IMAN - The Greatest Favor of Allah

by Shahul Hameed Faizee's Sheikh

All praise is to Allah, who has made us to believe in Him. All praise is to Allah, who has showered His greatest blessings on us by making us the Ummath's (followers) of Prophet Muhammad (Sallallahu Alaihi Wasallam).

Iman (belief) is accepting Allah, His Prophet Muhammad pbuh and their words without any doubt and being steadfast in it. That we have been blessed with this night (lailathul bara'ath i.e., midnight of shaban) is Allah's great blessing and mercy on us. We have been told by Allah and His Prophet Muhammad pbuh that this night is special. So, we have to have the hurmath (respect) of this night in our heart. Night comes after every day but, this night is not the same as any other night. This night is something special. If we think this night as the same as any other night, then we are not respecting this night, as we have been told by our Lord and His Prophet pbuh. So, do have the hurmath of this night in your kalb (heart). If we respect what we are ordered to respect, we will be respected.

Allah has made some nights special over other nights. This night (lailathul Bara'ath) is one of them. The other nights that are special are Lailathul Kadhr (in Ramzan), Lailathul Ashura (in Dhul Hajj) and the two nights of Eid. On this night (midnight of shaban), Allah allocates the jobs to the angels, for the next one year. Allah has all the matters in His ilm (knowledge). He lets it known to the angels on this night regarding the happenings in this world till the next lailathul bara'ath. Each man's hayath (life), his success, failures, ordeals, victories, rizk (food and other necessities) till the next year are all determined and the job is given to the angels. We spend this night awake and beg Allah that He prolong our life, so that we can become better, a better Muslim, a better slave. It is left to Allah's wish that He changes the destiny. He says in the Quran "ALLAH effaces and establishes what HE wills, and with HIM is the source of all commandments." (Quran 13:40). If He changes something in it, it is not against the Thakdheer (destiny). It is 'iyne thakdeer' (part of destiny). It would be in the thakdeer (destiny) that this person who was to die this year would cry on the night of lailathul bara'ath and Allah will prolong His life, by His mercy.

Whatever Allah does is good for us. We have been asked to spend this night awake and beg Allah for a long life, safety from bala (disaster, misfortune) and a unhindered rizk. So, it is our duty to beg. It is His wish to give.

It is Allah's blessing that we have got this night. Just think if Allah had taken our lives yesterday. We would not have attained the barakas of this night. But, Allah has blessed us with this night so that we could repent to Him for our sins and return to Him as people with good deeds. If we have had a headache or a running fever, we would not be awake and spending the night in Allah's remembrance. So, it is His fazl (grace) that we are here in His remembrance.
We people thank Allah for the money, assets and other worldly things He has provided. But, the greatest of all His ni'math (blessing) is the blessing of Islam. This belief which we have in Allah is His charity and grace. It is not by our talent that we are Muslims. It is by His grace that we are Muslims. In the Quran Allah narrates the incident of some people who came to the Prophet pbuh and said that they have accepted Islam. They thought that they were helping or doing a favor to the prophet pbuh by embracing Islam. But, Allah said that it was His blessing to them. The Quranic verse is self explanatory:"They presume to regard it a favor to you (prophet pbuh) that they have embraced Islam. (Oh! prophet) Say , `Deem not your embracing Islam as a favor unto me. On the contrary, ALLAH has bestowed a favor upon you in that HE has guided you to the true Faith" (Quran 49:18).

So, it is Allah's favor on us. We should be very grateful to Allah for this great favor He has bestowed on us, without ever asking Him. We are unhappy that we don't have what we want. We want money, gold, houses etc. And we have discontent for our lord till our throat. Tell me has He left any of you starving. He has given you all that is sufficient for you. We are not content with what we have. It is our bad habit that we compare us with others. We have gone to the extent that we compare ourselves with the Kafirs (unbelievers). We question, "What Allah has given so much to those who don't believe in Him but is not giving me anything even though I am perfect in my worship?". This is wrong. Please change your thoughts and attitudes. What can any money or asset come equal to this favor of Iman (belief).

