Saturday, April 23, 2011

Kufr (Infidelity)~ Its Definition and Types

a. Definition: Kufr, linguistically means covering or concealing. Legally (in the Sharee'ah): antonym of Eemaan, is Kufr or infidelity is disbelieving in Allah and His Messenger, whether the disbelief is associated with denial or not, rather with doubts, suspicion, aversion, jealousy, arrogance, or following some whims which deters from adhering to the Message. Even though the denier's infidelity is worse than others, so is the one who disbelieves and denies out of jealousy while he recognizes in his heart the veracity of the Messengers. [Majmoo al-Fatawa, Shaikhul-Islam Ibn Taymiyyah, vol. 12, p. 335]

b. The types of Kufr are two:

The first type: The greater Kufr which constitutes apostasy and is of five kinds:

1. Kufr of denial, as referred to in the following verse: "And who is more unjust that he who forges a lie against Allah, or rejects the truth when it comes to him? Is there not an abode in Hell for those who disbelieve?" [Soorah (29): 68]

2. Kufr of arrogance with acknowledgement, as proven by the words of Allah, the Exalted:"And when We said to the angels: 'Prostrate yourselves before Adam,' and they all prostrated except Iblees (Shaytaan), he refused and was proud and was on of the Kafireen (arrogant, disobedient to Allah)." [Soorah al-Baqarah (2): 34]

3. Kufr of doubtfulness, as mentioned in the Words of Allah: "And he entered his garden while he was wronging himself (through arrogance). He said, 'I do not think this will ever perish; not do I think the Hour will ever come. And even if I am ever brought back to my Rabb, I shall, surely, find a better resort than this. His companion said to him while he was arguing with him, 'Do you disbelieve (Kafarta) in Him Who created you from soil, then from a sperm-drop, then fashioned you into a perfect man? But as for me, I believe that Allah Alone is my Rub, and I will not ascribe a partner to my Rab." [Soorah (18): 35-38]

4. Kufr of aversion. Its proof: "And those who (kafaru) disbelieve turn away from what they have been warned with aversion." [Soorah (46): 3]

5. Kufr of hypocrisy, as proven by the Words of Allah: "This is because they first believed, then (kafaru) disbelieved. So a seal was set upon their hearts and consequently they do not understand." [Soorah al-Munafiqeen (63): 3]

Second Type: The minor Kufr, or the practical Kufr, does not constitute apostasy, but it can lead to major kufr if one remains totally careless about it.

This type of Kufr comprises of sins that are referred to in the Book and the Sunnah as Kufr, but do not reach the level of major Kufr, such is expressing ungratefulness to the favors of Allah, as Allah say: "And Allah sets forth for you a parable of a city which enjoyed security and peace; its provision came to it easefully from everywhere; but it (Kafarat) denied the favors of Allah." So Allah made it taste hunger and fear which were made to cleave to it because of what they used to do. [Soorah an-Nahl (16): 112]

And fighting of Muslims against each other, which is referred to in the Hadeeth of the Prophet (salallahu alaihe wa-sallam), "Reviling of a Muslim is an act of disobedience and fighting him is Kufr." [Bukhari and Muslim]

And in his saying: "Do not revert after me (Kufran) like the infidels killing each other." [Bukhari and Muslim]

Likewise, swearing by other than Allah. The Prophet * said: "He who swears by other than Allah, commits an act of Kufr, or Shirk." [Tirmidhee]

Allah, the Exalted, declared a Muslim who commits a major sin as a believer. He says: "O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder." [Soorah al-Baqarah (2): 178]

Hence, Allah, the Exalted, did not exclude the murderer from the believers, rather He referred to him as the brother of the slain's guarding saying (in continuation of the verse): "Therefore, one who is granted remission by one's brother, then he should pursue that matter in a kind manner and pay the blood-money with kindness (when he excepts blood-money) with fairness."

'Brotherhood' which is referred to in the above verse, doubtlessly means brotherhood in faith. Allah, the Exalted, says: "And if two parties of believers fight against each other, make peace between them." [Soorah al-Hujurat (49): 9]

And if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Allah loves the just.

"Surely all believers are brothers. So make peace between brothers." [Soorah al-Hujurat (49): 10]

End of the Abridged Commentary from al-Aqeedah at-Tahawiyyah.

Summary of the Differences between the major and minor Kufr:

1. The major Kufr constitutes apostasy, and nullifies the good deeds. While the minor Kufr neither constitutes apostasy nor nullifies good deeds, but it diminishes them.

2. The major Kufr condemns one who commits it to eternal abode in Fire. While one who commits the minor Kufr, he commits a major crime or sin, if he enters Fire, he would not remain in it eternally. It may be that Allah forgives him later.

by Shaikh Saalih Al Fawzaan

Shirk ~ Definition and Types

a) Definition:
Shirk is ascribing a partner to Allah in terms of His Rububiyyah (Lordship), Asma wa Sifaat (Names and Attributes) and Uloohiyyah (Worship). The common type of Shirk is the Shirk in Uloohiyyah, which entails supplicating others along with Allah, or dedicating to them worships such as, offerings, vows, reverence, fear, hope, and devotional love.
Shirk is the gravest of all sins due to the following:
1. It is resembling the creatures with the Creator in terms of the attributes of Divinity, for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. Allah says: "Verily, Shirk is gross injustice." [Soorah Luqman (31): 13] Injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is gross injustice.

2. Allah has stated that He does not forgive the one who does now disavow Shirk. He says:

"Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." [Soorah an-Nisa (4): 48]
3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell-fire forever. Allah, the Exalted, says: "Surely, whoever ascribes a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." [Soorah al-Maidah (5): 72]

4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." [Soorah al-Anam (6): 88] And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." [Soorah az-Zumar (39): 65]

5. The Shirk is the graves of all major sins. The Messenger of Allah (salallahu alaihe wa-sallam) said: "Shall I inform you about the graves of all major sins?" We (Sahabah) said:"Certainly, O Messenger of Allah." He said: "Ascribing partners to Allah, and disobeying parents."

Ibn al-Qayyim said: "Allah has asserted that the purpose of the creation and the commands is that He should be recognized by His Names and Attributes and be worshiped alone, with no partners ascribed to Him, and that people should maintain justice through which the heavens and the earths were established. Allah, the Exalted, says: "Verily, We sent Our Messengers with clear proofs, and sent down with them the Book and the Balance (justice) that people may establish justice." [Soorah al-Hadid (57): 25]
Allah informed us that He sent the Messengers and revealed the Books for people to establish justice. The greatest form of justice is Tawheed, which is its spearhead and backbone, andShirk is injustice. Allah says: "Surely, Shirk is the greatest Zulm (wrong) indeed."[Soorah Luqman (31): 13]

Shirk is the gravest form of injustice, and Tawheed is the best form of justice. Hence, whatever opposes this purpose most is considered as the gravest of all major sins. Ibn al-Qayyim went on to say: "And since Shirk in particular opposes that purpose, it is absolutely the gravest of all major sins,… Allah, Glory be to Him, neither accepts a good deed performed by a Mushrik, not an intercession made in his favor. He does not respond to his supplication, or accepts his hope for having it fulfilled. The Mushrik is the most ignorant of Allah for setting a rival from creatures to the One Who created them, which is the worst type of ignorance and the worst type of injustice on the part of the Mushrik. Even though the Mushrik does not wrong his Rabb (Lord) by his Shirk, but in reality he wrongs his own self."

7. Shirk is defaming and derogatory from which Allah declared Himself far removed. He who ascribes a partner to Allah, he in effect asserts to Allah what Allah declares Himself free from, and this is the worst form of opposition and defiance to Allah, the Exalted.
B. The Types of Shirk: Shirk is of two types:
THE FIRST TYPE: Greater Shirk, which constitutes apostasy, and condemns the person who practices it to Hell-Fire, and to live therein eternally if he does not relinquish it before death. Shirk is devoting an act of worship to other than Allah, such as; supplication, vows, offerings that are made to jinn, graves or Shaytaan.

Fear of dead, jinn and Shaytaan that they may harm or sicken him and hope for things from others that only Allah can provide such as fulfilling needs and granting relief as practiced nowadays around tombs that are built on graves of pious people. Allah says: "and they worship, instead of Allah that which neither harm nor profit them, and they say, 'These are our intercessors with Allah.'" [Soorah Yunus (10): 18]
THE SECOND TYPE: Lesser Shirk, which does not constitute apostasy, but defects the Tawheed, and is conducive to greater Shirk. It is of two kinds:

1) The first kind: Obvious Shirk which constitutes of UTTERANCES and ACTIONS.

As for the UTTERANCES, such as swearing by other than Allah; the Messenger of Allah (salallahu alaihe wa-sallam) said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]
Or making a statement such as: "Whatever Allah wills and you will."

