescribed you agree mutually (to give more), there is no sin on you. Surely Allah is ever All Knowing, and All Wise." (Surah Nisaa: 22-24)

PRE ISLAMIC CUSTOMS:

The bestowal of dowry was made a deprivation, as the husband would not allow his wife any share. Many husbands would force their wives to overlook the matter. If dowry was given it would be with much discourtesy and grudge.

Qur’anic Awardment :

"And give the women (on marriage) their dower with good heart; but if they of their own good pleasure, remit any part of it to you take it and enjoy it with right good cheer." (Surah Nisaa: 4)

PRE ISLAMIC CUSTOM:

It was firmly believed amongst the Arabs that the only persons worthy of inheritance were those who were able to mount horses, and fight the enemies; leaving no room for women or the young.

Qur’anic Awardment:

"Allah thus directs you as regard your children’s (inheritance) to the male, a portion equal to that of two females: if only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of the inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs the mother has a third. If the deceased left brothers or (sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies he ma have bequeathed or debts. You know not which of them, whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah: and Allah is all Knowing, all wise." (Surah Nisaa: 11)

PRE ISLAMIC CUSTOM:

Orphans and women were the prey to inhuman violence and oppression. Firstly, no such rights were reserved for them and secondly, if they were deservent of any such rights the men from their own clan made this virtually impossible.

Qur’anic Awardment:

" There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large- a legal share. And when the relatives and the orphans and Al-Masaakeen (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice. And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words, Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing fire!" (Surah Nisaa: 7-10)

ENDURANCE

It is a distinctive characteristic of the companions of the Prophet Sallallahu Alaihi Wasallam to uphold patience upon the agitations and complaints of their wives and acknowledgement of the fact that whatever opposition they may face from their wives reflects upon their own relationship with Allah Ta’aalaa.

So, he who defies Allah will encounter antagonism from his spouse. It should be understood, however, that this only occurs within some cases and is not without exception, e.g. omission of the Prophets (A. S.) due to their abstaining from all sins. The former scholars endured the strife of their wives, maintaining the belief that their grievances were surpassed by their betterments. The Sahaaba fulfilled the rights of their wives and the confrontation of defiance did not prevent them from acting upon the following hadeeth: - "Be honest with him who is honest with you, but do not be dishonest with him who is dishonest with you",Both the husband and wife have been assigned certain rights upon the other which are constantly mentioned in the books of Ahadeeth of jurisprudence.

Hadhrat Ka’ab Ahbaar (R. A.) has stated, "Whosoever endures patience upon the troubles of his wife, Allah Ta’aalaa will grant him the reward which was awarded to Hadhrat Ayyub (A.S.)".

Hadhrat Ali (R.A) has said," Amongst a woman’s struggles is to wholly submit herself towards her husband."

Hadhrat Hasan Basri (R. A.) has reported," Four items are from amongst the unfortunate; abundance of children, insufficiency of property, disagreeable neighbours and a wife who is dishonest with her husband."

The Prophet Sallallahu Alaihi Wasallam has stated, "If Allah did not shroud a woman with modesty she would not even be equivalent to a handful of sand."

Hadhrat Ali (R.A) would proclaim, "five attainments are from amongst the prosperity of man: that his wife be agreeable; his offspring righteous; his brother God-fearing; his associates devout; and his provisions present in his hand."

The Prophet Sallallahu Alaihi Wasallam would supplicate, "Oh Allah I seek your protection from an ignorant companion, disagreeable neighbours and an annoying wife."

Upon the demise of his wife Malik Ibn Deenaar (R.A.) refrained from a second marriage. He would say, "If it was possible to do so, I would divorce myself."

(This was the extent of his aversion to the world).

Hadhrat Ahmed Ibn Harb (R.A) has stated, "When six qualities accumulate within woman her reformation is complete: the safe keeping of the five daily prayers, obedience to the husband, to obtain Allah’s pleasure, protection of the tongue against backbiting, rejection of worldly goods and endurance upon misfortunes."

Hadhrat Abdullah Ibn Mubarak (R.A.) has reported that the Prophet Sallallahu Alaihi Wasallam has cautioned against the mischief of women saying, "She procures disruption upon husbands in order to break ties between kinsmen. She considers them deprived due to deficiency of earnings and she is a source of corruption caused by lust and desire."

Hadhrat Hatim Al Asam has said, " A devout woman is the upholder of religion, organizer of the house and an accomplice upon obedience. An aggressive wife, however, melts the heart of her husband mockingly."

Hadhrat Abdullah Ibn Amr (R. A.) has said, "A woman’s destination to Hell becomes evident when for the sake of her husband she appears happy in his presence but is dishonest with him in his absence."

Hadhrat Shaqiq Balkhi (R.A.) once remarked to his wife, "If your rank exalted mine, I would be incapable of preserving my religion, even if all the citizens of Balkh supported me."

Hadhrat Malik Ibn Umair (RA.) has expressed the opinion that," The ageing of a woman, results in the sterility of her womb, deception of her tongue and the deterioration of her conduct. Upon the ageing of a man his views become more authorative, his temper recedes and his attitude improves."