This habit of looking at other's wealth is not new. Allah narrates in His Quran, the story of Karoon. When Karoon (Korah)walked in all pomp with the gold and other assets around, some of the followers of Prophet Moosa (Moses) pbuh were desirous of the wealth. Allah narrates in the Quran, "So he (Karoon) went forth before his people in all his pomp. Those who were desirous of the life of this world said, `Would that we had the like of what Karoon has been given ! Truly, he is the master of great fortune.' But those who had been given knowledge said, `Woe unto you, ALLAH's reward is best for those who believe and do good works; and it shall be granted to no one except those who are steadfast.' Then WE (Allah) caused the earth to swallow him (Karoon)up and his dwelling; And he had no party to help him against ALLAH, nor was he of those who can defend themselves. And those who had coveted his position the day before began to say, `Ruin seize thee ! it is indeed ALLAH Who enlarges the provisions for such of HIS servants as HE pleases and straitens it for whom HE pleases. Had not ALLAH been gracious to us, HE would have caused it to swallow us up also. Ah ! the ungrateful never prosper.' (Quran. 28:78-80)
So, From the above verse we understand that people who understand the Iman (belief) as greater than these worldly wealth are the people with true knowledge.

What if Allah had given us the wealth of Karoon and had not given us the wealth of Iman (belief)? It would be the greatest loss to us. We would have faced the same fate of Karoon. In another verse Allah says that had it not been that the Muslims would also turn to disbelief, He would have made the stairs and doors of disbelievers in Silver and gold. The verses: " And were it not that all mankind would have become one type of people, WE would have given to those who disbelieve in the Gracious God roofs of silver for their houses, and silver stairways by which they could ascend; And doors of silver to their houses, and couches of silver, on which they could recline, And even of gold, but all that is nothing but a temporary provision of the present life. And the comfort of the Hereafter with thy Lord is for the righteous. (Quran 43:34-36).

It is infact, to save our belief that Allah has kept the wealth of disbelievers in check. The truth is that we don't understand how big is this ni'math of Belief (iman). There is a riwayath in a book Nashru Theeb by Thanawi RA : Prophet Moosa pbuh, was talking with his Rabb (lord), Allah. At that instance, Allah told the Prophet about a ummath (people) and their superiority. The Prophet Moosa pbuh asked Allah was their anything more special about the ummath. Allah replied, "Heaven (jannath) is prohibited to all other ummath, until they enter." Upon hearing the greatness of the Ummath (people), the Prophet Moosa pbuh asked Allah, "Make me the Prophet of that people". Allah replied, "you have come very much earlier, Moosa pbuh. They are the people of Prophet Muhammad pbuh". On hearing this, prophet Moosa pbuh asked, "Allah, make me a member of that ummath". And Allah replied, "your time is this and you can't become a member of that".

Oh! My friends! Prophet Moosa pbuh was a prophet, One of the great five prophets and had the distinction of talking with Allah, wanted to be a member of this Ummath. He was ready to sacrifice his prophet hood for the sake of becoming a member of this ummath. But, pity that we don't understand this favor of Allah on us. He has made us a member of this ummath without we asking it.

Allah certainly has given us a lot. He knows our needs and He is fulfilling them as much as it is required. Our attitude is to get the whole lot and keep in our custody. If we earn 10,000 per month, we don't keep all the amount at home. We put it in bank. We withdraw the required amount as and when it is required. We don't worry that we don't have money in our hand as it is in the bank. Similarly, all our requirements are with Allah. He will give it to us as and when it is required. It is said that Allah said to Moosa AS, "Did I ask your people to perform the tomorrow's salath today? Then why do they want now that is required to them tomorrow". Allah is true. We have belief in Him. He will give what ever is required for us at the right moment.

If a wife is true to her husband, she wouldn't ask him to give her all the wealth. She asks her husband what ever is required in the hour of need. She has so much belief in her husband, that he will give her whatever she needs. Even if her husband gives her some amount and asks her to keep for emergency purposes, she replies, "it is enough that you are healthy. I will get from you, when it is necessary". Because, she knows that as long as he is alive and healthy, he will take care of her. If a wife is not true, her intention would be to accumulate as much of her husband's wealth as she can, so that she can get rid of him at the earliest. Are we good slaves of Allah or do we want to run away from Him? We are good slaves. We want to be with Him. Then let Him have all the money. He will give it to us when it is required.

