The Prophet (may peace & blessings of Allah be upon him) said:

A servant of Allah will remain standing on the Day of Judgment till he is questioned about his age and how he spent it;
and about his knowledge and how he utilized it;
about his wealth from where he acquired it
and in what (activities) he spent it;
and about his body as to how he used it.

Tirmidhi.

Allahumma aslamtu wajhi ilaika,
wa fauwadtu amri ilaika,
wa alja’tu Zahri ilaika raghbatan
wa rahbatan ilaika.
La Malja’ wa la manja minka illa ilaika.
Allahumma amantu bikitabika-l- ladhi anzalta
wa bina-biyika- l ladhi arsalta

(O Allah! I surrender to You
and entrust all my affairs to You
and depend upon You for Your Blessings
both with hope and fear of You.
There is no fleeing from You,
and there is no place of protection and safety
except with You O Allah!
I believe in Your Book (the Qur’an)
which You have revealed
and in Your Prophet (Muhammad)
whom You have sent).

Then if you die on that very night, you will die with faith (i.e. or the religion of Islam). Let the aforesaid words be your last utterance (before sleep)."

I repeated it before the Prophet and when I reached

"Allahumma amantu bikitabika-l- ladhi anzalta

(O Allah I believe in Your Book which You have revealed)."

I said, "Wa-rasulika (and your Apostle)."

The Prophet (sal-allahu- alleihi-wasallam ) said,

"No, (but say): ‘Wanabiyika- l-ladhi arsalta

(Your Prophet whom You have sent), instead."

[Sahih Bukhari : Volume 1, Book 4, Number 247]

Help your Muslim brother whether he is an oppressor or is oppressed.

A man asked: O Rasullullah! (Sallallahu Alaihi Wasallam) I will help him when he is oppressed, but how can I help him when he is an oppressor?

He (Sallallahu Alaihi Wasallam) replied: You stop or prevent him from oppression for indeed that is your help to him.

(Bukhari)

Why should we seek comfort with people when the Best of helpers is ready to listen to us? Allah said in the Qur’an: “And call upon Me, for I will answer your prayers.” (Qur’an, 40:60).

Several verses of the Qur’an and narrations of the Prophet (peace be upon him) encourage us, in fact command us, to make du’a to Allah, and to Him alone.

“And when my servants ask you (O Muhammad, peace be upon him) concerning Me, then (answer them), I am indeed near. I respond to the innovations of the supplicant when he calls on Me…” (Qur’an, 2:186)

Allah is close to His worshippers by His knowledge, aid and protection. The Prophet (peace be upon him) said: “Indeed your Lord is shy and generous. He is shy, when a man raises his hands to Him, to return them empty and rejected.” (Ahmad, 5/438, Abu Dawood, no. 1488, authenticated by Sheikh Al-Albani)

So, let’s not think twice before asking Allah. Let’s raise our hands, praise Him, send blessings upon the Prophet (peace be upon him), acknowledge our sins, cry with humility and fear, complain only to Allah, be determined in our request and expect the best from Him because He is the All-Hearing, Wise.

Let us also utilize the certain times (proved from the Sunnah) during which du’a is more likely to be answered like the third part of the night, the time when the Adhan is called, during Sajdah while praying Salah, on Fridays, while fasting and while visiting the sick. Apart from the recommended times, du’a is a great act of worship that can be done at all times.

Ask Allah in times of hardship and ease. Encourage your children to seek His help and put complete trust (tawakkul) on Him alone.

“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him…” (Qur’an, 65:2-3)

Jazakum’Allah Kh’air to Br. Shahid Khan.

The Messenger of Allâh (Peace be upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a temporary residence.

The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque by carrying adobe bricks and stones while reciting verses:

“O Allah! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and Helpers.”

The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves.

To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.

The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two persons who had been paired as brothers, passed away, his property was inherited by his brother-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:

“But kindred by blood are nearer to one another regarding inheritance.” [8:75]

“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing.”

The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim taking the form of accidental greeting.

The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.

The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be divided equally amongst them.

Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.