Hadhrat Hatim Al Asam has also said, " The righteousness of a woman is confirmed when the fear of Allah becomes her competence, her contentedness upon Allah’s givings is her wealth, generosity in all that she owns becomes her adornment, assistance of her husband, her worship and preparation for death - her motive."

He would also add the following advice, "Support the husband of your daughter or sister in order to safe-guard her religion. Never defend your daughter or sister against her husband as this will lead to the ruin of her religion."

Once Hadhrat Abu Mute’e Balakhi (RA.) complained to Hadhrat Ayyub Ibn Khalaf (R.A.) with relevance to his wife. Hadhrat Ayyub (R. A:) replied, "Whosoever cannot tolerate the agitations of his wife, how can he maintain to surpass her in rank?" It has been reported that the state of Hadhrat Hatim Ul Asam (R.A.) in his house was similar to that of an imprisoned animal. He would eat if food was offered to him, otherwise he would remain silent and be content to stay hungry."

The Prophet Sallallahu Alaihi Wasallam stated, "A sinful woman is equal to a thousand evil doers."

Hadhrat Ayaas Bin Moaawiyyah (RA.) once said, " I have not recognized any cure for two people, he who represses his urine and an aggressive wife."

We acknowledge from the afore mentioned sayings that former scholars endured the strife of their wives and did not oppose them unless for their own betterment.

(Tanbeehul Mughtarreen)

HIS AND HERS

-It is the husband’s incumbent duty to organize and enforce the religious, spiritual and moral teachings of his wife and children. In the execution of which he may use harsh methods if all else fails.

- The husband is obliged to provide his wife with a home, food and clothing and to keep his wives allowance at a generous level.

-It is of paramount importance that a husband treats his wife with kindness, affection and respect and not to take heed of any unfavorable traits in her character.

-It is a husband’s obligation unto his wife that he regularly presents her with all the necessary requirements for the successful running of a household.

-A husband must speak to his wife with fondness, and share with her his private thoughts, in earnest is also advisable.

-A husband should not cast aspersions on the chastity of his wife on false grounds, nor do anything to harass and ill-treat his wife.

- The chastisement of a wife is only allowed as a last resort, in any one of four cases:

1. When she refuses to adorn herself as her husband wishes. 2. When she refuses his call without any permitted excuse.
3. When she refuses to take a bath from impurities.
4. When she travels without her husband’s permission.-The conjugal act is the right of the husband, which a wife cannot deny without a valid reason. Permitted reasons for refusal are: 1. If she is on her menstrual period. 2. During Nifaas-It is purely within a husbands right to refuse to sleep with his wife for a short period as a method of punishment it if he discovers a lack in his wives’s religious inclinations.

-Polygamy is perfectly within the rights of any man in which the wife/wives has/have no say. The legalized limit however, is four wives at any single time with the strict condition of equal rights and treatment in every possible aspect of marital life.

-The option to pronounce divorce or to cancel a provisional divorce rests purely with the husband.

-A wife must always remember that her obligations are unto her husband disregarding any others.

-A wife is expected to contribute to the success of a marriage to the extent of creating a means of living, if her husband is helpless.

-A wife must remain attentive to her husband’s comfort and well being for his happiness and it is obligatory for her to beautify herself for him.

-A wife’s total faithfulness to her husband in heart, mind, gaze and body is a virtue.

-A wife should be of total obedience to her husband, as it is incumbent in all lawful things. Even if these duties are not imposed on her by Shariah but her observance of her

Husband’s wishes will be reckoned as a virtuous deed on her part.

-It is not permissible for a wife to hurt the feelings of her husband in any way. She is not to scorn him if he is dependent nor treat him with contempt if he is poor, but rather to comfort him in times of distress.

-A wife should not feign over her husband because of her beauty and wealth nor despising him if he is not handsome and poor.

-A wife is not to slander her husband when his back is turned. In the event of his absence she must guard her husbands property and her own chastity.

-It is the right of the wife to demand separate living quarters. Her bedroom however is her private chamber and she may therefore, prevent her-in-laws even her own parents from entering.

-It is advisable that a wife under takes all work regarding her husband’s home unto her own hands.

-It is not lawful for a wife to spend from her husband’s house except with their permission. However, if the husband is of a miserly nature then the wife may spend within limits without his permission.

-It is incumbent on a wife, to answer the call of her husband disregarding any other activity in which she may be occupied.

-A dissatisfied wife, for whatever the reason, is within her rights to demands the dissolution of marriage which is known as Khula. It is an option considerable by the wife as a means of securing divorce by returning a part of full amount of the dowre as agreed upon by the husband-but which is effective only upon the husband’s acceptance.

- To emphasize the extent of a wife’s submission to her husband. Islam has ordained obedience to the husband to be an act of greater importance and higher merit than nafl salaah and nafl sawm (fasting), which are amongst the highest forms of Ibaadah.

-A faithful wife who never betrays her husband in thought, gaze or deed is amongst the noblest of treasures bestowed unto a man by Allah Ta’aala.

Qurbani

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This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam

Hadrat Zaid ibn Arqam (RAW)relates that the companions of Rasulullah (SAW) asked, "O Rasulullah (SAW) what is Qurbani?" He replied: "It is the Sunnah of your father Ibrahim.