The Sahabas (companions of the Prophet pbuh) did not enjoy as we are enjoying today. In the deserts, to safeguard their legs from burning, they used just the torn clothes as their footwears. They had nothing but their hands to give themselves a shadow. But, they were happy that they were Muslims. They understood that it was the greatest blessing. They were ready to sacrifice their wealth and relations, for Iman (belief).

We don't understand the greatness of Iman. Once we die, we will know the real worth of Iman. When we see in our eyes the punishment given to the disbelievers, we will know what Allah has bestowed on us. In the hell, apart from the disbelievers, there would also be some Muslims for the sins they have committed. (Islam saves a person only from eternal hell fire. If Allah wishes, some will be put in hell fire for his sins for some years. Then they will be taken out and allowed in heaven). On seeing them, the disbelievers would say in satire, "You people said that Islam would save you from hell fire. But, you are also with us, inspite of your belief in Allah". On hearing this, Allah would say, "what, those who believed in me and those who didn't are equal?" and take all those who had believed in Him from hell and put them in heaven. On seeing this, the disbelievers would say, "Oh! shouldn't we also have become Muslims". Has not Allah saved you from that disenchantment and disillusionment on the day when nothing else could save you but belief in Allah?

Allah says that if we are grateful to Him for His favor, He will increase it for us (Quran 14:8). We are grateful to Allah for the worldly things He has given us and He is certainly increasing it. But, if we are grateful to Him for the "Iman " He has bestowed on us, He will increase our Iman. What else we want. So, on this day cultivate the happiness that Allah has given you "Iman", the greatest of favors. Be happy that He has given you Iman. If anything in this world saddens you, tell yourself that you have Iman in the Lord of the worlds and drive away the sorrow. Be grateful to your lord for giving you the invaluable Iman.

May Allah make our heart grateful to Him.

In the Footsteps of Prophet Muhammad (peace be upon him)

Much of the criticisms and opposition to Islam stems from the lack of knowledge of Islam among Muslims. The Prophet Muhammad (p.b.u.h.) has taught us Islam and how to live by it. More and more Muslims are not following the way the Prophet (p.b.u.h) taught us. Day by day, year after year, Muslims are being influenced by their environments, people around them and are losing their patience.

Listen to Brother Hamza Yusuf as he talks about living in the footsteps of our beloved Prophet Muhammad (p.b.u.h). Only 3 minutes video.

May Allah (s.w.t) Guide us on the path of Islam. Ameen.

Misconception: Islam tolerates the killing of innocents

Islam tolerates the killing of innocents because:

1. Muslims can be terrorists

2. Muslims engage in `holy wars' (jihad)

3. Islam spread by the sword

4. it has a harsh and cruel judicial system

This misconception is one of the most widely held misconceptions about Islam today. And yet in the Qur'an, the Creator unambiguously states (translation),

[17:33] Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand retaliation or to forgive): but let him not exceed bounds in the matter of taking life, for he is helped (by the Law)

Based on this verse, it is Islamically unlawful to murder anyone who is innocent of certain crimes. It is well to remember at this point the distinction made above between Qur'an and Sunnah, and the Muslims: only the Qur'an and Sunnah are guaranteed to be in accordance with what the Creator desires, whereas the Muslims may possibly deviate. Hence, if any Muslim kills an innocent person, that Muslim has committed a grave sin, and certainly the action cannot be claimed to have been done "in the name of Islam."

It should be clear, then, that "Muslim terrorist" is almost an oxymoron: by killing innocent people, a Muslim is commiting an awesome sin, and Allah is Justice personified. This phrase is offensive and demeaning of Islam, and it should be avoided. It is hoped that as the general level of public awareness and understanding of Islam increases, people will keep "terrorism" and "Islam" separate from each other, not to be used in the same phrase.

Another reason advanced in support of the misconception is that the Creator has imposed `jihad' on us. The term "holy war" is from the time of the Crusades and originated in Europe as a rallying cry against the Muslims in Jerusalem. Jihad is an Arabic word meaning struggle, but in the context of many verses in the Qur'an, it carries the meaning of military struggle, or war. Allah gradually introduced the obligation of military struggle to the Muslim community at the time of the Messenger (saas). The first verse ever revealed in that connection is as follows (translation),

[22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them;

This verse lays down the precondition for all war in Islam: there must exist certain oppressive conditions on the people. The Creator unequivocally orders us to fight oppression and persecution, even at the expense of bloodshed as the following verse shows (translation),

[2:190-192] And fight in the cause of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. And kill them wherever you find them, and drive them out from where they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque (in Makkah) until they fight with you in it, but if they do fight you, then slay them; such is the reward of the unbelievers. But if they desist, then surely Allah is Forgiving, Merciful. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.