This statement was made by a man to the Prophet (salallahu alaihe wa-sallam) who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."

Or a statement like this, 'Had it not been for Allah and so and so.'

The correct statements are: "Whatever Allah wills and then you will." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah. Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29]

As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'

As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.

2) The second kind: The hidden Shirk pertains to intentions and wills such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]

The Prophet (salallahu alaihe wa-sallam) said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied: "Riyaa." [Ahmed and at-Tabaranee]

Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money, fame, etc or acquiring knowledge, or fighting in the cause of Allah for money, fame, etc. The Prophet * said: "May the slave of dinar be degraded, may the slave of dirham be degraded, may slave of garment be degraded, for if he is given, he would be satisfied, and if he is not given he is dissatisfied." [Saheeh al-Bukharee] Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah,and requested the reward from other than Allah, commits Shirk in terms of intention.

While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers."[Soorah Al-Imran (3): 85]
It is the deen of Ibraheem, that Allah saved from evil and only the light-witted turns away from it. The Differences between Greater Shirk and Lesser Shirk .

The following differences between the Greater Shirk and the Lesser Shirk are deduced from the above mentioned:

1. The greater Shirk constitutes apostasy, while the lesser Shirk does not constitute apostasy.

2. The greater Shirk condemns the one who practices it to eternal life in the Fire. Whereas the lesser Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.

By Shaikh Saalih Al Fawzaan

Rayuan Setan Dalam Pacaran

Para pembaca yang budiman, ketika seseorang beranjak dewasa, muncullah benih di dalam jiwa untuk mencintai lawan jenisnya. Ini merupakan fitrah (insting) yang diberikan oleh Allah kepada manusia. Allah ta’ala berfirman yang artinya, “Dijadikan indah pada (pandangan) manusia kecintaan terhadap perkara yang dinginkannya berupa wanita-wanita, anak-anak, harta yang banyak dari jenis emas, perak, kuda pilihan, binatang-binatang ternak dan sawah ladang. Itulah kesenagan hidup di dunia. Dan di sisi Allahlah tempat kembali yang baik.” (QS. Ali Imran: 14)

Adab Bergaul Antara Lawan Jenis

Islam adalah agama yang sempurna, di dalamnya diatur seluk-beluk kehidupan manusia, bagaimana pergaulan antara lawan jenis. Di antara adab bergaul antara lawan jenis sebagaimana yang telah diajarkan oleh agama kita adalah:

1. Menundukkan pandangan terhadap lawan jenis

Allah berfirman yang artinya, “Katakanlah kepada laki-laki beriman: Hendahlah mereka menundukkan pandangannya dan memelihara kemaluannya.” (QS. an-Nur: 30). Allah juga berfirman yang artinya,”Dan katakalah kepada wanita beriman: Hendaklah mereka menundukkan pandangannya dan memelihara kemaluannya.” (QS. an-Nur: 31)

2. Tidak berdua-duaan

Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Janganlah seorang laki-laki berdua-duaan (kholwat) dengan wanita kecuali bersama mahromnya.” (HR. Bukhari & Muslim)

3. Tidak menyentuh lawan jenis

Di dalam sebuah hadits, Aisyah radhiyallahu ‘anha berkata, “Demi Allah, tangan Rasulullah tidak pernah menyentuh tangan wanita sama sekali meskipun saat membaiat (janji setia kepada pemimpin).” (HR. Bukhari). Hal ini karena menyentuh lawan jenis yang bukan mahromnya merupakan salah satu perkara yang diharamkan di dalam Islam. Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Seandainya kepala seseorang ditusuk dengan jarum besi, (itu) masih lebih baik daripada menyentuh wanita yang tidak halal baginya.” (HR. Thabrani dengan sanad hasan)

Jika memandang saja terlarang, tentu bersentuhan lebih terlarang karena godaannya tentu jauh lebih besar.

Salah Kaprah Dalam Bercinta

Tatkala adab-adab bergaul antara lawan jenis mulai pudar, luapan cinta yang bergolak dalam hati manusia pun menjadi tidak terkontrol lagi. Akhirnya, setan berhasil menjerat para remaja dalam ikatan maut yang dikenal dengan “pacaran“. Allah telah mengharamkan berbagai aktifitas yang dapat mengantarkan ke dalam perzinaan. Sebagaimana Allah berfirman yang artinya, “Dan janganlah kamu mendekati zina, sesugguhnya zina itu adalah suatu perbuatan yang keji dan suatu jalan yang buruk.” (QS. al-Isra’: 32). Lalu pintu apakah yang paling lebar dan paling dekat dengan ruang perzinaan melebihi pintu pacaran?!!

Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Sesungguhnya Allah menetapkan untuk anak adam bagiannya dari zina, yang pasti akan mengenainya. Zina mata adalah dengan memandang, zina lisan adalah dengan berbicara, sedangkan jiwa berkeinginan dan berangan-angan, lalu farji (kemaluan) yang akan membenarkan atau mendustakannya.” (HR. Bukhari & Muslim). Kalaulah kita ibaratkan zina adalah sebuah ruangan yang memiliki banyak pintu yang berlapis-lapis, maka orang yang berpacaran adalah orang yang telah memiliki semua kuncinya. Kapan saja ia bisa masuk. Bukankah saat berpacaran ia tidak lepas dari zina mata dengan bebas memandang? Bukankah dengan pacaran ia sering melembut-lembutkan suara di hadapan pacarnya? Bukankah orang yang berpacaran senantiasa memikirkan dan membayangkan keadaan pacarnya? Maka farjinya pun akan segera mengikutinya. Akhirnya penyesalan tinggallah penyesalan. Waktu tidaklah bisa dirayu untuk bisa kembali sehingga dirinya menjadi sosok yang masih suci dan belum ternodai. Setan pun bergembira atas keberhasilan usahanya….

Iblis, Sang Penyesat Ulung

Tentunya akan sulit bagi Iblis dan bala tentaranya untuk menggelincirkan sebagian orang sampai terjatuh ke dalam jurang pacaran gaya cipika-cipiki atau yang semodel dengan itu. Akan tetapi yang perlu kita ingat, bahwasanya Iblis telah bersumpah di hadapan Allah untuk menyesatkan semua manusia. Iblis berkata, “Demi kekuasaan-Mu, aku akan menyesatkan mereka semuanya.” (QS. Shaad: 82). Termasuk di antara alat yang digunakan Iblis untuk menyesatkan manusia adalah wanita. Rasulullah shallallahu ‘alaihi wa sallam bersabda,”Tidaklah aku tinggalkan setelahku fitnah (ujian) yang lebih berbahaya bagi laki-laki daripada wanita.” (HR. Bukhari & Muslim). Kalaulah Iblis tidak berhasil merusak agama seseorang dengan menjerumuskan mereka ke dalam gaya pacaran cipika-cipiki, mungkin cukuplah bagi Iblis untuk bisa tertawa dengan membuat mereka berpacaran lewat telepon, SMS atau yang lainnya. Yang cukup menyedihkan, terkadang gaya pacaran seperti ini dibungkus dengan agama seperti dengan pura-pura bertanya tentang masalah agama kepada lawan jenisnya, miss called atau SMS pacarnya untuk bangun shalat tahajud dan lain-lain.

Ringkasnya sms-an dengan lawan jenis, bukan saudara dan bukan karena kebutuhan mendesak adalah haram dengan beberapa alasan: (a) ini adalah semi berdua-duaan, (b) buang-buang pulsa, dan (c) ini adalah jalan menuju perkara yang haram. Mudah-mudahan Allah memudahkan kita semua untuk menjalankan perintah-Nya serta menjauhi larangan-Nya.

Monday, April 18, 2011

Deviation in Human Life

"What's the solution to the problems of Muslims? What should we do?

Should we follow the path of our ancestors, or should we make our own path or should we follow the Path shown by our CREATOR through his messengers. All the messengers of ALLAH came with the central message of believing in Only One ALLAH and directing all forms of worship to HIM Alone, and teaching the ways to worship HIM. All the messengers showed the path of ALLAH's liking which leads to the gate of eternal bliss. All the prophets warned against all the other paths that earns ALLAH's wrath, which leads to the gate of eternal sorrow and pain. Our Prophet Mohammad (Peace Be Upon Him)) was the last and seal of all prophethood and messengership, and we Muslims are his ummah (nation). Hence, we Muslims should strictly follow the path that ALLAH shown us through him and reject all other paths.

The first point of rectification is Aqeedah, and at we have a weekly segment devoted to Aqeedah alone every Saturday. Come, join and take benefit... insha Allaah... about the most important part of Islam our beliefs... our Aqeedah.