Saifur Rahman al-Mubarakpuri
Islamic University Al-Madina Al-Munawwara

Jazakum’Allah Kh’air to Br. Ashraf Khan.

A story mentioned in Surah Al-Qalam of the Qur’an about certain brothers who inherited a garden is a great reminder for all of us. Ibn Abbas (May Allah be pleased with him) said the polytheists of Quraish were likened to the people of the garden. The garden had trees and plants of various fruits, and the time for harvest had come.

Allah said: “When they swore” secretly “to pluck the fruits of the (garden)” i.e. to harvest it; “in the morning” to avoid being seen by the poor and needy, lest they should be forced to give them some fruits in charity.

So, the young men swore without saying Insha Allah (If Allah wills). Consequently, Allah the Almighty foiled their plans and sent over their garden a fire that burnt it and left nothing behind.

Allah said: “Then, there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruin).” “Then they called out one to another as soon as the morning broke,” i.e. they got up in the morning and told each other: “Go to your tilth in the morning, if you would pluck the fruits,” i.e. go early to your garden and pluck the fruits before the poor and needy come asking you for charity.

“So they departed, conversing in secret low tones,” “No Miskin (poor man) shall enter upon you into it today,” “And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).” Ikrimah and Ash-Shu’abi said they went with rage and bad intention against the poor. “But when they saw the (garden),” “they said: Verily, we have gone astray”, i.e. we have lost our way to our own garden. Then they realized: “Nay! Indeed we are deprived of (the fruits)!”, i.e. we have been punished because of our bad intentions and were deprived of the blessing of our tilth.

And, “the best among them said” (Ibn Abbas, Mujahid and others said he was the best and the most moderate and just one among them).

“Did I not tell you: why do you not say: Insha’Allah (If Allah wills).” Meaning, to say a good word instead of what you have intended.

“They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).” Then they turned one against another, blaming. They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient),” They regretted and showed sorrow but it could not help them. They confessed their sin after they had been punished.

The men are said to be brothers who inherited that garden from their late father who used to give a lot in charity. But, when they inherited the garden they stopped giving in charity and intended to deprive the poor of its fruits. Thereupon, Allah the Almighty punished them and meted out to them the severest of penalties.

Allah has commanded that Zakah must be taken out on agricultural produce and should preferably be paid on the day of harvesting. He says: “Eat of their fruit when they ripen, but pay the due thereof (its Zakah, according to Allah’s Orders l/lOth or 1/20th) on the day of its harvest.” (Qur’an, 6:141)

– Stories of the Qur’an by Ibn Katheer

Jazakum’Allah Kh’air to Br. Shahid Khan.

Sorry for the long delay in keeping Islamation.com up to date. Too many things happen in life at the same time and kept me running minute to minute. I hope to keep Islamation.com refreshed with Islamic information as much as I cann, insha’Allah. If anyone is interested to write for Islamation.com please send me an email.

Today I just want to touch base on the topic of "being pure". Being pure, in this context, has nothing to do with external cleanliness but rather with internal cleanliness. Our intentions need to be pure, our income need to be pure, our spending need to be pure, the food we intake need to be pure and pretty much everythin we do in life needs to be pure.

Abu Hurairah, radiyallahu ‘anhu, reported that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

“Verily Allah the Exalted is pure. He does not accept but that which is pure. Allah commands the believers with what He commanded the Messengers. Allah the Almighty has said: "O you Messengers! Eat of the good things and act righteously" [23:51-53]. And Allah the Almighty also said: "O you who believe! Eat of the good things that We have provided you with" [2:167-172].

Then he (the Prophet) mentioned (the case of) the man who, having journeyed far, is dishevelled and dusty and who stretches out his hands to the sky (saying): "O Lord! O Lord!" (while) his food was unlawful, his drink was unlawful, his clothing was unlawful, and he is nourished with unlawful things, so how can he be answered?”