As one might imagine, the method of military struggle has been clearly and extensively defined in the Qur'an and Sunnah. Since this subject is a huge one, we simply summarize part of it by noting that it is unlawful to kill women, children, the infirm, the old, and the innocent. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[4:52:257] Narrated 'Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.

A related misconception to jihad is often propagated by Muslims who say that "Jihad is only for self-defense of physical borders." The Qur'an and Sunnah refute this notion categorically. As the verses cited above show, jihad is obligatory wherever there is injustice, and Muslims need not acknowledge imaginary lines around the earth when it comes to upholding this obligation. The Messenger of Allah (saas) has also commented on this extensively in the Sunnah. From the study of the Sunnah called Sahih Bukhari, we find that,

[4:52:65] Narrated Abu Musa: A man came to the Prophet and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah's Cause?" The Prophet said, "He who fights that Allah's Word (i.e. Islam) should be superior, fights in Allah's Cause."

Hence, the Creator obligates us to fight wherever people are being grossly deprived of freely hearing or practicing the Message of Allah as contained in the Qur'an and Sunnah. Sayyed Qutb, a famous Muslim scholar eloquently discusses the notion of jihad and self-defense in his book Milestones,

"If we insist on calling Islamic jihad a defensive movement, then we must change the meaning of the word `defense' and mean by it `defense of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial, or class distinction."

A third reason often cited for the misconception about Islam which says that this way of life tolerates the killing of innocents is that the judicial system of Islam is unnecessarily harsh. This reason is weak in two respects. First, it presupposes that human beings are more just and more merciful than the Creator, and therefore we can change the law. Second, it is often based on gross oversimplifications of Islamic law, such as saying "all thieves get their hands cut off."

The Qur'an and Sunnah make it clear that the law of retaliation (or equality) governs us for murder and physical injury, but forgiveness is better as the following verses from the Qur'an show (translation),

[2:178] O you who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.

[42:40-43] The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The blame is only against those who oppress men and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a grievous penalty. And whoever is patient and forgiving, these most surely are actions due to courage.

The Creator ordained the law of retaliation on us knowing full well that we might question it. In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam, this discussion is moot: the Creator has decided the matter for us. He has however given us an interesting verse in the Qur'an which advises to consider the matter carefully if we want to understand it (translation follows),

[2:179] And there is life for you in (the law of) retaliation, O people of understanding, that you may guard yourselves.

Most people are also unaware of the stringent conditions which must be met for the law of retaliation to be applicable. The Sunnah is full of examples of the Messenger of Allah showing us when the law's preconditions were fulfilled. For example, a thief is only liable to lose his or her hand if the item stolen exceeds a certain value, and if it is proven that the item was taken from its normal resting place. Stealing food is not punishable by the loss of one's hand, and other items are exempt as well. This is just an example of how gingerly the law is applied in Islam.

Finally, another reason advanced for this prevalent misconception is that Islam `spread by the sword'. It should be clear by now that we must always distinguish between the Qur'an and Sunnah and the Muslims when it comes to determining what the Creator has asked of us. Allah has stated clearly in the Qur'an (translation),

[2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever rejects Satan (and what he calls to) and believes in Allah, he indeed has laid hold on the firmest handhold, which shall not break off, and Allah is Hearing, Knowing.

Hence, it is impossible to accept Islam under duress. Even if misguided Muslims were to try to `force' Islam somehow on others, it would not be accepted by the Creator based on this verse.

Historical arguments that try to demonstrate that Muslims did not `convert others by force' are actually secondary to the argument given above. However, it is worth noting that historically, Islam did spread by peaceful means. The Message of the Creator was conveyed to Africa and to southeast Asia by trading Muslims, and today the largest Muslim country in the world is Indonesia. The military expeditions that led to the conquest of large swathes of territory in Europe and central Asia were all marked by tolerance of other creeds and faith.

Again, it is important to remember that Allah declares it IMPOSSIBLE that Islam can be forced on a person, hence Muslims find it useless to try!

The issue of women leading salat is one of social norms or religious law?