Importance of Qurbani
Prophet Muhammad (Pbuh) said: “On the 10th of Zil-Hijjah, there is no better act in the view of Allah than shedding the blood (of slaughtered animals). And verily sacrifice earns the approbation of Allah even before the drop of blood (of the slaughtered animal) falls on the ground. Hence you should offer it in good spirit. For every hair of the sacrificial animal, there is a blessing.” Hazrat Abu Hurairah (RAZ) reports that the Apostle of Allah (SAW) has said : "Whoever has the capacity to sacrifice and does not do so, should not come to the place where the Eid prayer is offered." (Ibn Majah).

On Whom Sacrifice is Wajib
Qurbani, like Zakat, is essential for one who has the financial means and savings that remain surplus to his own needs over the year. It is essential for one’s own self

Method of Sacrifice
Although it is permissible to let someone else perform the slaughter of your sacrificial animal, yet it is better if you perform this act with your own hands.
Lay down the animal parallel with the direction of the Qibla and utter the following prayer first:

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماَوَاتِ وَالأَرْضَ مِلَّةَ إِبْرَاهِيمَ حَنِيفَاً وَمَا أَنَا مِنَ الْمُشْرِكِينَ . إِنَّ صَلاتِي وَنُسُكِي

وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ العَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ المُسْلِمِينَ ، اللَّهُمَّ مِنْكَ وَلَكَ بِسْمِ اللَّهِ اللَّهُ أَكْبَرُ

and cut the throat of the animal with a sharp-edged knife. Having performed the slaughter, read this prayer:

One should eat the meat of the sacrifice, give it to relations and friends, (to non-Muslims also) and also to the poor in charity. One third should be given in charity, but if it be less it will not be a sin.

Meat Distribution
It is preferable to divide the meat into three parts. One part for one’s family, another should be distributed among friends and relatives and the third amongst the poor and needy. If a person has a very large family he may keep all the meat.

It is unlawful to sell the Qurbani meat. It is not permissible to give meat, fat, etc. of the sacrificed animal to the butcher as compensation for services rendered.

Qurbani Skin
It is permissible to utilize the skin for one’s personal use, eg. he may use it as a Musalla or a leather bucket etc. However, if the skin is sold, it is not permissible to use the income thereof. It is Wajib to give it in charity. Sale of the skin without the intention of disbursing the money in charity is not permitted.

The needy and poor students of Islamic institutions are the most favourable beneficiaries of these skins. This entails the reward of Sadaqah which is coupled with the service of reviving Ilm (religious knowledge). However, it is not permissible to give these skins to the teachers and laborers of the institutes as wages or salaries.

100 Questions From Shia,s

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Quran

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Q: How to know that the holy Quran is Allah's book ?
A: Because Hazrat Muhammad (sallallaho alaihe wassallam) said : it is a book of Allah and it was revealed to him by Allah. Its teachings and its style of expression are unparalleled and elude human skill and wisdom .

Q: Was the holy Quran revealed to Hazrat Muhammad (sallallaho alaihe wasallam) all at once or in parts ?

A: The holy book was revealed to Prophet Muhammad (sallallaho alaihe wasallam) in parts, sometimes one ayat (verse), sometimes two or more Ayah and sometimes one whole Surah (chapter) was revealed. This was done according to the need.

Q: How long did the holy book take for its complete revelation ?

A: Twenty-three years .

Q: How was the holy Quran revealed to prophet Muhammad (sallallaho alaihe wasallam)?

A: The holy Quran was revealed through the angel Jibreel . He would come to the prophet (sallallaho alaihe wasallam) and recite before him one ayat or one Surah which the prophet (sallallaho alaihe wasallam) would remember and then get it written by some one .

Q: Why did the holy prophet not write himself ?

A: Because the holy prophet (sallallaho alaihe wasallam) was Ummi.

Q: What is Ummi ?

A: A person who did not learn to read and write from any human being is called Ummi . Though the prophet (sallallaho alaihe wasallam) did not receive any customary schooling yet Allah bestowed upon him the knowledge , the like of which is not to be found in the world .

Q: Who is angel gabriel ?

A: An angel who brought Allah's order to his prophets and messengers .

Q: It has been said in Islamic Aqaid that the holy Quran took 23 years to be revealed in fullness. In the holy Quran Allah has said:

(shah ro ra ma da nal la zi un zi la fi hil Quran.)

the month of Ramadan in which was revealed the Quran (ii.185)

In another place in the Quran it is said:

"in na an zal na hu fi lai la til qadr"

Lo! We revealed it on the night of power. (Surah xcvii)

Q: These three things seem to contradict each other; which of these is correct?

A: All these three things are correct. There were two stages of the revelation of the holy Quran.

first, the holy Quran was sent as a whole to the heaven from loh-e-mehfuz, then it was sent to our prophet in parts from time to time as the need arose. Thus in these two ayat of the holy Quran, the first stage of revelation is the one in which the holy Quran was sent from loh-e-mehfuz to the first heaven. This was a night in the month of Ramadan. Revelation in 23 years means the second stage of revelation when the holy Quran came to the holy prophet from the first heaven in 23 years. Thus all these three things are correct and they are not contradictory.