Here Allah commands his Messengers and the Muhmin’s to eat out of the good things and act righteously. Sometimes we tend to take things easier and not to bother much of whether it’s At-Tayyib or not. That mind set needs to change and we should start weighing things from the Islamic perspective. One good example is the fact that we tend to take small stuffs from our offices like, stickies, pencils, pens and other stationaries. Even though we might use it for the work purpose many of us have this mindset of taking those silly things to our homes as well. This is not permissible as it’s not At-Tayyib. The same goes for using stuffs that you are not supposed to use, like for example, making use of the copy machine at work for personal copies. Even though those might sound silly, it definitely is not allowed in Islam.

The money we earn needs to be pure. The Sadaqah that we give using the money that we earn needs to be pure as well. Never think of getting money in non-halal way and giving a portion or full of it to charity. Some people have the mindset of earning interest from the banks and then thinking that giving that haram money to charity would suffice. That’s wrong according to many scholars whom interpreted the above Hadith. We should abstain from giving stuffs to charities that we think are not earned Halal.

Make sure to eat food that’s pure. Try as much to your knowledge as you can to make sure that you eat food that’s Halal. People who live in the Western countries (many countries these days for that matter) have the advantage of checking the food labels to make sure the right ingredients are there and if you find anything suspicious it would be better to not eat that food unless there is no food for your survival. Be pure in your intentions and Allah will find you a way for you to live a life that he accepts.

The people who are being pure or strive to being pure are called At-Tayyibun.

May Allah give us the Taufiq to learn and follow his commands in our life. May Allah make us one of those At-Tayyibuns.

]]> http://www.islamation.com/2009/04/at-tayyib-being-pure/feed/ http://www.islamation.com/2009/04/at-tayyib-being-pure/ http://feedproxy.google.com/~r/Islamation/~3/3u8gkAG1AzM/ http://www.islamation.com/2009/02/the-77-branches-of-faith/#comments Sat, 28 Feb 2009 07:11:02 +0000 Askar http://www.islamation.com/2009/02/the-77-branches-of-faith/ The Messenger of Allah (Allah bless him and give him peace) said “There are over 70 branches of faith. The highest is to bear witness that There is no god but Allah and Muhammad is the Messenger of Allah (La Ilaha Illallahu Muhammadur Rasulullah). The lowest is the removal of harm from the road. Modesty is also of faith." We will therefore mention these qualities.

30 QUALITIES ARE CONNECTED TO THE HEART

1. Belief in Allah

2. To believe that everything other than Allah was non-existent. Thereafter, Allah Most High created these things and subsequently they came into existence.

3. To believe in the existence of angels.

4. To believe that all the heavenly books that were sent to the different prophets are true. However, apart from the Quran, all other books are not valid anymore.

5. To believe that all the prophets are true. However, we are commanded to follow the Prophet Muhammad (peace and blessings be upon him) alone.

6. To believe that Allah Most High as knowledge of everything from before-hand and that only that which He sanctions or wishes will occur.

7. To believe that Resurrection will definitely occur.

8. To believe in the existence of Heaven.

9. To believe in the existence of Hell.

10. To have love for Allah Most High.

11. To have love for the Messenger of Allah (Allah bless him and give him peace)

12. To love or hate someone solely because of Allah.

13. To execute all actions with the intention of religion alone.

14. To regret and express remorse when a sin is committed.

15. To fear Allah Most High.

16. To hope for the mercy of Allah Most High.

17. To be modest.

18.To express gratitude over a bounty or favor.