By Shaikh Saalih Al Fawzaan

Allah has created the creatures to worship Him, and provided them with provisions to enable them to do that. Allah, the Exalted, said: "And I have created jinn and men only to worship Me. I want no sustenance from them, not do I want them to feed Me. Surely, it is Allah, Who is the Provider, The Powerful." [Soorah Az-Zariyat (51): 56-58]

Man naturally acknowledges Allah's divinity, loves Him, worships Him, and ascribes no partner to Him. But human and jinn devils who suggest to each other polished speech out of deception, corrupt his natural disposition, and lead them astray.[1]

Tawheed (belief in the Oneness of Allah) is firmly instilled in human nature, while polytheism is accidental and intrusive Allah says: "And remain steadfast on the religion of hanifan (Islamic Monotheism), Allah's fitrah [2] with which He has created mankind. No change let there be in khalq-illah (i.e. the religion of Allah), that is the straight religion." [Soorah ar-Rum (30): 30]

And the Prophet (salallahu alaihe wasallam) said: "Every infant is born with fitra [2] but it is his parents who make him a Jew, or a Christian or a magian (fire worshiper)." [Saheeh al-Bukharee and Saheeh Muslim] Hence, the tawheed or the belief in the Oneness of Allah is man's innate belief.[3]

Islam is the faith which was upheld by Adam, whom Allah rendered safe from and those who came after him for many centuries. Allah says: "Mankind were one community, then Allah sent the Prophets as bearers of good tidings and as warners." [Soorah al-Baqarah (2): 213]

Polytheism and corruption in Aqeedah appeared first among the people of Noah [4] who was the first Messenger of Allah sent, as Allah says: "We have revealed to you just as We revealed to Nooh and to the Prophets after him." [Soorah an-Nisa (4): 163]
Ibn Abbas said: "There was a period of 10 centuries between Adam and Noah, during which people were Muslim." [5]

In his comment on Ibn Abbas's statement, Ibn al-Qayyim said: "This statement is definitely true, for Ubay Ibn Kaab used to recite the verse, "Then they differed (strayed from the right guidance) then Allah sent the Prophets."[6] Ubay Ibn Kab's recitation is supported by the following verse: "And mankind were but one single Ummah then they differed." [Soorah Yunus (10): 9]

Ibn al-Qayyim (rahimahullah) meant that differing over the sound deen to which mankind originally adhered was the reason for sending Prophets. Just as the Arabs were following the deen of Ibraheem, Whom Allah rendered sage from evil, until Amr bin Lahi al-Khuza'ee brought idols in the Arabian Peninsula and to Hijaz in particular. Idols were worshiped afterwards in lieu of Allah, and shirk prevailed in the sacred land and the lands adjacent to it.

Idol worship continued until Allah sent Muhammad (salallahu alaihe was-sallam) the last of His Prophets. He invited people to uphold the Aqeedah of Tawheed and to follow the deen of Ibraheem. He struggled in the cause of Allah in the best manner until he finally prevailed and destroyed the idols and put an end to paganism. Allah completed the deen through him and perfected His favor for men and jinn.

The distinguished generation of this Ummah adhered to the Prophet's Sunnah during the early stage of Islam. Later on, ignorance prevailed in the latter centuries during which new beliefs and religions emerged. Shirk appeared and was practiced by many Muslims due to the hard work of the promoters of perversion. Tombs were erected on graves of pious people for visitation, and were taken for idols that they worshiped to the exclusion of Allah. Acts of worship such as supplications, appeals for aid, and offerings were dedicated to them (the engraved). They euphemized Shirk by calling it, 'appeal to pious people' claiming that they only loved them and did not worship them. They forgot that such was the claim of the early pagans, who used to say: "We worship them only so they may bring us nearer to Allah in rank." [Soorah al-Ankabut (39): 3][7]

Despite the Shirk which appeared among the people in the past and present, the majority of them believed in Tawheed ar-Ruboobiyah (i.e. to affirm that Allah Alone is the, 'Rabb' - One Who Creates, Sustains and Commands). They committed Shirk in terms of worship as Allah says: "And most of them do not believe in Allah without being guilty of idolatry." [Soorah Yusuf (12): 106]

Only few of mankind deny existence of the Rabb, such as Fir'awn (Pharoah), the Atheists and the Communists of this age. Their denial is only out of stubbornness, for they are compelled to admit inwardly, the belief in the existence of Allah. Allah says: "And they deny Our signs, although inwardly they certainly knew them to be from Allah, wrongfully and hastily." [Soorah an-Naml (27): 14]

Their intellects recognize that every creature must have a creator and every existing thing must have an originator. And that the accurate and precise order of this universe must have One Who manages it, Who is Wise, Capable and Knowledgeable. He who denies this fact is either unintelligent or stubborn and does not apply reason and ridicules himself. Such people are worthless.

[1] Mankind in the beginning was a single nation upon true Tawheed. Subsequently and gradually shaytan misguided them towards associating partners with Allah. The Messenger of Allah (salallahu alaihe wasallam) said: Allah said: “I created all my servants upon the true Religion (Tawheed). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority." [Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad'alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.]

[2] Fitrah is the innate pure instinct inborn in every human, which recognizes the True Lord. Fitrah, if not corrupted leads one to the Belief in the Existence of Allah, the Exalted

[3] “(remember) when your Lord brought forth from the Children of Adam, from their loins, their seeds and made them testify as to themselves (saying): “Am I not your Lord?”They said: “Yes! We testify.” Lest you should say on the Day of Resurrection: “Verily, we have been unaware of this. Or lest you should say: “It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the men who practiced Al-Batil (i.e. polytheism and committing crimes and sins, invoking and worshiping others besides Allah)?” [Soorah al-A'raf (7): 172]

[4] Extremism in praise and position of Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from the True Religion: Allah said about the people of Nooh: "And they have said: You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." [Surah Nooh 71:23)]

Ibn Abbas (radiallahuanhu) relates: “Indeed these are five names of righteous men from the people of Nooh. When they died Shaytaan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.” [Saheeh al-Bukhaaree (11/418) and Saheeh Muslim (18/52)]

Abu Ja'far (radiallahuanhu) said:"Those from the later generation saw what the (previous generation) had done and considered the extent that they took him as an ilah (deity) to be worshiped besides Allah.” He then said: "This was the first idol worshiped other than Allah, and they called this idol Wadd.”
[Saheeh al-Bukhaaree (8/534)]

Aa'ishah (radhi allahu anha) reported that Umm Habeebah and Umm Salamah (radhi allahu anhuma) mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet (salallahu alaihe wasallam) about it, on which he said, “If any religious man died amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the Sight of Allah on the Day of Resurrection.” [Saheeh Al-Bukharee (vol..1; no.419) and Saheeh Muslim (vol.1;no.1076)]

In the above three Ahaadeeth, it has clearly been explained how polytheism gradually develops. It starts from pious intention like, building of places of gathering by the grave of pious person so that he be remembered but steadily the people begin to look upon the religious man as a demigod and ultimately elevate to a higher status of Godhood. This undermines the belief in the oneness of Allah. Similarly as known from the Hadeeth of Aa'ishah; the pictures of the pious men were displayed in the places of gatherings in order to keep alive their memories, but with the passage of time the people begin to worship them.

So, the first Shirk on the earth occurred due to the confusion spread by Shaytaan regarding righteous persons and mixing truth with falsehood; first, exaggeration in the love of the righteous and then innovative practices of the people intending to do good (i.e. Bidah: newly invented practice in the religion). Therefore, all means that lead to Shirk are prohibited in Islam, such as innovations, exaggeration in status of righteous men even the Prophets, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave and other acts that should only be directed towards Allah.

This confirms the sayings of righteous predecessors that Bid'ah (innovations in the religion) is the main cause leading to Kufr (disbelief) and that Bid'ah is more beloved to Iblees than sinfulness because one may repent from sins but he will not repent from Bid'ah for he performs Bid'ah thinking it to be a means of closeness to Allah and achieving rewards from Him.