The Hadith of Umm Waraqa – used by some to justify women leading prayers:

Response by: Sister Hina Azam, an incoming Professor of Islamic Studies at the University of Texas at Austin. Her specialty is Islamic law.

Because the arguments in favor of women leading jumu'ah, and mixed congregations generally, is being made using traditional sources and methodology, let me explain why I think their argument is flawed.

1. Salat al-jumu'ah and the requirements of the imamah are issues of worship ('ibadat), and thus should not be modified.

Some might ask, is the issue of women leading salat one of social norms or religious law?

Answer: In a nutshell, the laws of Islam have been divided by the scholars into two broad categories, those that have to do with the rights of God, and those that have to do with the rights of human beings. Certain acts are purely in fulfillment of one, and some the other, and some fulfill both. Prayer, as one of the 'ibadat (forms of worship) has been considered to be almost purely in the category of rights of God. This is in distinction to social, economic and political activities, which are seen as having to do with the rights of human beings.

The jurists gave human interpretation very little scope in modifying the rules regarding the forms of worship. They reasoned as follows: The elements of salat Û its physical format, the formulae read within it, the specifics of the surahs that may be read, the rules regarding special types of salat (such as jumu'ah, eid, janaza), the rules regarding what constitutes tahara (ritual purification), the number of raka'at in each type, the times of day, the alignment of men and women, the khutab Û all of these were established during the life of the Prophet under divine guidance. We simply do not know the reasons for their form. Furthermore, because salat is so critical to proper practice of Islam, it is not an area that one may tamper with.

Thus, the scholars operated according to the principle that the rule (asl) in social laws (mu'amalat) is permissibility (ibahah), and the rule in religious observance ('ibadat) is prohibition (tahrim). In ordinary language, this means that in the area of ordinary life (social and individual), we may assume that a lack of evidences (dala'il) regarding an activity indicates that we can do it. In the area of the ibadat, however, we are to take the opposite approach: Unless there is a dala'il indicating that something is permissible, we are to assume it is prohibited. It is a very conservative approach to the ibadat, undoubtedly, and I believe for good reason.

The consensus among the scholars on the issue of leadership of salat (imamah), both in terms of leading the actual salat and of delivering the khutba, falls under the laws of 'ibadah, and is not simply a question of social norm. We submit to the form of the salat that the Prophet did, and pray as he did. Just as we cannot decide that the ritual aspect is old-fashioned and we now want to pray sitting in pews, we cannot modify the rules of imamah. A hard pill to swallow for some, perhaps, but the goal is jannah, in the end.

2. Women leading mixed congregations in fard salat does not constitute a grave need, for which ordinary rules of salat and imamah may be set aside.

According to the traditional methodology, the selection of a weaker hukm over a stronger hukm can only be done when there is a dire social or individual need, or a threat of injustice or loss of life. For example, when Umar b. al-Khattab suspended the law of cutting off the hand for theft in a period of hunger, that was a dire need. When one is permitted to consume alcohol or pork when on the verge of death, that is a dire need.

Women leading salat simply does not qualify as a dire need, either individually or socially. Nor does a woman delivering the khutba (which is part of the salat). Nor does bringing the women up to the front or having a mixed congregation. Furthermore, non-engagement in any of these actions does not result in a loss of life or well-being, intellect, property, lineage, or religion. Non-engagement does not constitute injustice. On the level of necessity, then, this proposed hukm does not pass the muster.

This is not to say that there are not grave problems concerning gender equity in our community. Women in the Muslim community generally, and in the mosque in particular, are seen as being "good Muslims" when they are most silent, most unobtrusive, most compliant with male-driven policies. Walls and curtains, crowded and substandard prayer areas, prohibitions from entering the "main" area or going through the "main" door, lack of comfortable and direct access to imams/scholars, gender separation of couples and families upon entrance into the mosque Û all of these contribute to a feeling of alienation among Muslim women. All of these problems, however, should be rectified without violating the sanctity of our 'ibadat.

3. Tarawih and leading one's slaves and kin is fundamentally distinct from jumu'ah, and the rules from one cannot be translated to the other.