19. To fulfill promises.

20. To exercise patience.

21. To consider yourself lower than others.

22. To have mercy on the creation.

23. To be pleased with whatever you experience from Allah Most High.

24. To place your trust in Allah Most High.

25. Not to boast or brag over any quality that you posses.

26. Not to have malice or hatred towards anybody.

27. Not to be envious of anyone.

28. Not to become angry.

29. Not to wish harm for anyone.

30. Not to have love for the world.

7 QUALITIES ARE CONNECTED TO THE TONGUE

31. To recite the testimony of faith (Kalimah) with the tongue.

32. To recite the Quran.

33. To acquire knowledge.

34. To pass on Knowledge.

35. To make Dua.

36. To make the Zikr of Allah Most High.

37. To abstain from the following: lies, backbiting, vulgar words, cursing, singing that is contrary to the Shariah.

40 QUALITIES ARE CONNECTED TO THE ENTIRE BODY

38. To make Wudu, Ghusl, and keep one’s clothing clean.

39. To be steadfast in offering Salaat.

40. To pay Zakaat and Sadaqatul Fitr.

41. To fast.

42. To perform the Hajj.

43. To make I’tikaaf.

44. To move away or migrate from that place which is harmful for one’s Deen.

45. To fulfill the vows that have been made to Allah.

46. To fulfill the oaths that are not sinful.

47. To pay the Kaffarah for unfulfilled oaths.

48. To cover those parts of the body that are Fardh to cover.

49. To perform the ritual slaughter.

50. To enshroud and bury the deceased.

51. To fulfill your debts.

52. To abstain from prohibited things when undertaking monetary transactions.

53. Not to conceal something true which you may have witnessed.

54. To get married when the Nafz desires to do so.

55. To fulfill the rights of those who are under you.

56. To provide comfort to one’s parents.

57. To rear children in the proper manner.

58. Not to sever relations with one’s friends and relatives.

59. To obey one’s master.

60. To be just.

61. Not to initiate any way that is contrary to that of the generality of the Muslims.

62. To obey the ruler, provided what he orders is not contrary to the Shariah.

63. To make peace between two warring groups or individuals.

64. To assist in noble tasks.

65. To command the good and prohibit the evil.

66. If it is the government. it should mete out punishments according to the Shariah.

67. To fight the enemies of deen whenever such an occasion presents itself.

68. To fulfill one’s trusts (amana).

69. To give loans to those who are in need .

70. To see to the needs of one’s neighbour.

71. To ensure that one’s income is pure.

72. To spend according to the Shariah.

73. To reply to one who has greeted you.

74. To say Yarhamukallah (Allah have mercy on you) when anyone says Alhamdulillah (All praise is Allah’s) after sneezing.

75. Not to cause harm to anyone unjustly.

76. To abstain from games and amusements contrary to the Shariah.

77. To remove pebbles, stones, thorns, sticks, and the like from the road.

by Imam Ashraf Ali al-Tahanawi

How much do you really know about Muslim women’s lives or views, and why does it matter? Well, for one thing, Muslims account for 20-25% of the people on this planet, and Islam has become the second main religion in Europe. But did you know that the majority of European and American converts to Islam are women - not men? Would it surprise you to learn that many women in the Muslim world feel sorry for Western women and view them as being victimized? Have you ever stopped to consider why Muslim women who immigrate to the West usually maintain their identity and strive to pass it on to their children? A thinking person may well ask, if Islam is as oppressive to women as some journalists would have us believe, why aren’t Muslim women running away in droves? What it is about Islam that attracts any followers outside its heartlands?

In this brochure we aim to look beyond sensationalistic or alarmist stories to take a glimpse at what Islam has to offer educated women in today’s world, and understand why so many (men and) women of every race, color, and social class have made Islam their choice. The truth, like real life, is beyond propaganda and stereotypes.

The Islamic view of women
First of all, women are portrayed positively in the Qur’an and the Hadith (sayings of the Prophet Muhammad). The Qur’an is the only book of world Scripture in which women are frequently referred to alongside men, and both are described as being friends and partners in faith. The following verses are just a few notable examples:

The believers, men and women, are protecting friends one of another; they promote the right and forbid the wrong, establish prayer, pay the poor-due, and they obey God and His messenger. As for these, God will have mercy on them. Surely God is Mighty, Wise. God has promised to believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of God: that is the supreme felicity. (Qur’an 9:71-72)

Surely for men who surrender to God, and women who surrender
and men who believe and women who believe;
and men who obey and women who obey;
and men who speak the truth and women who speak the truth;
and men who persevere (in righteousness)
and women who persevere;
and men who are humble and women who are humble;
and men who give alms and women who give alms;
and men who fast and women who fast;
and men who guard their modesty and women who guard
(their modesty);and men who remember Allah much and women who remember - Allah has prepared for them forgiveness and a vast reward. (Qur’an 33:35)

