Friday, February 21, 2014

What about the Non-Muslim Philanthropists?

What about all those altruists out there who are, as expected, good people; who do all good, humane and charitable works. In fact they have, as it appears, a proven track record of their philanthropy. Nevertheless, they are non-Muslims!

What stand has Islam taken about them especially about all of their “good works” curiously in the light of their non-Muslim beliefs! This enquiry may be intriguing and thus the topic of this brief paper.

The Islamic stand on the issue is unequivocal and explicit. However, to understand it we would have to assume that on one fine morning you woke up with a renewed patriotic zeal within you. And you marched straight into your country’s military facility and somehow gotten into it. You began to serve the facility in whatever capacity you could – may be cleaning and housekeeping, say!

Nevertheless, notwithstanding your pure patriotic intentions, in conjunction with apparently benevolent “duty” that you are discharging within the military facility, chances are high, in fact very high, that your act would be considered one breach of military protocol and security! You might well be seen as an offender who “trespassed” into the facility illegally. And as a consequence of this, you would probably be handcuffed and prosecuted, not under civilian court of law but under the military judiciary which is generally more stringent than the former.

And so we see that even though the intent was loyal and it was well corroborated with visibly “good” act(s), all of it summed up to nothing! Contrariwise, you – the patriot – had to bear the brunt of offence against the military establishment! And this is serious. Because this is similar to the stand that Islam takes for non-Muslim philanthropists and their works!

God compares the seemingly benevolent works of the unbelievers to the deluding mirage:

But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account. (Qur’an 24:39)

Just like the efforts of the patriotic individual was nothing more than a self delusion – a “mirage” – of serving the nation, similarly God does not count the works of the unbelievers to be in anyway helpful for them in the hereafter.

In fact Allah (SWT) does not even consider the purportedly righteous works of the unbelievers to be anything more than “ashes” which would be scattered by a tempestuous wind:

The parable of those who reject their Lord is that their works are as ashes, on which the wind blows furiously on a tempestuous day: No power have they over aught that they have earned: that is the straying far, far (from the goal). (Qur’an 14:18)

Thus we find that there is hardly any recognition of the “righteous” philanthropic works that the disbelievers would discharge in this world. Such a stance of non-accreditation towards the apparently righteous works of the disbelievers/non-believers may follow immediately from the analogy of the military setup: just as without prior and proper channeling and authorization, if any individual – even if s/he be a lawful citizen of the country – breaks into the military facility with all good intentions and yet it would be considered unlawful; similarly, it is only logical to understand that without proper recognition of The Almighty who created the unbelieving philanthropist in the first place, all his/her altruistic works would be reckoned to nothing; in fact, our philanthropist might take a step beyond: s/he may have been well defiling his/her spiritual self by prostrating to mere stocks and stones while discharging the apparently “charitable” works; quite obviously then, any such works would not be of any worth in the hereafter especially when considered in conjunction with such horrendous acts of spiritual abuse. This explains why Allah (SWT) declares,

And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about. (Qur’an 25:23)

Philanthropy, altruism, charity and all such acts of benevolence are indeed beautiful and Islam obligates its believers to practice them; however, Islam also arduously advocates that these acts must be wrapped duly within the cover of True Faith (i.e. the Faith lies central and integral to all acts). It is because the external acts – philanthropic or otherwise – should be a reflection of the internal faith that we harbor. And therefore, the outer façade of true faith that wraps various philanthropic acts would offer them their due recognition with God and would prove to be of any help in the hereafter. Because, if this would not have been the case, then even Satanists advocate philanthropy! We are sure that one could find Satanists who would be kind towards their pets, charitable towards the needy, so on and so forth. And yet none of these would add up to anything substantial. Simply because their basic faith of worshipping “Satan” (!?) is vulgarly flawed.

It is not our intent, however, to doubt the intentions of the myriad non-Muslim philanthropists who strive their best to serve humanity, however, if they do not want their works to be treated as mere “ashes” or as “floating dust scattered about” or if they do not want to be dodged then when it matters the most by that misleading “mirage” of the sandy desert which happens to be “nothing”, then they would do extremely well by recognizing One True God and His religion and thereby do the first favor of philanthropy upon themselves.