Although the majority of scholars said that women cannot ever lead men in jama'ah (congregation) for any prayer, there were a few (such as al-Tabari, al-Muzani, Abu Thawr and Ibn Taymiyya) who made exceptions. The exceptions were based not on any one hadith, such as that of Umm Waraqa, but on all the textual and rational evidences taken together. These exceptions were of two sorts:

1) That a woman may lead salat al-tarawih if there is no male who has memorized the Qur'an, as long as segregation and the rows are maintained, and

2) That a woman may lead her own male kin (her husband, her children, her slaves) in her own household, if she is the most knowledgeable of them.

Each of these exceptions has its particular logic, a logic that cannot be extended to Friday prayer within the existing interpretive methodology.

Tarawih is distinct from jumu'ah in several key respects: Tarawih is a nafl salat, while jumu'ah is a fard salat. Tarawih is ideally offered in one's own home, while jumu'ah is the most public of congregations. Tarawih becomes the grounds for an exception, according to the Hanbali jurists, because of the importance of reciting and hearing Qur'an during the month of Ramadan. So important is it, they reasoned, that if a woman were the only one who had memorized or could read and recite Qur'an, it warranted an exception to the rule of male-led salat. It is very difficult to argue that in an entire locality, there is no man who is capable of leading jumu'ah, while for the much smaller tarawih, it is more likely that a woman may be the one who has memorized most Qur'an.

Leading salat al-fard in one's own household is distinct from jumu'ah in several key respects, which all stem from the fact that in one's own home, the assumption is that one is leading maharim (blood-relatives) only, while the assumption is that in jumu'ah, one is leading mostly ghayr maharim (strangers). The rules for relationship between maharim are well-known: A woman need not cover herself or be as concerned for modesty around her husband, parents, siblings, children. She can touch them, relax, etc.

In short, the jurists who were open to women's imamah still limited their exceptions to tarawih and household salat. They took the hadith of Umm Waraqa seriously, but did not run with it to the point of trampling all the other dala'il, as does the progressive approach to this issue.

4. The hadith of Umm Waraqa does not provide a sufficiently persuasive basis for women leading mixed congregations in salat al-jumu'a.

At most, one might reasonable argue that a woman can lead her own household, as have a minority of jurists. The progressives' argument on the general permissibility of women's imamah hinges in part on the idea that in the hadith of Umm Waraqa, "dar" means area or locality. While this is one of the possible meanings of "dar," it is highly unlikely in this context. For example, no one ever suggests that when the early Muslims prayed at the "dar" of al-Arqam, they were praying in al-Arqam's locality rather than within the confines of his private residence. Perhaps the strongest evidence that "dar" literally means her home is the fact that there are multiple variants of this hadith. While in Tabaqat Ibn Sa'd, the word used is "dar," the version given by Abu Dawud in his Sunan uses the word "bayt," which not only means "home" but even "room within a home."

Nevin Reda's argument (on the MWU site) is particularly inconsistent on the meaning of "dar" in Umm Waraqa's hadith. On one hand, she says that "dar" likely means "area," and that Umm Waraqa was thus designated to be imam of her locality. On the other hand, she says that "dar" means "home," and that Umm Waraqa's home functioned as the jami' masjid of her area. Both readings are speculative, and cannot be used as a basis upon which to construct a general permissibility of women's imamah, especially when there are no other supporting texts for that idea, and when there are several texts indicating that in all other known circumstances, men served as imams over other men.

In the same way, the argument that Umm Waraqa's congregation must have included more than just her 2 slaves and perhaps the elderly man who served as her muezzin can hardly pass as strong evidence for women leading jumu'ah or mixed jama'ah. Likewise, the contention that there must have been more than 3-4 people in order for there to have been a designated muezzin is not strong. There can be a muezzin even for such a small group, and most jurists held that even a lone man doing salat should call adhan for himself. Numbers have nothing to do with the need for a muezzin.

In general, the arguments that are given in support of the upcoming female-led jumu'ah, in combination with the extent of the modifications being made to traditional laws of salat, reflect an ends-justify-the-means approach. It appears that it has already been decided that it is permissible for women to lead a mixed congregation in jumu'ah. Any textual or rational indicants that these rulings might be invalid are conveniently rejected. At the same time, texts that are seen as supporting the pre-determined ruling are championed in a way that is highly selective and methodologically inconsistent.