There is no question in Islam of men and women being at odds with one another, engaged in some kind of historical struggle for power. Rather, the roles of both are complementary and essential. The Qur’an states:

O mankind! Be mindful of your duty to your Lord, Who created you from a single being, and from it created its mate, and from the two of them has scattered countless men and women (throughout the earth). Fear God, in Whose (Name) you demand your rights of one another, and (be mindful of your duty) towards the wombs that bore you. God is ever Watching over you. (Qur’an 4:1)

Do not long for the favors by which God has made some of you excel others. Men shall have a share of what they have earned, and women shall have a share of what they have earned. (Do not envy each other) but ask God to give you of His bounty. God has knowledge of all things. (Qur’an 4:31-32)

The Prophet Muhammad augmented the revelations he received with further teachings and his wonderful personal example, which made him beloved by family and followers alike. He forbade violence against women, and preached against all forms of abuse of power. He warned that both men and women would be held accountable by God for those in their care or under their authority, and said:

Let no Muslim man entertain any bad feeling against a Muslim woman. If he should dislike one quality in her, he will find another that is pleasing.

The best of believers are those who are best to their wives and families.

The position of women in other religions
While these teachings may not seem very remarkable today, they were revolutionary at the time they were revealed, for Arabs and non-Arabs alike. While Muslim sons were being taught that Paradise lay at their mothers’ feet, women in Confucian China were told to obey their fathers, then their husbands, and finally their sons after their husbands’ death. Hindu women were declared to be unfit for independence, inherently weak, easily misled, sinful and unintelligent. In Buddhism, women were said to be the personification of evil. At the time, Jews and Christians believed women to be responsible for the downfall of the human race, and considered menstruation and childbirth to be the consequences of a Divine curse. One thousand years after Muhammad, in 1586, French Catholics were still debating whether or not women possessed souls! English Christians burned millions of women alive on the mere suspicion that they were witches. Married women in Europe did not gain the right to own property, obtain a divorce or enter into their own contracts until the 19th century. Not surprisingly, women who found such teachings unreasonable rebelled against them and fought for better treatment. Whereas other women have often had to pit themselves against the authority of a male priesthood, in Islam the dynamics of social change have been quite different.

Muhammad was greatly concerned with women’s rights
The Prophet Muhammad was an extremely successful social reformer as well as spiritual and political leader, who championed the rights of the weak and oppressed. The Qur’anic verses referring to women had the effect of vastly improving the status and rights of women at the time they were revealed. Muslim women were granted the right to own, inherit and dispose of their own property as they saw fit; reject forced marriages; keep their own names and identities after marriage; initiate divorce; and obtain an education - back in the 7th century. In contrast to the dismal situation affecting many women in developing countries today, early Muslim women were noted for their learning and accomplishments. The Prophet declared, ‘To seek knowledge is an obligation on every Muslim, male and female,’ and his own wife Aisha was responsible for transmitting thousands of his sayings to later generations. Aisha was also renowned for her knowledge of poetry, medicine, and Islamic law, as well as her personal qualities of character and intelligence. When she led a battle after the Prophet’s death, no one objected on the grounds that she was a woman. Many Muslim women in the medieval period enjoyed positions of respect as scholars and religious authorities. Therefore, Muslims seeking to improve the position of women in society have usually focused their efforts on getting men (and women) to practice Islam, rather than trying to ‘reform’ it, as happened with other religions. The main obstacles to Muslim women achieving the rights guaranteed to them, then and now, have been persistent un-Islamic cultural traditions (usually dating to the period before people accepted Islam in a given locality), inadequate religious education, and the bad side of human nature.

Women’s roles, rights and obligations

Spiritual status
As shown in the Qur’anic verses above, women are considered to be the spiritual equals of men, and they have the same religious duties. This is all the more important when we consider that the main goal of a Muslim is to serve God, and that this world is regarded as no more than a testing-grounds to prepare oneself for eternal life after death. Therefore, worldly accomplishments, fame, wealth and power simply do not have the same attraction for a Muslim, whose main focus is on the Next World. The Qur’an repeatedly draws our attention to the fact that the time we spend in this world is short and unpredictable, and what really counts is our character, how we treat others, and what we do with the blessings God has given us. In this context, home and family are of paramount importance, since stable families are essential to the rearing of well-adjusted children who will transmit their faith and values to the next generation. According to a well-known Arab proverb, ‘The mother is a school.’