Q: when did the revelation of the holy Quran begin and at what place the revelation of the holy Quran commenced?

A: there is a mountain near Makkah which is called Hira. There the holy prophet used to go in a cave and offer prayers to Allah and would remain there for days. When his provision of food would finish he would come back home and take back provisions of food for days, and would offer prayers to Allah in loneliness there. It was in this cave if Hira that the revelation of the holy Quran began.

Q: how did the revelation of the holy Quran began?

A: once when the holy prophet was in this cave, Hazrat Jibreel appeared before him and said to him, "iqra'," (this is the first word of sura 'alaq meaning read.) The holy prophet replied, "i am not educated." this happened three times. Then Hazrat Jibreel read out these lines:

iq-ra bis-mi rab-bi kal-la zi kha-laq. Kha-la-qal in sa-na min 'alaq, iq-ra wa'rab-bu-kal ak-ra-mulla-zi'al-la-ma bil-qa-la-mi 'al-la mal insa-na m-lam y'a-lam.

hearing this from Hazrat Jibreel the prophet also repeated it. These lines were the first to be revealed to our holy prophet (peace be upon him).

Q: if the revelation of the holy Quran began from these first lines of sura 'alaq, then was the holy Quran not revealed in the order in which we have it now?

A: no, the present order is not according to the order of the revelation of the holy Quran. Revelation was according to the need and occasions. But when a sura was revealed, the holy prophet would instruct that it should be written before and after certain Sarah's. In the same way when an ayat or many ayat were revealed, he would instruct to write them before and after certain ayat. Thus the present order in which the holy Quran appears is not in the order as it was revealed but set according to the holy prophet.

Q: did the holy prophet (peace be upon him) maintain the order of the holy Quran and get it written as he wished or gave directions according to the order of Allah?

A: the number of Sarah's, their beginning and end and the number of ayat in every sura and their beginning and the end; and in the same way the present order of the holy Quran was made known to Hazrat Jibreel informed the holy prophet (peace be upon him) the same was made known to us.

Q: it is more than 1300 years since the holy Quran was revealed, what is the proof that it is the same Quran as was revealed to our holy Prophet Muhammad (peace be upon him) ?

A: there are many proofs of this that the present Quran is the same holy book as was revealed to our holy prophet. Here we tell some of the obvious proofs.

First proof:-- the tawatur of the holy Quran. It has continuity since the time of the holy prophet, without a change or break. A thing which is proved by such a continuity is absolute and above suspicions.

Q: what is meant by mutawatir and tawatur?

A: a things which is quoted in a similar way by a large number of persons for whom common sense tells us that they all cannot tell lies, is called "mutawatir", its constant citing in a similar way is called "tawatur". Thus the holy Quran has been quoted so much by so many persons since the time of our holy prophet, that a man of even ordinary intelligence would say that surely all these men have not been telling lies.

second proof:-- millions of persons have been learning the holy Quran by heart since the days of the holy prophet. Even today there are hundreds of thousands of Muslim children, young and old men who have the whole book safe in their hearts. (they are called hafiz.)

A book which had been safeguarded and learnt by heart by so many people since its revelation should not be subject to any doubt in its being safeguarded and pure.

third proof:

in the holy Quran itself Allah has said: (in na nah no naz zal naz zikr ra wa in na la hu laha fizun")

Thus when Allah himself has taken the responsibility of safeguarding the holy Quran it is necessarily proved that the present book is the same as was revealed to the holy prophet (peace be upon him). As Allah promised to safeguard it, it is safeguarded till today and god willing, it will remain so till Qiyamat.

Fourth proof:-- it was claimed by the holy Quran, when being revealed that nobody can equal its text and style. This is true till today. Nobody has succeeded in presenting the match of the holy Quran as it exists to this day, nor can one ever match the text and style. This is an open proof that the present book is the same holy book as was revealed to the holy prophet.

Virtues of the holy Quran

By: shaikhul Hadith Maulana Muhammad Zikariyya

Hadith

Hadhrat 'Abdul Rehman ibn 'auf (Radiallahu Anhu) narrates that RasoolALLAH (sallallaho alaihe wasallam) said, "on the day of judgment, three things will be under the shade of the Arsh (Allah's throne). One, the holy Quran which will argue with men--the Quran has both an exterior and an interior. The second will be amaanat (trust). The third will be kinship, which shall proclaim, 'o, Allah! Have mercy on the person who upheld me, and deprive him of your mercy who-so ever severed me.'''

"three things will be under the shade of the 'Arsh" signifies their utmost nearness in the sublime presence of Allah. "the Quran will argue" means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit the upgrading of their rank. Mulla 'Ali Qari has narrated on the authority of 'Tirimzi' (a book of Hadith) that, in the presence of almighty Allah, the holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will give him a crown of honor. The Quran will again beg for additional favors for him. Thereupon almighty Allah will award the reader a complete robe of honor. The Quran will again beseech Allah to be pleased with him, and almighty Allah will express his pleasure to him.

we find in this life that the pleasure of the beloved is considered to be the most coveted gift. Similarly in the life hereafter, no bounty shall stand comparison with the pleasure of our beloved almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, "did you care for me? Did you fulfill your obligations towards me?"

it has been reported on the authority of imam abu Hanifah (rahmatullah alaih) in 'Ihya' that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how they will defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.

the meaning of the expression "exterior and interior of the Quran" is evident. The Quran has an apparent meaning which can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that RasoolALLAH (sallallaho alaihe wasallam) has said: "whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion."

some scholars hold that the word 'exterior' , refers to its words, which can be recited properly be everybody and the word 'interior', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.