This teaches us,

a) Hanging pictures on walls and setting up statues and sculptured images lead people to idolatry because excessive exaltation of these pictures and statues gradually develops into a belief that they bring good and prevent harm, as evidenced in the example of the people of Nooh.

b) Shaytan is (waiting) to deceive mankind. He will try every trick to exploit man's sentiments. When satan observed among the people of Nooh their emotional liking for pious people, he tempted them to exceed their love and finally made them place statues in their dwellings in order to make the common people stray from the right path.

c) Not only does shaytan try to deceive the present generation, he also keeps his eye on the future generations. When he could not plunge the present generation of the people of Nooh into idolatry, he anticipated the coming generation to be misled and set a trap for them.
d) Negligence must not be shown toward evil, but it must be eradicated and all its doors must be closed.

e) The presence of diligent and learned men is a blessing because Shaytan can only deceive the people after the learned men among them have passed away. This also explains the value of the presence of knowledge and harm of losing it. Allah’s Messenger (salallahu alaihe wasallam) said: "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." [Saheeh al-Bukharee (vol: 1, Book: 3, no: 100)]

[5] Ibn Abbas (radiallahuanhu) said: “Between Nooh and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners.” [Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)]

[6]The verse which Ibn al-Qayyim refers to is verse no. 213 in Soorah al-Baqarah, "Mankind were one Ummah, then Allah sent the Prophets." Ubay Ibn Kab used to add the above words after the word Ummah, which explains the reason for sending Prophets to mankind. [Translator]

[7] Imam Ibn Katheer writes in the Tafseer of this verse, "meaning what motivates them to worship them is the fact that they made their idols in the image of angels - or so they claim - and when they worship those images it is like worshipping the angels, so that they will intercede with Allah for them to help and give them provision and other worldly needs…. Qatadah, As-Suddi and Malik said, narrating from Zayd Ibn Aslam and Ibn Zayd: "only that they may bring us near to Allah." Means, 'So that they may intercede for us and bring us closer to Him.' [At-Tabari 21: 251, 252] During Jahiliyyah, they used to recite the following for their Talbiyah when they performed Hajj, 'At Your service, You have no partner except the partner You have; he and all that he owns belongs to You.' This pretentious argument which the idolaters of all times, ancient and modern, used as evidence is what the Messengers came to refute and forbid, and to call people to worship Allah Alone with no partner or associate. This something that the idolaters themselves invented, Allah did not give them permission for it, not does He approve of it, He hates it and forbid it..." [See Tafseer Ibn Katheer]

A similar practice in also found in today's times, which has been given the name of Waseelah (or Tawassul) when people invoke upon the engraved for help claiming it to be a 'means of closeness to Allah' while misinterpreting the verse of the Qur'aan: “Seek the means of approach (al-waseelah) to Him.” [Soorah al-Maaidah (5): 35] Whereas Waseelah in this verse means to draw closer to Allah by (a) invoking Allah by His Beautiful Names, (b) means of Righteous Deeds of the Supplicant and (c) Supplication made by a Living Righteous Man as is known from the practice of Allah's Messenger (salallahu alaihe wasallam) and the Sahabah.

Note: All footnotes which mention, [Translator] at the end are by the translator, Mahmoud Ridha Murad.

Saturday, April 9, 2011

Maher Zain - For The Rest of My Life (Indonesian Version; Sepanjang Hidup)

Women Rights in Islam – Modernising or Outdated?

Taken from a Lecture by Dr Zakir Naik
According to the Oxford dictionary, ‘Women’s Rights are the rights, that promote a position of social and legal equality, of women to men’

According to the Oxford dictionary, ‘they are the rights, claimed for the women, equal to those of men, as regards to suffrage that right to vote, as regards to property, etc’.

‘Modernising’, according to the Oxford dictionary means, ‘to make modern, to adapt to modern needs or habits’.

And according to the Webster’s dictionary it means… ‘To make modern, or to give a new character or appearance - e.g., to modernise ones ideas’.

In short, modernising is a process of updating or opting for the betterment of the present status itself - It is not the present modern status itself.

Can we modernise ourselves, to master our problems, and to realize a new way of life, for the whole human race?

I am not concerned about the modern ideas, the conclusions and the categorical statements made by scientists and inexperienced armchair experts, as how a life should be lived by a woman.

I am going to base my conclusions and considerations on truth, which can be proved by experience.

Experience and unbiased factual holistic analysis, are the sure test, between the gold of truth, and the glitter of theory.

We have to check our thinking against reality, otherwise many a times, our mental process will go astray - Indeed the great brains of one time, believed that the world was flat.

Women Rights in the West
If we agree with the ‘Women’s rights in Islam’, as portrayed by the Western media, you have no option, but to agree that the ‘Women’s rights in Islam’ are outdated.

The Western talk of women’s liberation, is actually a disguised form of exploitation of her body, deprivation of her honour and degradation of her soul.

The Western society which speaks of upgrading the status of women in Islam, have actually reduced her status to concubines, to mistresses, to society butterflies, which are mere tools in the hands of sex marketers and pleasure seekers, which are disguised behind the colorful screen of art and culture.

Women Rights in Islam
Islam’s radical revolutionary support, gave women their due right and status in the days of ignorance… 1,400 years ago.

Islam’s objective was and continues to be, to modernise our thinking, our living, our seeing, our hearing, our feeling and striving for the women’s upliftment and emancipation in the society.

Before I dwell further with the topic, I would like you to make note of a few points.

Approximately one fifth of the world’s population, consists of Muslims. There are different Muslim societies - Some may be close to Islam, some may be far away from Islam.
The ‘Women’s rights in Islam’ should judged according to the authentic sources, and not what individual Muslims do, or what the Muslim society does.
The authentic sources of Islam, are the Qur’an, which is the word of God, and the authentic Sunnah, and the traditions of our beloved Prophet (peace be upon him).
Qur’an will never contradict itself, nor will the authentic Hadith contradict itself… neither will these two authentic sources, contradict each other.
Sometimes the scholars differ, and many a times, these differences can be removed by analyzing the Qur’an as a whole, and not just by quoting one particular Verse. Because if one particular verse of the Qur’an is ambiguous many a times the answer is given somewhere else in the Qur’an - Some people quote one source and neglect all the other sources.
It is the duty of every Muslim, male or female, to seek the pleasure of God, and to act as His trustee on this world, and not to try and gain fame or satisfy one’s own ego.
Islam believes in equality of men and women – ‘Equality’ does not mean ‘identicality’.

In Islam, the role of a man and woman is complimentary, it is not conflicting. It is that of a partnership, it is not contradictory, so as to strive for supremacy.

Where ‘Women’s rights in Islam’ is concerned, I have divided it into 6 broad categories.

Six Categories of Women Rights in Islam
The first are ‘the Spiritual rights’, second are ‘the Economical rights’, third are ‘the Social rights’, fourth are ‘the Educational rights’, fifth are ‘the Legal rights’, and last are ‘the Political rights’.

Sex is Not the Criteria to Enter Paradise:

The greatest misconception that the West has about Islam, is that they think… ‘Paradise in Islam, is only meant for the male - it is not meant for the female’.

This misconception can be removed by quoting from Surah Nisa, Ch. No. 4, Verse No 124, which says, ‘If any of you do deeds of righteousness, whether it be male or a female and has faith, they shall surely enter Paradise and not the least injustice shall be done to them’

A similar thing is repeated in Surah Nahl, Ch.16, Verse No.97 which says… ‘If any of you perform good deeds, be it a man or a woman and is a believer, We shall give you good life and We should reward you for all your good works’.

Just because in Islam, sex is not the criteria to enter Paradise, will you call such rights in Islam as modernising or outdated?

A. Spiritual Rights of Women in Islam
Another misconception is that, which the Western media has, that, ‘The woman has no soul’.

In fact, it was in the seventeenth century, when the Council of wise men, when they gathered at Rome, and they unanimously agreed that the woman had no soul.

In Islam, man and woman have the same spiritual nature. It is mentioned in Quran, Ch.4, Verse No.1, which says that, ‘O humankind reverence your Guardian Lord, who has created you from a single person and created like nature his mate’.

A similar thing is mentioned in Surah Nahl, Ch.16, Verse No.72, which says that, ‘We have made for you companions and mates of your own nature’.

In Surah Al-Shura, Ch.42, Verse No.11, it says, ‘He is the one who has created the heavens and the earth and has made for you pairs from among yourselves’.

Just because the spiritual nature of a man and woman is the same in Islam, will you call such rights in Islam, as modernizing or outdated?

The Qur’an clearly mentions that, ‘God has breathed somewhat of His spirit into the human beings’.

If you read Surah Hijr, Ch.15, Verse No.29, it says, ‘When I have fashioned you in due proportion and have breathed into you something of my spirit, fall you down in obeisance’.

A similar thing is repeated in the Qur’an, in Surah Sajdah, Ch. 32, Verse No.9, which says, ‘Then He fashioned him and breathed into him of His Spirit...’.

Here, when God refers to as ‘Something of My Spirit, is breathed into the human beings’ - it does not mean, a sort of incarnation or a pantheistic form.

It means that Allah has given to every human being something of His spiritual Nature, and the Knowledge of God Almighty, and coming closer towards Him.

Here it refers to both Adam and Eve (may peace be upon them) - Both were breathed something of God's Spirit.

Again we read in the Qur’an, that Allah has appointed the human being as His vicegerent, as His trustee, as is mentioned in Surah Isra, Ch.17, Verse No.70, which says, ‘We have honoured the children of Adam and bestowed on them special favours’.

Note, here all the children of Adam have been honoured, male as well as female.

There are some Religious scriptures, for example the Bible, which puts the blame on Eve for the downfall of humanity.