End Notes:

Unless otherwise mentioned, all Qur’anic texts taken from Yusuf Ali’s Quran Translation.

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Will You Take Your Religion from Anyone?

“This knowledge is a matter of deen, so be careful who you take your deen from.”

– Ibn Sireen (rahimahullaah)

Shaykh Ahmad Baazmool states:

‘…This is how important this is, this knowledge is deen, something that he will be raised with on the day of judgment…the Muslim must look and take his deen from Ahlus-Sunnah, as-Salafiyyoon, known for knowledge, being upright and having taqwaa’

‘Imam Maalik said it is not enough for someone to be a worshipper, and to be known for Zuhd, outward expression of worship, that you take from them…but they did not take from them because that was not their affair (knowledge), they were worshippers that is all. In this time we see someone who has a lihyah (beard), his thobe above his ankles and he is then the muftee of his area, this is a mistake!’

‘It is forbidden for the one who is asked and does not know, to answer. Likewise it is haraam for the one to ask one who does not know…he has to ask the scholar…if you had a medical situation, would we go to a mechanic? And if we had a problem with our car, would we go to a farmer…no we would go to each individual who is a specialist in their field…so when it comes to the issue of deen, we must go to the scholars, it is not right to ask (just) anybody or do what everyone else is doing.’

‘Abu Dardaa’ went to the masjid one day (in the time of the tabi’een) and he observed the people praying differently than according to the Sunnah, so he came home angry and his wife (Ummudh-Dardaa’) asked him what has made you angry? He said, ‘By Allah I do not see anything from the time of the Prophet (sallallaahu ‘alayhi wa sallam) except praying together (meaning that they had abandoned much of the Sunnah). This is his statement whilst he was close to the time of the Messenger (sallallaahu ‘alayhi wa sallam). So what about know? 1400 years after that, are general masses upon Sunnah? Are the general masses upon knowledge? No! Rather we should follow the scholars!’

[Source: 'Explanation of the Statement of Ibn Seereen 'Indeed this Knowledge is Religion' by Shaykh Abu ‘Umar Ahmad Baazmool]

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Regarding Those Who Speak Ill of Ahlus-SunnahRegarding Those Who Speak Ill of Ahlus-Sunnah

When you see a person speaking ill of Ahlus-Sunnah then this is an indication that this person is a deviant. It is also possible that he is a Zindeeq (heretic). When you see a person speaking ill of Ahlus-Sunnah and Ahlul-Hadeeth, what is it that causes him to speak ill of them except that he is in opposition to them and looking down upon that which is with them. There is no doubt in that. If this is not the case, then what pushes him to speak ill of Ahlus-Sunnah and its followers?!

Nothing pushes him except that he is one who is misguided, embodying deviance, vice and evil. This is from their (i.e. the people of Bid’ah) signs. This is from the signs of the people of evil and the people of innovation. If he was to say: “I’m from Ahlus-Sunnah,” do not believe him because he is a Kadh-dhaab (habitual liar)! Many from these fraudulent liars say to you: “I’m Salafi” and at the same time he is a liar. He only said this as a means of a plot (against the people of the Sunnah). Similar to the Munaafiq (hypocrite) who says: “I am a believer,” “I am a Muslim.” He says “I am a Muslim!” The Munaafiq does not say: “I am a Kaafir,” or “I am a Munaafiq and I hate Islam.” Rather he says, “I am a Muslim,” he prays, give charity, and he does and does… yet at the same time he combats Islam and hates the people of Islam. Many from amongst the people nowadays who say: “I’m Salafi,” however you do not see him except that he hates the people of Hadeeth and speaks ill of them.

Source: Taken from Shaykh Rabee’s Explanation of “Aqeedatus Salaf Ashaabil-Hadeeth” [p.g. 309]

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Is It Permissible to have a Sisters’ Gathering for a Fundraising and Da’wah Event?