Hadhrat ibn Masood (Radiallahu Anhu) said, " if you seek knowledge, you should meditate on the meanings of the Quran, because it embodies the history of former as well as of latter times." it is, however, essential to observe the pre-requisites for interpreting the Quran. An unbecoming present-day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the holy Quran should be well versed in fifteen subjects. These, as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the holy Quran.

· Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid (rahmatullah alaih) says, "one who believes in Allah and the day of judgment should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."

· Nahw, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of i'raab (vowel sounds) of the letters of a word. A change in i'raab often means a change in the meaning.

· Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation.

ibn Faris (rahmatullah alaih) says, "one who loses the knowledge of etymology loses a great deal." 'Allama zamakhshari (rahmatullah alaih) mentions that, when a certain person set to translate the ayat.

On the day that we shall call each and every people after their leader,

He ignorantly rendered it thus: "on the day what we shall call each people after their mothers." he supposed that the singular artic word 'imam' (leader) was the plural of the Arabic word 'umm' (mother). If he had been conversant with etymology, he would have known that the plural of 'umm' is not 'imam'.

· Ishtiqaaq, i.e., derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'Maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'Masahah' which means measurement.

· Illmul ma'aami i.e., knowledge of semantics, because phrase constructions are understood from their meanings.

· Ilmul bayaan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

· Ilmul badee', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

the last three are the branches of Ilmul balaghah (knowledge of oratory), and are considered very important subjects, which a commentator should master, because the glorious Quran is a perfect miracle and its amazing constructions can only be understood after mastering these subjects.

· Ilmul qir'ah, i.e., knowledge of the art of pronunciation. Because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.

· Ilmul aqaa'id, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to almighty Allah is not the correct one. For example, the analogy in the ayat.

(the hand of Allah is over their hands)

Will have to be explained because Allah has no physical hands.

· Usoolul Fiqah i.e., principles of Islamic jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.

· Asbaabun nuzool, i.e., the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

· An Nasikh wal Mansookh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

· Ilmul Fiqah, i.e., knowledge of Islamic jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

· Knowledge of such Ahadith that happen to be commentary on certain brief verses of the Quran.

· The last but most important is the wahbi ilm, or the gifted understanding, bestowed by almighty Allah upon his selected ones, as is referred in the Hadith.

Whosoever acts upon what he knows, almighty Allah bestows upon him the knowledge of things not known to him.

it is this special understanding that was implied in the reply of Hadhrat 'Ali (Karamullahu wajhou) (may Allah be kind to him) when he was asked by the people if he had received from RasoolALLAH (sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadhrat Ali (Radiallahu Anhu) said, "i swear by him who made the paradise and created life that i possess nothing special, except the clear understanding which Almightily Allah bestows upon a person in respect of the Quran."

ibn Abid Dunya (rahmatullah alaih) says that the knowledge of the holy Quran and that which can be derived out of it are as vast as a boundless ocean.

the branches of knowledge described above are like tools, i.e., essential pre-requisite for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (companions of the holy prophet (sallallaho alaihe wasallam) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with RasoolALLAH (sallallaho alaihe wasallam).

'Allama Suyuti says that those who think that it is beyond the capacity of a man to acquire wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

it is stated in 'Keemiyaa-e-sa'adat' that three persons are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Quran. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarrassed when he reads an ayat of the Quran which he is not able to fully rationalize.

May Allah protect us from all such sins and evils.

Virtues of Quran:-

Hadhrat 'Abdul Rehman ibn 'auf (RadhiALLAHu Anhu) narrates that RasoolALLAH (sallallaho alaihe wasallam) said. "on the day of judgment, three things will be under the shade of the Arsh (Allah's throne). One, the holy Quran which will argue with men--the Quran has both an exterior and an interior. The second will be amaanat (trust). The third will be kinship, which shall proclaim, 'o, Allah! Have mercy on the person who upheld me, and deprive him of your mercy whosoever severed me.''

"these things will be under the shade of the 'Arsh" signifies their utmost nearness in the sublime presence of Allah. "the Quran will argue" means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit the upgrading of their rank. Mulla 'Ali Qari has narrated on the authority of 'Tirimzi' (a book of Hadith) that, in the presence of almighty Allah, the holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will give him a crown of honor. The Quran will again beg for additional favors for him. Thereupon almighty Allah will award the reader a complete robe of honor. The Quran will again beseech Allah to be pleased with him, and almighty Allah will express his pleasure to him.

we find in this life that the pleasure of the beloved is considered to be the most coveted gift. Similarly in the life hereafter, no bounty shall stand comparison with the pleasure of our beloved almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, "did you care for me? Did you fulfill your obligations towards me?"

it has been reported on the authority of imam abu Hanifah (rahmatullah alaih) in 'Ihya' that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how they will defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.

the meaning of the expression "exterior and interior of the Quran" is evident. The Quran has an apparent meaning which can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that RasoolALLAH (sallallaho alaihe wasallam) has said: "whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion."

some scholars hold that the word 'exterior' , refers to its words, which can be recited properly be everybody and the word 'interior', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.