For the complete article: http://www.altmuslim.com/perm.php?id=1416_0_25_0_C24

Response by Imam Zaid Shakir

Summary and Rulings

Based on the hadith of Umm Waraqa, its possible interpretations, and the other ahadith that mention women leading the prayer during the prophetic epoch, the Sunni jurists have deduced the following rulings:

1. The Shafi’i and Hanbali schools allow for a woman to lead other women in prayer without any restrictions. She can lead such prayers in the mosque or other places. The Hanafis permit a woman to lead other women in prayer. However, they hold it to be disliked. All three of these schools stipulate that the woman leading the prayer should stand in the middle of the front row, without being in front of the women praying along with her. This is based on the description of the prayer led by ‘Aisha and Umm Salama. The Malikis hold that a woman cannot lead other women in the prayer.

2. Of the three Sunni schools that hold it permissible for a woman to lead other women in prayer, none of them hold it permissible to lead men. Although there is a minority opinion in the Hanbali school which permits a woman to lead men in Tarawih, if certain conditions prevail, providing she stands behind them.

3. Imam an-Nawawi mentions the following ruling in the Majmu’, “If a woman leads a man or men in prayer, the prayer of the men is invalid. As for her prayer, and the prayer of the women praying with her, it is sound.” As for Jumu’ah, he mentions the following, “…if a woman leads men in the Jumu’ah prayer, there are two rulings [concerning her prayer]. They have been mentioned by al-Qadi Abu Tayyib in his Ta’liq, the preponderant opinion is that her prayer is invalid, the second is that it is lawfully begun as the noon prayer.”

4. Some modern scholars hold it permissible for a woman to lead men in prayer within the confines of her house, if there are no men qualified to lead the prayer.

For the complete article: http://www.pmuna.org/archives/female_imam-3.pdf

Meditation of the Prophet (Qisas.com)

Meditation of the Prophet (Qisas.com)


When becoming humiliated, remember the Prophet in Ta’if.

When being starved, remember the Prophet tying two stones to his stomach in the battle of Khandaq.

When becoming angry, remember the Prophet’s control of anger on the martyrdom of his beloved Uncle Hamza.

When losing a tooth, remember the Prophet’s tooth in the battle of Uhud.

When bleeding from any part of the body, remember the Prophet’s body covered in blood on his return from Ta’if.

When feeling lonely, remember the Prophet’s seclusion in Mount Hira .

When feeling tired in Salaat, remember the Prophet’s blessed feet in Tahajjud.

When being prickled with thorns, remember the Prophet’s pain from Abu Lahab’s wife.

When being troubled by neighbours, remember the old woman who would empty rubbish on the Prophet.

When losing a child, remember the Prophet’s son, Ibrahim.

When beginning a long journey, remember the Prophet’s long journey to Madinah.

When going against a Sunnah, remember the Prophet’s intercession, (Ummati, Ummati, Ummati) (My Ummah).

When sacrificing an animal, remember the Prophet’s sacrifice of 63 animals for his Ummah.

Before shaving your beard, remember the Prophet’s face rejecting the two beardless Iranians.

When falling into an argument with your wife, remember the Prophet’s encounter with Aisha and Hafsa.

When experiencing less food in the house, remember the Prophet’s days of poverty.

When experiencing poverty, remember the Prophet’s advice to Ashaab-e-Suffa (People of Suffa).

When losing a family member, remember the Prophet’s departure from this world.

When becoming an orphan, remember the Prophet’s age at six.

When sponsoring an orphan, remember the Prophet’s sponsor for Zaid ibn Haritha.

When fearing an enemy, remember the Prophet’s saying to Abu Bakr in Mount Thour .

Whatever situation you may find yourself in, remember your role model, the best of creation: Prophet Muhammad.

Whatever you may do, remember that your deeds are presented before our Prophet. Are we pleasing him or displeasing him?

"The end justifies the means" is not the maxim of the Shari'ah

If someone accumulates wealth through usury, forgery, gambling, prohibited games, or in any other haram manner in order to build a mosque, establish a charitable foundation, or to do any other good work, the guilt of having done what is haram will not be lifted from because of the goodness of his objective; in Islam good aims and intentions have no effect in lessening the sinfulness of what is haram. This is what the Prophet (peace be on him) taught us when he said:

Allah is good and does not accept anytbut good, and Allah has commanded the Believers, as He commanded His messengers, saying 'O you messengers! Eat of whatever is good and work righteousness. Indeed, I am aware of what you do.' (The Qur'an 35:31.)