Social roles
Islam supports the traditional division of labor whereby women assume the main responsibility for home while men are responsible for their financial support, but with an important difference: motherhood and homemaking, like a Muslim’s inner life, are not considered to be less important or rewarding than a professional career. Indeed, motherhood is one of the most important professions, and competent mothers who can successfully run a warm and welcoming home, and raise a family of happy, confident and well-disciplined children are becoming increasingly harder to find. Muslim wives and mothers are granted the respect due to all women for the struggles and sacrifices they make for the sake of their families. Furthermore, Muslims consider it unfair to burden women with both the physical and emotional demands of motherhood and the professional demands of the workplace, which end up exhausting so many women and destroying family life for the sake of economic gain. Muslims often express sympathy for women in the West, who often suffer from sexual exploitation and abuse at home and in the workplace, while being unappreciated in their traditional roles. Western women who seek to be respected must often dress and behave like men, and are expected in practice to neglect their children’s needs for the sake of their careers. In Islam, femininity is appreciated, and Muslim women may seek a higher education, work outside the home or volunteer their services to benefit the community as long as their primary responsibilities are taken care of. Any money that a Muslim woman earns is her own, to spend as she likes; men remain solely responsible for maintaining the family.

Islamic marriage
Although Muslim parents traditionally play an important role in arranging introductions and helping to choose marriage partners for their children, both husband and wife must freely agree to the marriage. The Prophet granted girls who had been forced into marriages against their will the right to have their marriages annulled.

The relationship between husband and wife in Islam is an interdependent one, based on love and tranquility. The Qur’an says,

And of His signs is this: He created spouses for you from among yourselves that you might find comfort in them, and He put between you love and mercy. Surely there are signs in that for people who reflect. (Qur’an 30:21)

Both parents should strive to establish a stable, loving home and partnership. Major family decision-making should be through consultation and discussion. As the provider, the husband is expected to take the lead, as he is accountable to God for his care of the family. If no agreement can be reached, the wife should be supportive as long as her husband does not ask her to do anything that contravenes religious law. This works well as long as each spouse behaves maturely and treats the other with respect, kindness and consideration.

Codes of behavior for women and men
In order to safeguard the moral integrity of family and society, Muslim men and women are expected to observe certain guidelines of behavior that Westerners may find restrictive. Both sexes are expected to dress modestly in loose, non-transparent clothing and avoid situations that would put them alone with members of the opposite sex, or lead to temptation or misunderstandings. Muslim women additionally cover their hair, since women are ordinarily considered to be the more attractive of the sexes. These restrictions are not observed at home among close family members, but serve to protect women’s honor in public and draw attention to their personal qualities rather than their looks. In Islam, the sexual urge is considered to be natural and desirable as long as it is confined to expression within marriage. However, Muslims are saddened by the rise in the vulgar exploitation of women and the human body for marketing purposes and pornography, which inevitably result in a cheapening of sexuality and the undermining of family and spiritual life.

Islam’s appeal to today’s woman
For women who enjoy being women and appreciate the differences (as well as the common ground) between the sexes, who would prefer to be respected for their intelligence and character rather than being chased after for their looks, and who would like to pursue personal and spiritual fulfillment at a human pace without having to neglect their families, Islam is a very appealing alternative.

A few words about polygamy…
Many people are aware that Muslim men are permitted to marry more than one wife. What is not generally known is that strict conditions of equal treatment in terms of time and money are imposed on men who do, or that women may stipulate in their marriage contracts that they have the right to divorce if their husbands take another wife. In reality, monogamy is the norm and polygamy the exception; it has never been common among Muslims except in areas where it was already practiced, and it is seldom successful unless the first wife agrees. Islam did not introduce polygamy; in reality, some form of polygamy - whether with legal marriages, mistresses, prostitution or extra-marital affairs - occurs in every society. Rather, it allowed and regulated it in order to protect the women and children who might otherwise be taken advantage of. In certain cases, such as when the first wife is chronically (or mentally) ill or unable to bear children; when there are many widows and orphans due to war; or when a marriage has effectively broken down but the wife would prefer to remain married; open and legalized polygamy can be a workable second-best solution.