Hadhrat ibn Masood (RadhiALLAHu Anhu) said, "if you seek knowledge, you should meditate on the meanings of well as of latter times." it is, however, essential to observe the pre-requisites for interpreting the Quran. An unbecoming present-day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Quran. Specialists have laid down that any one attempting a commentary of the holy Quran should be well versed in fifteen subjects. These, as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the holy Quran.

(1) Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid (rahmatullah alaih) says, "one who believes in Allah and the day of judgment should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."

(2) Nahw, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of i'raab (vowel sounds) of the letters of a word. A change in i'raab often means a change in the meaning.

(3) Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation.

ibn Faris (rahmatullah alaih) says, "one who loses the knowledge of etymology loses a great deal." 'Allama zamakhshari (rahmatullah alaih) mentions that, when a certain person set to translate the ayat--

on the day that we shall call each and every people after their leader,

He ignorantly rendered it thus: "on the day that we shall call each people after their mothers." he supposed that the singular Arabic word 'imam' (leader) was the plural of the Arabic word 'umm' (mother). If he had been conversant with etymology, he would have known that the plural of 'umm' is not 'imam'.

(4) Ishtiqaaq, i.e., derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a ward has been derived from two different root words, it will have two different meanings, e.g., the word 'Maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'Masahah' which means measurement.

(5) Ilmul ma'aani, i.e., knowledge of semantics, because phrase constructions are understood from their meanings.

(6) Ilmul bayaan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

(7) Ilmul badee', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

the last three are the branches of Ilmul balaghah (knowledge of oratory), and are considered very important subjects, which a commentator should master, because the glorious Quran is a perfect miracle and its amazing these subjects.

(8) Ilmul qira'ah, i.e., knowledge of the art of pronunciation. Because different methods of recitation sometimes one meaning is to be preferred over the other.

(9) Ilmul aqaa'id, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to almighty Allah is not the correct one. For example, the analogy in the ayat--

(the hand of Allah is over their hands)
will have to be explained because Allah has no physical hands.

(10) Usoolul Fiqah i.e., principles of Islamic jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.

(11) Asbaabun nuzool, i.e., the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

(12) an Nasikh wal Mansookh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

(13) Ilmul Fiqah, i.e., knowledge of Islamic jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

(14) knowledge of such Ahadith that happen to be commentary on certain brief verses of the Quran.

(15) the last but most important is the wahbi ilm, or the gifted understanding, bestowed by almighty Allah upon his selected ones, as is referred in the Hadith--

whosoever acts upon what he knows, almighty Allah bestows upon him the knowledge of things not known to him.

it is this special understanding that was implied in the reply of Hadhrat 'Ali (KaramALLAHu wajhou) (may Allah be kind to him) when he was asked by the people if he had received from RasoolALLAH (sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadhrat Ali (RadhiALLAHu Anhu) said, "i swear by him who made the paradise and created life that i possess nothing special, except the clear understanding which almighty Allah bestows upon a person in respect of the Quran.

ibn Abid Dunya (rahmatullah alaih) says that the knowledge of the holy Quran and that which can be derived out of it are as vast as a boundless ocean.

the branches of knowledge described above are like tools, i.e. Essential pre-requisite for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah [companions of the holy prophet (sallallaho alaihe wasallam) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with RasoolALLAH (sallallaho alaihe wasallam).

'Allama Suyuti says that those who think that it is beyond the capacity of a man to acquire wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

it is stated in 'Keemiyaa-e-sa'adat' that three persons are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Quran. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarrassed when he reads an ayat of the Quran which he is not able to full rationalize.

may Allah protect us from all such sins and evils.

Iman

2012-10-20T03:30:00.002-07:00

Q: what is Iman ?
A: Iman is to have faith in something and to proclaim it.

Q: what is Iman Mujammil’ (faith in a nutshell)?

A: Iman Mujammil is :

A-man-to bil-la-hi ka-ma hu-a bi as-ma-i’ hi-wa si=fa-ti-i wa qa-bil-tu ja-mia’ ah-ka-mi-hi.

I believe in Allah as he is with all his names and qualities and i accept all of his orders.

Q: what is ‘imaan mufassal’ (elaborate faith)?

A: Iman mufassal is:

A-man-to bil-la-hi wa ma-la-i-ka-ti-hi wa ku-tu-bi-hi wa ru-su-li-hi wal-yau-mil akhi-ri wal-gad-ri khai-ri-hi wa shar-ri-hi minal-la-hi ta’-a-la wal-ba ‘the ba’dal maut.

I believe in Allah, his angels, his books, his messenger, in the day of judgment, and that good and evil is ordained by Allah, and the life after death.

Q: who created you ?

A: Allah created us, our fathers and mothers, the skies and the earth this universes, the skies and the earth, this universes and everything in it.

Q: how did Allah create the universe ?

A: by his power and order.