Questioner: The sisters from Trinidad are asking if they could hold a fund raising event for building a masjid and the event will be knowledge-based. The idea they propose is to hold a one-day seminar of knowledge in the outdoors. They will set up some tents and the necessary measures in order to prevent anyone from seeing the sisters and they will be in seclusion, segregated from the men. They will host a number of speakers who will advise them regarding the religion of Allah, two or three lectures in that day and there will be no mingling with these speakers; the lectures will transmitted through loud speakers. Also, interspersed throughout the event and the activities of the day will be some food to be served and some merchandise to be displayed for buying and selling and the like. What is the Shaykh’s opinion regarding holding and hosting such an event?

Shaykh Hasan (hafidhahullah): What a beautiful thing it is that you are doing! As long as you are along this path of maintaining and upholding the segregation and separation from the men, observing your hijab and gathering together for the acts of goodness, this is tremendous khayr. So long as you are inviting these Shuyookh to speak to you and advise you regarding the Deen of Allah, calling to the Tawheed and the correct Methodology, calling to the manners of Islam, then this is a tremendous affair. This is a great deal of good.

However, my advice to you my sisters or my daughters is not to remain out so long; from 9am to immediately prior to Maghrib is sufficient. Do not wait until the nightfall. Surely if the night comes upon you, there may be some difficulty upon the attending sisters in returning home or other obstacles or other unforeseen difficulties. So my advice to you is to disperse before the nightfall. There is no harm in holding such an event occasionally. This should not be done on a regular basis but to do this occasionally, there is no harm in this. And even if some of the men attend, and they attend in a separate area for the men in which there is no mingling with the women, to listen to these lectures, to listen to this knowledge that is being spread, there is no harm in that either provided that this is done occasionally and not on a regular basis.

And my advice to you is to fear Allah (‘Azza wa Jall) and to focus on the affairs of Tawheed, the Creed and the Manhaj and the affair of the manners of Islam. And may Allah give success to your endeavours and may Allah (Subhaanahu wa Ta’aala) allow you to gather the necessary monies for the masjid.

And do not forget that you are messengers of Islam in your country. All of you are emissaries and representatives of the religion of Allah in this country, the land that is mostly inhabited by the disbelievers so it is a must that you represent Islam with the manners of Islam and that your children represent Islam with the manners of Islam. You raise your children upon Tawheed and the Manhaj and the manners of the Muslims. And so, you show this to the disbelievers such that it will be a da’wah for them and a call for them to come to the religion of Allah. There is no harm in your children mingling a little bit with the children of the disbelievers; the boys with the boys and the girls with the girls, provided that it is within a very limited basis to achieve a certain need or perhaps to show the neighbours that you are observant of their neighbourly rights. The likes of this, as long as there is no excessive mingling, one that leads to harm, one that leads to the intermingling of the sexes or that we are following along with them in where they are going or celebrating the same occasions that they celebrate and the same days that they revere, we revere. So long as none of these harms are being observed, there is no harm in a very small degree of mingling with the children of the disbelievers within these bounds and limits.

Questioner: Is it permitted to rent vending spaces in this event at a small cost in order to raise funds?

Shaykh Hasan (hafidhahullah): There is no harm in this and if these vendors are making some money from selling these items, there is no harm as long as they are in need.

Questioner: Is it permissible to sell lingerie in these events?

Shaykh Hasan (hafidhahullah): There is no harm; this is halaal. If there is no mingling between the genders and this is something that will only be seen by the women and then seen by their husbands, this is permitted. There is nothing wrong with this.

The Shaykh said that all of these are good ideas and surely, Islam has come with success and the preservation of the economies and wealth for the Muslimeen and the increase of the good in their hands. All of this is from the religion. And Allah Knows Best.

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If a woman disagrees with her husband over a Fiqh issue, can he force his Fiqh opinion on her?

Question: If a woman disagrees with her husband over a Fiqh issue, such as traveling without a mahram [wearing Niqab, etc], then in general, can he force his Fiqh opinion on her?