The Prophet Muhammad was married to his first wife, Khadijah, for 25 years, and he did not take other wives until after her death. His marriages to several widows and divorcees in later years were primarily contracted for political and humanitarian reasons, as was expected of a man in his position. His home life was characterized by love, consideration, kindness and respect.

Jazakum’Allah Kh’air to Br. Ashraf Khan.

Question:

I would like to know if it is allowed to put medicine like Bonjela (for mouth ulcers) after you do Wudhu’ and pray?

Also, after doing Wudhu’ if you touch your wife does the Wudhu’ become nullified?

Answer:

My brother, following is my categorized response to both of your questions.

A) Allah The Almighty is The Most Merciful and has full knowledge of the situations and needs of His servants. If a competent Doctor has advised that a medicine must be present at all times in the mouth, then there is no violation of limits if a person uses medicine after the Wudhu’ and prays while the medicine and or its taste remains in the mouth during prayers.

I am not a physician, but If there is no harm if the medicine was used in between two Wudhu’ (two prayers) and then gets washed out because of Wudhu’. It can still be used after the prayers then it is preferred to apply it after prayers. At all times please ask Allah The Almighty to make things easier and cure all ailments, Insha’ Allah.

B) Let us understand clearly that, a) in Islam there is no concept of touching any other women, b) wife is not an un-clean person and touching her would not break the Wudhu’ even if a man touches his wife with or without desire for her. To be more direct, touching or hugging does not break husband’s or wife’s Wudhu’ as long as there is no discharge of bodily fluids.

In Surah Al-Ahzab (33:21), Allah The Almighty says; “Indeed in the Messenger of Allah there is a beautiful pattern of examples to follow for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.” There is not one single Ayah of Qura’n or Hadith from the traditions of the Prophet (peace be upon him) which confirms that touching a wife nullifies the Wudhu’.

Sayedina Abdullah Ibn Abbas (RAA), Sayedina Ali (RAA) and many other companions (RAA) recorded similar views on this matter. There are many Ahadith from Ummul Mumineen Sayeda Aisha (RAA) and other companions (RAA) that the Prophet (peace be upon him) touched even kissed his wives (RAA) and did not refresh his Wudhu’ or told anyone to refresh their Wudhu’ in the similar situations.

It is necessary to mention that the Pious Scholars such as Sayedina Abdullah Ibn Abbas (RAA), Sayedina Ibn Jarir At-Tabari (RA), Sayedina Imam Qurtubi (RA), Sayedina Ibn Kathir (RA), Sayedina Imam Abu Hanifah (RA), Sayedina Imam Ibn Taymiyah (RA), Sayedina Imam Nawawi (RA) and many others say that wherever Qura’n has used the terms “Touching Your Wives, In Contact with Your Wives, etc..” it means the sexual contact and NOT merely accidental or intentional touching or hugging with or without desire.”

Allah The Almighty calls our spouses as “Consorts” such as Companion, Partner, Associate, and Friend, where they both (husband and wife) find comfort, support, trust, harmony and help. A Muslim (man and woman) marry their spouse in the name of Allah making Him a Witness to the marriage contract. Allah knows the nature of our creation, created our spouses in love, mercy and compassion, and would ask about our behavior with them. Spouses are not for sex only but companionship in all matters where we can come to them in love, mercy, patience, compassion, companionship and care.

I hope this response answers your question. Please forward this response to others as you see appropriate. I ask for Allah’s forgiveness in all my mistakes and misunderstanding. Please remember us in your prayers.

I leave you and your loved ones in the mercy, guidance and protection of Allah The Almighty.

WaSalamu Alaikum,

Najam Najmi