Q: what are the people called who do not believe in Allah?

A: they are called Kafir (unbelievers).

Q: what are the people called who do not worship Allah but worship other things. Or those who believe in two or three god’s ?

A: such people are called Kafir and Mushrik.

Q: will Allah pardon the Mushrik and Kafir ?

A: Kafir and a Mushrik will never be pardoned. They will always be kept in great pain and trouble.

Branches of Iman

2012-10-20T03:28:00.003-07:00

RasoolALLAH (sallallaho alaihe wasallam) has said, "Iman has more than seventy (according to some, seventy seven) branches, of which the most important is the recitation of , and the least one is to remove some obstacle (stone, wood, thorn, etc) from the way; and modesty also is a special requisite of Iman."
Note:

modesty has been specially mentioned, because it serves as a safeguard against many sins like adultery, theft, fear of bad reputation leads to virtuous acts: in fact, fear of getting a bad name in this as well as in the next life actuates a man towards all good deeds, including of course Salat, hajj, Zakat, etc, and obedience in all respects to "be shameless and do whatever you like." there is also one Hadith to this effect

"if you do not feel ashamed, you will do whatever you like." the fact is that we abstain from misdeeds for fear of one think, "if i do not offer Salat, i will face disgrace in the hereafter." but if one has lost all sense of shame, he will say "what does it matter if others call me low?"

according to the above-mentioned Hadith, there are more than seventy branches of Iman. In many Ahadith, this number is given as seventy-seven. Scholars have written detailed commentaries on these seventy seven branches. Imam abu Hatim bin Hibban (rahmatullah alaih) wrote, "i contemplated on the meaning of this Hadith for a long time. When i counted the forms of prayers, the number far exceeded seventy-seven. If i counted the things which are specially mentioned in the Ahadith as branches of Iman, their number was less. The things counted as part of Iman in the holy Quran as well as the Hadith, agreed with this number. I therefore concluded that the above-mentioned Hadith implied all these things."

Qazi Iyaz (rahmatullah alaih) writes, some people have made special efforts to give details of these branches of Iman by means of Ijtihad, but failure to know all these details does not mean any defect in one's Iman, as its basic principles (with their details) are so well known. Khattaabi (rahmatullah alaih) says that full details of the exact number is known only to Allah and his apostle, but they are there in the Islamic code (Shariyat), and therefore it does not matter if their details are not known.

Imam Nauwi (rahmatullah alaih) has written that the prophet (sallallaho alaihe wasallam) has said that Kalma Tauheed i.e. Is the most important branch of Iman. This proves that it is the highest thing in Iman, and that no other branch of Iman is superior to it. Thus, belief in Tauheed is the most important essential of Iman and is incumbent on every believer. The least thing (in the order of merit) is the removal of anything that is likely to cause obstruction or inconvenience to any Muslim. The degree of importance of all the remaining essentials of Iman lies in between the two; it is enough to believe in them in a general way just as it is necessary to believe in the angels in a general way without knowing their names and details. Some Muhaddith have however written books about their details. Abu Abdullah Haleemi (rahmatullah alaih) wrote a book, Fawaaidul Minhaaj on this topic, Jaleel (rahmatullah alaih) wrote books which they called Shu-abul Iman. Ishaq Qurtubi (rahmatullah alaih) wrote Kitabun nasaa-'ih and imam abu Hatim wrote "Wasful Iman wa shu-abihi."

the commentators of Bukhari, the most famous collection of Ahadith, have summarized the contents of these books at one place. The gist of this summary is that complete Iman in reality consists of three components: firstly, confirmation by heart of all the essentials of Iman, secondly, confirmation by word of mouth; and thirdly, confirmation by our physical actions. Thus, the branches of Iman are divided into three categories, the first of which concern the intention, belief and action of the heart, the second concern the use of the tongue, and the third concern all the remaining parts of the body. All the things of Iman are included in these three categories. The first category includes thirty articles of faith, as follows:

1. To believe in Allah-in his being and his attributes, and that he is one, has no partner, and that there is no one like him.

2. To believe that all things excepts him, were created afterwards by him, and that only he has been afterwards by him, and that only he has been there forever.

3. To believe in the angels.

4. To believe in the revealed books.

5. To believe in the apostles of Allah.

6. To believe in destiny, i.e. Whether good or bad, it is ordained by Allah.

7. To believe in the life after death, including interrogation in the life after death, including interrogation in the grave, punishment in the grave, resurrection, the day of Judgment, rendering account of ones deeds, and passing over the bridge of Sirat.

8. To believe in the existence of paradise, and that (by the grace of almighty Allah) the believers will live in it forever.

9. To believe in the existence of hell, with its severest punishments, and that it will last for ever.

10. To love almighty Allah.

11. To love or hate other people for the pleasure of Allah (i.e. To love the pious and hate the disobedient ones). It includes, of course, loving the Sahabah, specially Muhajirs, Ansars, and descendants of RasoolALLAH (sallallaho alaihe wasallam).

12. To love RasoolALLAH (sallallaho alaihe wasallam), which include cherishing the highest esteem for him, offering Durood on him, and following the Sunnah i.e. His way of life.