He also said,
'O you who believe! Eat of the good things which We provide for you.' (2:172.)

The Prophet (peace be on him) then said,

A man travels far, unkempt and dust-stained (for hajj, umrah, or the like), raising his hands to the sky (and saying), 'O Lord! O Lord!' while eating what was haram, drinking what was haram, wearing what was haram, and nourishing himself through haram means. How then could his prayers be accepted? (Reported by Muslim and al-Tirmidhi on the authority of Abu Hurairah.)

He also said:

'If anyone amasses wealth through haram means and then gives charity from it, there is no regard for him and the burden of sin remains.' (Reported by Ibn Khazimah, Ibn Hibban, and al-Hakim on the authority of Abu Hurairah)

Again he said:

'If a person earns property through haram means and then gives charity, it will not be accepted (by Allah); if he spends it there will be no blessing on it; and if he leaves it behind (at his death) it will be his provision in the Fire. Indeed, Allah Ta'ala does not obliterate one bad deed by another bad deed, but He cancels out a bad deed by a good deed. An unclean thing does not wipe away another unclean thing.' (Reported by Ahmad and others on the authority of Ibn Mas'ood.)

Fasting is a universal institution

Fasting is a universal institution. It is one of the five fundamental articles upon which Islam stands. It is a universal institution in as much as all the religions of the world and all the great religious personalities adopted fasting as the principal method of controlling and killing passions. The Celts, the Romans, the Babylonians and the Assyrians practised it. The philosophers, either Cynic, Stoic, Pythagorean or Neoplantonic left advice for fast. The followers of Hinduism, Jainism, Confucius and Zoroaster practised it. The Jews observe an annual fast on the Day of Atonement in commemoration of the descent of Moses from Sinai. The Prophet Moses qualified himself to receive revelation from God after forty days of fasting. Jesus fasted for forty days in the desert and commanded his followers to fast (Matthew 4:16). Therefore, the institution of fasting is universal and existed in some form or other until it fell into disuse owing to want of method, regularity and time. That there was fasting previously is supported by the following verse:

"Fasting was prescribed for those who were before you…" (2:183 Quran)

Fasting gained perfection in Islam. The injunction about fasting was revealed in 2AH in Islam. It gave the institution of fasting a finishing touch and introduced therein method, regularity, and meaning which go together to make it perfect and ever-living. Fasting will not die a natural death in Islam. Like prayer, the institution of fasting is kept alive as it is observed every year in the world of Islam and forms the regulating principle of their lives. Fasting was previously resorted to as a sign of grief of mourning or for commemoration of a great event. The underlying idea was to propitiate an angry god. Islam abolished this pantheistic idea and introduced a highly developed significance.

"The object is that you may guard against evil…" (2:183 Quran)

In other words the chief objective of fasting is to generate power in man which can control unruly passion just as a beast is brought under control by keeping it occasionally hungry and then by giving it food. The same principle has been expressed by the following tradition of The Holy Prophet :

"Who is not able (to marry) keep fast, and verily it is (as it were) castration for him" (Nasai)

Thus fasting has been introduced as it kills the animal propensities in a man. Secondly, in Islamic fasting, there is nothing to be eaten or drunk from the early dawn till the setting of the sun. If anything, say even water is taken, it produces no appreciable effect on the mind as a result of hunger. It is then a misnomer of fasting. Thirdly, in order to put an effective check on passion, even intercourse with one’s wife in the hours of fasting has been prohibited. In other religions, this has not been so prohibited and therefore there has been no effective check on passions. Fourthly, fasting is methodical in Islam as in every Month of Ramadhaan, the young and the old, the rich and the poor, the literate and the illiterate, all have to fast with the same spirit of common fatherhood of God and universal brotherhood of man; while in other religions, it is not so. Islam has not forgotten to reserve provisions for optional fasting at the choice of every Muslim. It has therefore kept the door of voluntary fasting open to all. Because of the want of any provision for compulsion, fasting in other religions is practically dead. Islam saved this institution by making it obligatory. This seasonal fasting is natural as the world also undergoes such a fasting in particular season of the year. From Falgun to Baisakh in India, the earth is dried up by God, but He gives it food after that period. Thus, the drying up of the body is also required for some particular time of the year. For these reasons, fasting has reached perfection in Islam.