In fact if you read the Qur’an in Surah Araf, Ch.7, Verse No.19 to 27, Adam and Eve (may peace be upon them both) are addressed, more than a dozen of times.

Both disobeyed God, both asked for forgiveness, both repented, and both were forgiven.

In the Bible, if you read Genesis, Ch. 3, only Eve is held responsible (May peace be upon her) for the downfall of humanity.

And according to the doctrine of ‘Original Sin’, because of Eve (may peace be upon her) the whole of humanity is born in sin.

Does Pregnancy Uplift the Women or Degrade?

If you read the Bible in Genesis, Ch. 3, Verse No.16, it says that, 'To the woman He (God) said, "I will greatly multiply your pain in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you."'

That means, pregnancy and child birth has been said in the Bible to degrade the women and the labour pain is a sort of punishment.

In fact if you read the Qur’an, pregnancy and child birth have uplifted the women.

If you read Surah Nisa, Ch.4, Verse No.1, it says, ‘Respect the womb that bore you’.

Its mentioned in Surah Luqman, Ch.31, Verse No.14, it says, ‘We have enjoined on the human being to be kind to the parents, in travail upon travail did their mother bore them and in years twain was their weaning’.

A similar thing is mentioned in Surah Ahqaf, Ch.46, Verse No.15, it again repeats, which says, ‘We have enjoined on the human beings to be kind to his parents’.

To be kind to the parents - in pain did their mother bore them, and in pain did she give them birth - Pregnancy in the Qur’an has uplifted the women not degraded her.

Just because pregnancy has uplifted the women in Islam will you call such rights in Islam as modernizing or outdated?

Criteria in the Sight of God to Judge Male and Female:

The only criteria for judgment in the sight of Allah is ‘Taqwa’, ‘God consciousness’ or ‘righteousness’.

It is mentioned in Surah Hujurat, Ch.49, Verse No.13 ‘O humankind, We have created you from a single pair of male and female and have divided you into nations and tribes, so that you shall recognize each other not that you despise each other and the most honored in the sight of God, is the one who is the most righteous’.

Sex, colour, caste, wealth has got no criteria in Islam - The only criteria in the sight of God is ‘righteousness’, neither is sex the criteria for God to reward or to punish a person.

If you read Surah Imran Ch.3 Verse No.195 it says ‘I will never suffer the loss of any of you, be it male or female, you are companions unto each other’.

Equal Moral Duties for Men and Women:

I had started my talk by quoting a verse from the Qur’an from Surah Al Ahzab, Ch.33, Verse No.35, which says,

‘For Muslim men and Muslim women,
for believing men and women,
for devout men and women,
for true men and women,
for men and women who are patient and constant,
for men and women who give in charity,
for men and women who fast and deny themselves,
for men and women who guard their chastity,
for men and women who engage much in God's praise,
God has prepared for them forgiveness and a vast reward.’

This verse indicates that the spiritual duties, the moral duties, for the men and women in Islam are the same - Both have to believe, both have to pray, both have to fast, both have to give in charity, etc, etc.

But the women has been given certain concession in Islam.

If she is undergoing her menstrual period or pregnancy, she does not have to fast - She can keep those fasts later on, when she is more healthy.

During the menstrual period and during the postnatal period, she needs not pray also - she has been given the concession, and neither does she have to compensate it later on.

Just because the moral duties of the men and women are equal in Islam will you call such rights in Islam as modernizing or outdated?

B. Economical Rights to the Women
Islam gave economical rights to the women 1,300 years before the West.
An adult Muslim woman can own, she can dispose or disown any of her property without consulting any one, irrespective whether she is married or she is single.

In 1870, it was the first time in England, that the West recognized the rights of the married woman, where she was allowed to own or dispose any of her property without consultation.

I do agree that the women were given their economical rights 1300 years ago - these are ancient rights - but the question is – ‘are they modernizing or outdated?’

Women on Job:

A women in Islam, if she wishes to work she can work - There is no text in the Qur’an or the authentic Hadith which prevents or makes it prohibited for a woman to do any work, as long as it is not unlawful, as long as it is within the preview of the Islamic Shariah, as long as she maintains her Islamic dress code.

But natural, she cannot take up jobs, which exhibit her beauty and body - Like for example, modeling and film acting, and such kind of jobs.

Many of the professions and jobs which are prohibited for the woman are also prohibited for the man, for example serving alcohol, working in gambling dens, doing any unethical or dishonest business. All these jobs are prohibited for both men and women.

A true Islamic society requires women to take up profession such as doctors.

We do require female Gynecologists, we do require female nurses, we do require female teachers.

But, a woman in Islam has got no financial obligations - The financial obligation is laid on the shoulders of the man in the family - Therefore she need not work for her livelihood.

But in genuine cases, where there are financial crisis in which both the ends do not meet, she has the option of working.

Here too, no one can force her to work - She works out of her own, absolute free will.

Financial Security for Women:

A woman in Islam has been given more financial security, as compared to the man.

As I told you earlier, the financial obligation is not put on her shoulder - It is put on the shoulder of the man in the family. It is the duty of the father or the brother, before she is married and the duty of the husband or the son, after she is married to look after her lodging, boarding, clothing and financial aspects of her.

Compulsory Marital Gift for a Woman:

When she gets married, she is on the receiving end.

She receives a gift - she receives a dower or a marital gift, which is called as ‘Meher’.

And it is mentioned in the Qur’an in Surah Nisa, Ch.4 Verse No.4 which says, ‘Give to the woman in dower, a marital gift’.

For a marriage to solemnize in Islam, ‘Meher’ is compulsory.

But unfortunately in our Muslim society here, we just keep a nominal ‘Meher’ to satisfy the Qur’an, say 151 Rupees, or some people give 786 Rupees and they spend lakhs and lakhs of Rupees on the reception, on the decoration, on the flowers, on the lunch parties, on the dinner parties.

In Islam, there is no lower-limit, nor is there an upper limit for ‘Meher’ - But when a person can spend lakhs of Rupees on the reception, surely the ‘Meher ’ should be much more.

There are various cultures which have crept into the Muslim societies, specially in the Indo-Pak area.

They give a small amount of ‘Meher’ and they expect the wife to give a fridge, to give a T.V set, they expect the wife to give an apartment, to give a car, etc., and a large sum of dowry, depending upon the status of the husband.

If he is a graduate, they may expect 1 lakh - If he is an engineer they may expect 3 lakhs - If he is a doctor they may expect 5 lakhs.

Demanding dowry from the wife, directly or indirectly is prohibited in Islam.

If the parents of the girl give the girl something out of their own free will, it is accepted - But demanding or forcing directly or indirectly, it is prohibited in Islam.

No Financial Liabilities:

If a Woman works, which she does not have to - whatever earning she gets, it is absolutely her property.

She need not spend on the household - if she wants to spend it is her free will.

Irrespective how rich the wife is, it is the duty of the husband to give lodging, boarding, clothing and look after the financial aspects of the wife.

In case of divorce or if a wife gets widowed, she is given financial support for the period of ‘Iddah’ - and if she has children, she is also given child support.

Right to Inherit:

Islam gave the right to the women to inherit, centuries ago.

If you read the Qur’an - in several verses, in Surah Nisa, in Surah Baqarah and in Surah Maidah, it is mentioned that a woman, irrespective she is a wife or she is a mother, or a sister, or a daughter, she has a right to inherit. And it has been fixed by God Almighty in the Qur’an.