13. To practice Ikhlaas, which includes avoiding show and hypocrisy.

14. To make Taubah i.e. To repent over one's sins from the core of the heart, and to be determined not to repeat them.

15. To fear almighty Allah.

16. To hope and pray for the mercy of Allah.

17. Not to despair of almighty Allah's mercy.

18. To remain thankful to Allah.

19. To be faithful in one's promise.

20. To exercise patience.

21. To show humility, which includes respect for the elders.

22. To show kindness and pity, which includes kindness to children.

23. To be resigned to one's fate.

24. To practice tawakkul i.e. To depend on almighty Allah.

25. To refrain from self-praise and self-aggrandizement. This includes self reformation also.

26. Not to harbor rancour and jealousy against others.

27. To cultivate modesty.

28. To restrain one's rage.

29. Not to deceive, cheat or suspect others.

30. To expel from one's heart the love of the worldly things, including that for wealth and status.

according to Allama Ayene, (rahmatullah alaih) this list covers all the functions of the heart. If anything is found apparently missing, a little thought will show that is covered by one item or the other of this list.

the second category includes the functions of the tongue, and there are seven essentials in this respect, as follows:

1. Recitation of Kalma Tayyibah.

2. Recitation of the holy Quran.

3. Acquisition of ilm (religious knowledge).

4. Propagation of religious knowledge to others.

5. Duua, i.e. Supplication.

6. Zikr of Allah, including Astaghfaar.

7. To abstain from loose and useless talk.

the third category includes bodily actions. In this respect, there are forty essentials which are divided into three parts. The first part which includes actions that relate to the self or person of an individual. These are sixteen, as follows:

1. Observing cleanliness of body, clothes and place. The cleanliness of body includes Wudu and obligatory bath, purification from menstruation and post-birth blood.

2. Offering Salat, including Fard, Nafil and Qaza Salat. This would mean offering and fulfilling its pre-requisites.

3. Giving Sadqah (charity), which includes Zakat, Sadqatul-fitr, voluntary alms, feeding people, entertaining guests, and liberating slaves.

4. Fasting, obligatory as well non-obligatory.

5. Performing Hajj, obligatory or non-obligatory. It includes making Umrah and Tawaf.

6. Aitekaf (remaining in a mosque in full devotion), which includes search for Lailat-ul-Qadr qadr.

7. Leaving one's home for the defense of the Deen. This includes Hijrat (migration for the sake of Allah).

8. Fulfilling one's offerings.

9. Stead fastness in one's oaths.

10. Payment of atonement money, if due.

11. Covering the essential parts of the body, as required by Islam, during Salat and outside Salat.

12. Offering of sacrifice and taking care of animals to be offered.

13. Making arrangements for the funeral.

14. Payment of debt.

15. Rectitude in dealings, and abstaining from usury.

16. Giving correct evidence, and not concealing the truth.

the second part, which includes action involving treatment with one's relatives and others, has six essentials:

1. Getting discharge as a safeguard against adultery.

2. To discharge obligation towards one's family members, servants and subordinates.

3. Good treatment towards one's parents, and being kind and obedient to them.

4. Bringing up one's children in a proper way.

5. Remaining on good terms with one's relatives.

6. Obeying one's elders, and following their advice.

the third part includes eighteen essentials, which relates to our social obligations to society in general:

1. To rule one's domain with justice.

2. To support the right party.

3. To obey the rulers, provided their orders are not against religion.

4. To work for the betterment of mutual relations, including punishing the wrong-doers and making Jihad against the rebels.

5. To help others in their noble deeds.

6. To enjoin the good and forbid the evil; it includes work and speech for propagation of religion.

7. To carry out the punishments enjoined by religion (for specific offences).

8. To take part in Jihad i.e. To fight in the path of Allah. It includes guarding the defense lines.

9. To pay off our dues and return amaanat; this includes payment of Khums (payment of tax equal to one fifth of the booty).

10. To lend (to the needy) and to pay back the debt.

11. To discharge our obligations to our neighbors, and to be kind and helpful to them.

12. To be fair in one's business dealings; it includes savings and earning in a lawful manner.

13. To be careful in expenditure; one should guard against extravagance as well as miserliness.

14. To make salaam and respond to the salaam.

15. To say (may Allah have mercy on you) when somebody happens to sneeze.

16. Not to be the cause of trouble and loss to others.

17. To avoid idle and useless pursuits.

18. To clear troublesome obstructions from the way.

the seventy-seven branches of Iman have been counted above. Some of these can be merged together, as for example earning and spending can be put together, under fair dealings. Careful consideration can enable one to cut down the total to seventy or sixty-seven, the numbers given in some Ahadith.

the above list has been prepared mainly from the commentary of Allama Ayene (rahmatullah alaih) on Bukhari Shareef, wherein these things are mentioned in their order of merit. Selection has been made also from other books, i.e. Fathul-Baari of ibn Hijr and Mirqaat of Allama Qari.

scholars have written that the implied essentials of Iman are as given above. One should ponder over these, and be thankful to almighty Allah for the good qualities acquired already, because all goodness is possible only through his grace and mercy. In case of deficiency in respect of any quality, one should strive for it and keep on praying that almighty Allah may grace him with his blessings.