C. Social Rights of Women in Islam
Broadly it can be categorized into four sub-headings. Social rights given to a daughter, to a wife, to a mother and to a sister.
Social Rights to a Daughter:
Islam prohibits, female infanticide. The killing of female children is forbidden in Islam. It is mentioned in Surah Taqveem, Ch. 81, Verse No. 8 and 9, ‘when the female child is buried alive and when she questions you, for what crime was she killed’. Not only female infanticide has been prohibited, all sorts of infanticides has been prohibited in Islam, whether it be a male child or a female child. It is mention in the Qur’an in Surah A’nam Ch.6, Verse No.151 that, ‘Kill not your children for want of sustenance for it is God that will provide sustenance for you and for children’. A similar thing is mentioned in Surah Isra, Ch.17 Verse No.31 which says… ‘Kill not your children for want of sustenance, for it is God that will provide sustenance to you and your children, for killing of children is a major sin’. In the pre-Islamic Arabia, whenever a female child was born mostly she was buried alive. Alhamdullillah, after the spread of Islam this evil practice has been discontinued. But unfortunately it still continues in India - According to a BBC report, in the programe assignment the title of which was ‘Let Her Die’, there was a British reporter by the name of Emily Beckenen, who came all the way from Britain to India to give us the statistics of the female infanticide. In that programe, it gives the statistics, that every day more than 3,000 fetuses are being aborted on being identified that they are females. If you multiply this figure by the number of days, that is multiplied by 365, you get a figure of more than one million female fetuses are being aborted every year in our country. And there are big hoarding and posters in states like Tamil Nadu and Rajasthan, which says spend 500 Rupees and save 5 lakh Rupees. What does it mean? - That spend Rupees 500 on medical examination like Aminocententus or Ultra Sonography, and identify the gender of child. If it is a female you can abort it and you’ll save 5 lakh Rupees - How? The couple of lakhs you spend on upbringing her and the remaining lakhs of Rupees you spend on giving dowry to the man who will marry her (a custom in India). According to the report of the Government Hospital of Tamil Nadu – ‘out of every 10 female children that are born, four are put to death’ - No wonder the female population in India is less than the male population. Female infanticide was continuing in India since centuries - If you analyze the statistics of the 1901 census, for every 1000 males there were 972 females. According to the 1981 statistics and census, it tells you for every 1000 males you have 934 females. And the latest statistics of 1991 tells you that for every 1000 males you have 927 females. You can analyze that the female ratio is dropping every year - And since science and medicine has advanced, it has helped in this evil practice. Just because Islam tells you that you should not kill any children whether it be male or female will you call these rights in Islam as modernizing or outdated? Qur’an not only prohibits female infanticide, it rebukes at the thought of you rejoicing at the birth of a male child and getting saddened at the birth of a female child. In Islam, a daughter should be brought up correctly. In Islam, there should be no partiality in upbringing of the daughter or the son. According to a Hadith, ‘In the presence of the Prophet Muhammad, once a man kissed his son and placed him on his lap but did not do the same to his daughter. The Prophet immediately objected and said that you are unjust - You should have even kissed your daughter and placed her on the other lap’.

Social Rights to Wife:

All the previous civilizations, they have considered the women to be an ‘instrument of the devil’.

The Qur’an refers to the women as ‘Mohsana’, that is a ‘fortress against the devil’.

And if a woman, who’s good, marries a man, she prevents him from going on the wrong path.

There’s a Hadith in which Prophet Muhammad (peace be upon him) he said that, ‘there is no monasticism in Islam’ .

And again according to Sahih Bukhari, Volume No. 7, Ch. No. 3 Hadith No 4 it says that ‘the Prophet Muhammad ordained the young men, all those who have the means to marry, they should marry - For it will help them to guard their gaze and guard their modesty.

The Qur’an say’s that, ‘We have put love into the hearts of the husband and wife’.

If you read Surah Rum, Ch. 30, Verse No. 21 it says that, ‘And amongst our signs We have created for you mates or companions, so that you may dwell in them in tranquillity and we have put love and mercy between your hearts’.

According to Surah Nisa, Ch.4, Verse No.21, marriage is considered as a strong agreement, a strong contract.

According to Surah Nisa, Ch.4, Verse No.19, it says, ‘You are prohibited to inherit women against their will’ - Means, to marry the permission of both the parties are required.

It is compulsory that the man and women both should agree to marry. No one - not even the father can force their daughter to marry against her wishes.

There’s a Hadith in Sahih Bukhari, Volume 7, Book 62, Number 69, which says ‘that a lady she was forced by her father to marry against her wishes’ - And she went to the Prophet and the Prophet invalidated the marriage’.

Another Hadith in Ibn-e-Humbal, Hadith No. 2469, it says ‘that a daughter was forced by her father to get married - And when the daughter approached the Prophet, the Prophet said you can either continue, or if you wish you can invalidate the marriage.

That means, the consent of both the male and the female is required.

In Islam, a women is considered as a homemaker - She is not considered as a housewife, because she is not married to the house.

Many people use terminology, without understanding what it means – ‘Housewife’ means ‘you are the wife of the house’.

So I believe, from now onwards the sisters would prefer calling themselves ‘homemakers’, than ‘house wives’, if they are occupied more in the home.

In Islam, a woman, she is not married to a master that she should be treated like a slave - She is married to it is equal.

And there is a Hadith which says in Ibn-Hambal - Hadith No 736, 7396. It says that, ‘the most perfect of the believers are those that are best in character and behavior, and those that are best to their family and their wives’.

Islam gives equal rights to the man and woman. Qur’an clearly mentions that men and women, husband and wife have equal rights in all aspects, except leadership in the family.

It is mentioned in the Qur’an in Surah Baqarah Ch.2, Verse No.228. It says that, ‘...the women have been given rights similar against them (men) on equitable terms but the men have a degree higher...’.

Most of the Muslims have misunderstood this verse, when it says ‘a men have a degree higher’ - As I said we should analyze the Qur’an as a whole. And its mentioned in Surah Nisa, Ch. 4, Verse No.34 which says, ‘The men are the protectors and maintainers of the women, for God has given one of them more strength than the other and they give them their means’.

People say the word ‘Kawwam’ means, ‘one degree higher in superiority’ - But actually the word ‘Kawwam’ comes from the root word ‘Ikamah’. ‘Ikamah’ means for example ‘when you give the Ikamah before prayers - You stand up’.

So ‘Ikamah’ means to standup - so the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.

Even if you read the commentary of ‘Ibne-Kathir’ - He says that the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.

And this responsibility, should be carried out by mutual consent of both husband and wife.

It is mentioned in Surah Baqarah, Ch.2, Verse No.187, which says, Which means… ‘Your wives are your garments, and you are their garments’.

What’s the objective of garments - It is used to conceal and to beautify.

The husband and wife, should conceal each others faults, and they should beautify each other - Its a relationship of hands and gloves.

The Qur’an mentions that, ‘even if you do not like your wife, you should treat her kindly’.

It is mentioned in Surah Nisa, Ch.4, Verse No.19, that, ‘...consort with them (your wives) in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good.

Even if you dislike your wife you have to treat her kindly and with equity

Just because the rights of a wife are equal to those of the husband in Islam, will you call such rights in Islam as modernizing or outdated?

Social Rights to a Mother:

The only thing above respect to Mother, is the worship of God - It is mentioned in: Ch.17, Verse No.28-29, It says that… ‘God has ordained for you, that you worship none but Him, and to be kind to your parents. And if any one or both of them reach old age do not say a word of contempt or repel them but address them with honour, and speak to them with kindness, and lower your wing of humility and pray to God - ‘My Lord! bless them as they have cherished me in childhood’. Surah Nisa, Ch. No. 4, Verse No. 1 says, ‘Respect the womb that bore you’. Surah A’nam, Ch.6, Verse No.151, says that, ‘You have to be kind to your parents’. Surah Luqman Ch.31, Verse No.14, says that, ‘We have enjoined on the human beings to be kind to his parents. In travail upon travail, did their mother bore them and in years twain was their weaning’. A similar thing is repeated again in Surah Ahqaf, Ch.46, Verse No.15, that… ‘We have enjoined on the human beings to be kind to his parents. In pain did their mother bore them and in pain did she give them birth’. Another Hadith related in Sahih Bukhari in Volume 8, Ch. No. 2 Hadith No. 2, as well as in Sahih-Muslim - It says that a man asked the Prophet Muhammad… ‘Who requires the maximum love and respect and my companionship in this world? The Prophet replied – ‘your mother’ ‘Who is next’? – ‘your mother’ ‘Who is next?’ – ‘your mother’ The man asked for the fourth time, - ‘Who is next’ The Prophet replied ‘your father’. So 75% of the love and respect goes to the mother and 25% of the love and respect goes to the father. Three fourth of the better part of the love and respect goes to the mother – One fourth of the remaining part of the love and respect goes to the father.
Social Rights to a Sister:

According to Surah Tawbah, Ch. 9, Verse No.71, it says that, ‘The men and the women they are friends of each other’.

Prophet Muhammed (may peace be upon him) he said, ‘The women are the ‘Shakat’ -‘Shakat’ means sister’.

D. Educational Rights to a Woman
The first 5 verses which were revealed in the Qur’an were from Surah Alaq, or Surah Iqra, Verse No. 1 to 5 which says:

‘Read, recite or proclaim in the name of your Lord, Who has created the human beings from a congealed clot of blood (a leech like substance).

Read, your Lord is most bountiful.

Who has taught the use of the pen.

Who has taught the human beings that which he knew-not’.

The first guidance given in the Qur’an to the humankind was not to pray, was not to fast, was not to give charity - It was read - Islam pays utmost importance to education.

Education is Compulsory in Islam:

According to Quran:

God will exalt those of you who believe and those who are given knowledge to high degrees. (58:11)
And say, O my Lord! increase me in knowledge. (20:114)
And whoever is is given knowledge is given indeed abundant wealth. (2:269)
According to a saying of Prophet Muhammad (pbuh) “It is obligatory for every Muslim, male or female, to acquire knowledge (Al-Bayhaqi).
Imagine, 1400 years ago, when the women were ill treated and were only used as property, Islam asked the women to be educated. Because Islam tells that every woman should be educated, - Will you call such women’s right’s in Islam as modernizing or outdated?

E. Legal Rights to a Woman
According to the Islamic law, men and women are equal - The Islamic Law protects the life and property of a man and woman both. If a man murders a woman he too will receive the capital punishment of ‘Kisaas’. According to the Islamic law of ‘Kisaas’, men and women - irrespective the injury be of the eye, of the nose, of the ear, of the body - both receive equal punishment. And if the guardian of the murderer, even it be a woman - If she says, that forgive the murderer and she accepts ‘Dia’, that is compensation - her opinion cannot be rejected - they have to accept it. And if there’s difference of opinion between the relatives of the person whose murdered - And some say that the murderer should be killed and some say that he should be forgiven and ‘Dia’ should be accepted - people should prevent the relatives from killing that murderer. And irrespective whether the witness or the opinion is given by a man or woman, it has same weight. According to Surah Maida, Ch.5, Verse No.30 - It says… ‘As to the thief, whether he be man or a woman, cut off his or her hand as a punishment for his crime, an example from God’. Means, if a person robs, irrespective whether he is a man or a woman his or her hands should be chopped - The punishment is the same. According to Surah Nur, Ch.24, Verse No.2, it says ‘If any commits fornication, be it a man or a woman, flog them with 100 stripes’. The punishment for fornication in Islam irrespective whether it is a man or a woman, it is the same - Flogging with 100 stripes. The punishment for men and women, is the same in Islam. In Islam a woman is allowed to give witness Imagine, Islam gave right to a woman to be a witness, 14 centuries ago. Even now in as late as 1980, the Jewish Rabai, they were considering that whether the women should be given a right to act as a witness or not - And Islam gave that right 1400 years ago. Accord ing to Surah Nur, Ch.24, Verse No.4, it is said ‘If any of you put a charge against the chastity of a woman, produce 4 witnesses, and if they falter, flog them with 80 stripes’. In Islam for a small crime, you require 2 witness - for a big crime you require 4 witnesses. Accusing a woman falsely is a big crime in Islam, therefore you require 4 witnesses. Now a days you see in the modern society, you find men abusing women and calling them all sorts of name. They call them prostitutes etc, and nothing is done. In an Islamic state, if a man calls her a ‘prostitute’ in public or anywhere else, and if she takes that man to court - And if that man cannot produce 4 witnesses or even if he produces 4 witnesses and any one of them falter, all of them will receive 80 lashes each, and in future all their evidence will be rejected. Islam gives utmost importance to the chastity of the woman. When a lady marries, she normally adopts the name of her husband. In Islam she has the option of either keeping her husband’s name, either adopting the name of the husband, or maintaining her maiden name. And maintaining the maiden name is recommended in Islam - And we find in several Muslim societies that women, even after they get married they maintain their maiden name, because according to the Islamic law men and women are equal.Will you call such rights in Islam modernizing or outdated?
F. Political Rights of a Woman
According to Surah Tawba, Ch.9, Verse No.71, ‘The men and the women they are friends (supporters) of each other’. Supporters not only Socially - even Politically – Politically, men and women should support each other. Women can even take part in law making. And according to the famous Hadith in which Hazrat Umar (may Allah be pleased with him), he was discussing with the Sahabas, and considering putting an upper limit on the ‘Meher ’, since young men were discouraged from getting married - a lady from the back seat she objected and said When the Qur’an says in Surah Nisa Ch.4, Verse No.20 that… ‘you can even give a heap of treasure, a heap of gold in ‘Meher’, when Qur’an puts no limit on ‘Meher’, who is Umar to put a limit (may Allah be pleased with him). And immediately Hazrat Umar (peace be upon him) said… ‘Umar is wrong and the lady is right’. Imagine, she was a common lady - If it would have been a famous lady, the name of the lady would be mentioned in the Hadith. Since the Hadith does not mention the name of the lady, we can understand that the lady was a common lady. Means, even a common lady can object to the ‘Khalifa’, the head of the state. And in technical terms it would be called that – ‘she is objecting to the breach of the constitution’,- because Qur’an is the constitution of the Muslims - That means a woman can even take part in law making. Women have even taken part in the battle fields There is a full chapter in the Sahih Bukhari mentioning women in the battle field - Women gave water - they give first aid to the soldiers. Because the Qur’an says ‘Man is the protector of the ‘Woman’. Under normal circumstances, the women should not go to the battle field. It is the duty of the man. Only when required, under necessity are women allowed - and they should go to the battle field if they want. Otherwise you’ll have the same position as you are having in the USA. Women in USA are Not Safe In USA women were allowed to join the battle since 1901 but they were not allowed to take active part - They only played the part of a nurse. Later on after the ‘Feminist Movement’ had started in 1973, the ‘Feminist movement’ demand ed – ‘Why aren’t women allowed to take active part in the battle field?’ So the American government allowed women to take active part in the battle field. And according to a report of the Defense Department of America, which was released on the 23rd of April, 1993 it said that, ‘90 people were sexually assaulted in a convention, out of which 83 were women and 117 officers were charged with in disciplinary action’. Imagine in one convention only, 83 women sexually assaulted. What was the crime of those 117 officers? They made the women run and they snatched at their clothes. They made them parade absolutely nude without even covering the genital parts. They were made to have sex in public. Is this what you call ‘Women’s rights’? If you think that this is what is ‘Women’s right’, then you can keep your rights to yourselves. We do not want our sisters, our daughters our mothers to be sexually assaulted. And there was a uproar in the parliament and the President, Bill Clinton - he himself had to apologize publicly and he said, ‘Necessary action will be taken’. And you know when politicians say ‘necessary action will be taken, what happens. So Islam allows women to take part in the battle field only when required. But there also they should maintain their Islamic dress and the Islamic ethics, and their modesty.

USA Has One of the Highest Rates of Rape
United States of America is supposed to be one of the most advanced countries of the world. It also has one of the highest rates of rape in any country in the world. According to a FBI report, in the year 1990, every day on an average 1756 cases of rape were committed in U.S.A alone. Later another report said that on an average everyday 1900 cases of rapes are committed in USA. The year was not mentioned. May be it was 1992 or 1993. May be the Americans got ‘bolder’ in the following years.

Islamic Law Let's Women Breathe Easily
Consider a scenario where the Islamic law is implemented in America. Whenever a man looks at a woman and any brazen or unashamed thought comes to his mind, he lowers his gaze. Every woman wears the Islamic dress as mentioned in Quran. After this if any man commits rape he is given capital punishment. I ask you, in such a scenario, will the rate of rape in America increase, will it remain the same, or will it decrease? If Islamic law is implemented in any part of the world, women will breathe easier.

Before I conclude, I’d like to give an example. As I said in the beginning of my talk, Islam believes in equality between men and women - Equality does not mean identicality. Suppose in a classroom 2 students, student ‘A’ and ‘B’, during an examination both come out first - Both secure 80% marks - 80 out of 100. When you analyze the question paper, the question paper has 10 differ ent questions, each carrying 10 marks. In question 1 student ‘A’ got 9 out of 10, and student ‘B’ got 7 out of 10 - So in question 1 student ‘A’ was higher than student ‘B’. In question 2, student ‘A’ got 7 out of 10 and student ‘B’ got 9 out of 10 - Student ‘B’ was higher than student ‘A’ in question number 2. In question 3 both of them got 8 out of 10, both were equal. So when we add up the marks of all the ten questions, both student ‘A’ and ‘B’ got 80 out of 100. So in short, student ‘A’ and student ‘B’ are over all equal. In some questions ‘A’ is higher than ‘B’, in some questions ‘B’ is higher than ‘A’, in others both are equal. In the same fashion, taking the example that since God has given man more strength - Suppose a thief enters the house will you tell, ‘I believe in women’s rights - I believe in women’s rights’ - will you tell your mother, your sister and your daughter, to go and fight the thief?’ No, but natural you’ll fight him - If required they may interfere - Under normal circumstances since God has given you more physical strength, you have to go and tackle the thief. So here, in physical strength, man is one degree higher than the woman Let us take another example where it comes to respecting the parents - The children are supposed to respect the mother 3 times more than the father (as mentioned earlier). Here the women have one degree higher than the men - Over all both equal So Islam believes in equality, not identically - Men and women are over all equal in Islam. This was in brief, the highlights, of ‘the Women’s Rights in Islam’. After this what the Muslim society did is different - Many of the Muslim societies did not give the women their rights and they deviated away from the Qur’an and the Sunnah. The Western society is largely responsible for this - because of the Western societies, many Muslim societies have become over protective, over precautions and have gone to one extreme and deviated away from the Qur’an and the Sunnah.

On the other extreme, some of the Muslim societies turned to the Western culture, and followed their culture. I want to tell the Western society that if you analyze the women’s rights in Islam according to the Qur’an and the Sunnah - you will realize it is modernizing and not outdated.

How can a Muslim thank his Lord for His many blessings?

Question: What are the best ways a muslim can thank Allah for all the blessings HE has bestowed on us.

Praise be to Allaah.


Thanks or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and blessings that He has bestowed upon His slaves in both spiritual and worldly terms. Allaah has commanded us to give thanks to Him for those blessings, and not to deny them. He says (interpretation of the meaning):

“Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me”

[al-Baqarah 2:152]


The greatest ones who obeyed this command, and gave thanks to their Lord until they deserved to be described as shaakir and shakoor (thankful) are the Prophets and Messengers (blessings and peace of Allaah be upon him).

Allaah says (interpretation of the meaning):

“Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were Al‑Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah).

121. (He was) thankful for His (Allaah’s) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (Islamic Monotheism — neither Judaism nor Christianity)”

[al-Nahl 16:120, 121]

“O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave”

[al-Isra’ 17:3]


Allaah has mentioned some of the blessings that He has bestowed upon His slaves, and has commanded them to be grateful for them, and has told us that few of His slaves give thanks to Him:

Allaah says (interpretation of the meaning):

1. “O you who believe (in the Oneness of Allaah — Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allaah, if it is indeed He Whom you worship” [al-Baqarah 2:172]

2. “And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give” [al-A’raaf 7:10]

3. “And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful” [al-Room 31:46]

4. Among spiritual blessings, He mentions (interpretation of the meaning):

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful” [al-Maa’idah 5:6]

and there are many other blessings. We have only mentioned some of these blessings here; listing all of them is impossible, as Allaah says (interpretation of the meaning):

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allaah’s Blessings by disbelief, and by worshipping others besides Allaah, and by disobeying Allaah and His Prophet Muhammad صلى الله عليه وسلم)” [Ibraaheem 14:34]

Then Allaah blessed us and forgave us our shortcomings in giving thanks for these blessings. He says (interpretation of the meaning):

“And if you would count the Favours of Allaah, never could you be able to count them. Truly, Allaah is Oft‑Forgiving, Most Merciful” [al-Nahl 16:18]

The Muslim is always asking his Lord to help him to give thanks to Him, because were it not for Allaah’s helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh Sunnah to ask for help from Allaah to give thanks to Him.

It was narrated from Mu’aadh ibn Jabal that the Messenger of Allaah (blessings and peace of Allaah be upon him) took his hand and said:

“O Mu’aadh, by Allaah I love you, by Allaah I love you.” Then he said, “I advise you, O Mu’aadh, do not fail following every prayer to say: O Allaah help me to remember You, thank You and worship You properly.” [Narrated by Abu Dawood (1522) and al-Nasaa’i (1303); classed as saheeh by al-Albaani in Saheeh Abi Dawood.]

Gratitude for blessings is a cause of them being increased, as Allaah says (interpretation of the meaning):

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’” [Ibraaheem 14:7]


How can a person thank his Lord for His great blessings? His gratitude should fulfil all the necessary conditions, which are gratitude of the heart, gratitude of the tongue and gratitude of the physical faculties.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission. [Madaarij al-Saalikeen (2/246)]

The details of that:

1. Gratitude of the heart: what is meant is that the heart senses the value of the blessings that Allaah has bestowed upon His slave, and fully acknowledges that the one who has bestowed these great blessings is Allaah alone, with no partner or associate. Allaah says (interpretation of the meaning):

“And whatever of blessings and good things you have, it is from Allaah” [al-Nahl 16:53].

This acknowledgement is not mustahabb, rather it is obligatory. Whoever attributes these blessings to anyone other than Allaah has disbelieved.

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

What man should do is attribute blessings to Allaah and acknowledge them fully. Thus he will attain complete Tawheed. Whoever denies the blessings of Allaah in his heart or on his tongue, is a kaafir and has nothing to do with Islam.

Whoever affirms in his heart that all blessings come from Allaah alone, but verbally he sometimes attributes them to Allaah and sometimes attributes them to himself, or his actions, or the efforts of someone else -- as happens on the lips of many people -- this is something that the person must repent from, and he should not attribute blessings to anyone except their Creator, and he must strive to make himself do that, because faith and Tawheed cannot be attained except by attributing blessings to Allaah.

The gratitude which is the head of faith is based on three pillars: acknowledgement of the heart of all the blessings that Allaah has bestowed upon him, and upon others, and talking about them; praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him.

Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p. 140)

Allaah says, describing the situation of one who denies attribution of blessings to Allaah (interpretation of the meaning):

“They recognise the Grace of Allaah, yet they deny it (by worshipping others besides Allaah) and most of them are disbelievers (deny the Prophethood of Muhammad صلىالله عليه وسلم)” [al-Nahl 16:83].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., they acknowledge that Allaah is the one who grants them that, and He is the one who bestows that favour upon them, yet despite that they deny it, and worship others alongside Him, and attribute victory and provision to someone other than Him. [Tafseer Ibn Katheer (4/592).]

2. As for gratitude of the tongue, it means acknowledging verbally - after believing in the heart- that the one who grants blessing is indeed Allaah, and keeping the tongue busy with praise of Allaah, may He be glorified and exalted.

Allaah says, explaining His blessings to His slave Muhammad (blessings and peace of Allaah be upon him):

“And He found you poor and made you rich (self‑sufficient with self‑contentment)?” [al-Duha 93:8].

Then He reminded him in return for that:

“And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)” [al-Duha 93:11].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you.

Tafseer Ibn Katheer (8/427).

It was narrated that Anas ibn Maalik said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Allaah is pleased with a person who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it.” [Narrated by Muslim (2734).]

Abu’l-‘Abbaas al-Qurtubi (may Allaah have mercy on him) said:

Praise here means gratitude, and we have seen above that praise may take the place of gratitude but gratitude may not take the place of praise. This indicates that gratitude for blessings -- even if they are few -- is a means of attaining the pleasure of Allaah, may He be exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You have given to us what You have not given to anyone among Your creation,” Allaah will say to them: “ Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” He will say, “ I bestow My pleasure upon you, and I will never be angry with you after that.”

Gratitude is a means of attaining that great honour because it implies acknowledgement of the Bestower of blessings and acknowledging Him alone as the Creator of that blessing and the One Who caused it to reach the recipient of the blessing, as an honour and favour from the Bestower, and that the recipient of the blessing is poor and is in need of that blessing, and cannot do without it. So this is an acknowledgement of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgement to be this great honour.

[Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61).]

Hence some of the salaf said: Whoever conceals a blessing has denied it, but whoever manifests it and spreads it has given thanks for it.

Ibn al-Qayyim said, commenting on that:

This is based on the words: “When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave.” [Madaarij al-Saalikeen (2/246).]

It was narrated from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he said: Remind one another of blessings, for mentioning them is gratitude.

3. Gratitude of the physical faculties means using one's physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden.

Allaah says (interpretation of the meaning):

“ ‘Work you, O family of Dawood (David), with thanks!”” [Saba’ 34:13]

It was narrated that ‘Aa’ishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aa’ishah said: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins? He said: “O ‘Aa’ishah, should I not be a thankful slave?” [Narrated by al-Bukhaari (4557) and Muslim (2820).]

Ibn Battaal (may Allaah have mercy on him) said:

Al-Tabari said: the correct view concerning that is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is action, and it is confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But it may be called gratitude of the tongue. The evidence that this is true is the words of Allaah (interpretation of the meaning): “ ‘Work you, O family of Dawood (David), with thanks!’”[Saba’ 34:13]. It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this was a favour from Him to them. Rather He commanded them to give thanks for His blessings by obeying Him in their actions. Similarly, the Prophet (blessings and peace of Allaah be upon him), when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”

[Sharh Saheeh al-Bukhaari (10/183, 184).]

Abu Haroon said: I entered upon Abu Haazim, and said to him: May Allaah have mercy on you, what is the gratitude of the eyes? He said: If you see something good with them, you mention it, and if you see something bad with them, you conceal it. I said: What is the gratitude of the ears? He said: If you hear something good with them, you remember it, and if you hear something bad with them, you forget it.

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

Gratitude is of two degrees, one of which is obligatory, which is doing obligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.

Hence one of the salaf said:

Gratitude means giving up sin.

And one of them said:

Gratitude means not using any blessing to help one to disobey Him.

Abu Haazim al-Zaahid mentioned gratitude of all the physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it is of no benefit to him against cold or heat or snow or rain.

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, a person does supererogatory acts of worship. This is the degree of those who have gone ahead and closer to Allaah.

Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246)


In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and the bestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, and after eating and drinking for having provided you with them and bestowed them upon you, and so on with every blessing that you see in your life.

You give thanks with your physical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet to haraam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings also includes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship.

Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks.

We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him.

And Allaah knows best.

Source: Islamqa


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