Answer by Shaykh Muhammad Nassir-ud-Deen al-Albaani:

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ

“Men are guardians over women due to what Allah has favoured some of them over others with.”

[Surah An-Nisaa: 34]

So with regard to the likes of this question, the opinion of one of the spouses – either the wife or the husband – must be carried out. And there is no doubt that so long as Allah, the Mighty and Sublime, has made it obligatory upon the woman to obey the husband, her opinion is not a decisive factor. So in this situation, she must obey him. However, before that, they must first yield to one another and communicate to try to come to an understanding with one another. But if (after doing this) the situation has reached the point at which the question was asked, then the answer is that (at this point) it is obligatory upon her to obey him and to not oppose him.

Source: Al-Asaalah, Issue #19

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Questions Regarding Adoption in Islam

A question was posed to the noble Shaykh ‘Abdul ‘Azeez al-Bura’ee (May Allah preserve him) concerning aborting a child in pregnancy due to fear of poverty, which he expressed in detail the impermissibilty of this action in Islam (Regarding Abortion Due to Fear of Poverty). The woman then followed up her enquiry by asking the ruling on putting the child up for adoption.

This series of questions include:

“Is it a condition for the adopted family to be relatives of the child?”

“Is it a condition for the adopted family to be Muslim?”


[Q]: If such abortion is impermissible, would it be permissible for her after delivering the child to offer up this child for adoption to a family that will take care of this child? And if this is permissible then what are the rulings that surround and govern this adoption. May Allah reward you Shaykh.

[A]: The Shaykh (May Allah preserve him) responded:

After she gives birth, she finds a family that is willing to adopt this child, whether by supporting the child while the child remains with her, by offering her a regular stipend i.e. a regular amount in support, or by taking the child in their home. If they take the child to their house and they breast feed this child, then this is good, because then the child becomes their son or their daughter; however, if they do not breast feed the child then there is also no harm in this, and they may keep the child until the child reaches the age where it is obligatory for the women of the household to wear hijab in front of him and then the child must go back to his biological family, as long as this is something that is agreed to amongst them, then there is no harm in this.

[Q]: Is it a must that this family that will take in this child be relatives to the child, or can any Muslim family take this child in?

[A]: It is not necessary that they be relatives to the child provided that the child’s lineage and family name is preserved, such that the child retains his original name i.e. his father’s name and that this name is not changed whether in school documentation or any other such official papers.

[Q]: Is it a condition that this family be a Muslim family?

[A]: Indeed this is a condition, without a doubt. This child should not be placed with non-Muslims. How could the child of a non-Muslim family be placed with non-Muslims? This child will then grow in accordance with this environment. This environment that is not Islamic will affect the child. Indeed they must be Muslims and practicing Muslims at that, not Muslims that are affected by the cultural invasion, or who have experienced loosening of their morality or their religion. If the child is placed with an impious family, he will grow up not praying. This child will not be observing their prays or perhaps will be infatuated or in love with sins and vices, or perhaps he will grow up thinking it is a normal thing to mingle with non-muslims, or to mingle with women who are improperly dressed or women that are not observing their hijab. It must be a good, pious, and practicing family because this child is the apple of his parents’ eye and such a child cannot just be dismissed or neglected or given to any family.

[taken from a tele-link Q&A session with Shaykh 'Abdul-'Azeez al-Bura'ee (hafidhahullaah) and the brothers at Mpubs, Tobago on July 7th 2010 - Source]

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Is there a difference between the words “hadeeth” and “Sunnah”?

I hope that you can clarify this topic for me in some detail: Are “hadeeth” and “Sunnah” synonymous, or is there a difference between them? I am asking this question because I read that some Orientalists and some Muslims who specialise in Islamic sciences do not regard these two words as different in meaning. Do you agree with that? I hope that you can explain to me in some detail.

Praise be to Allah

The difference in terminology among scholars is one of the issues that is usually a difference in wording. That is because terminology results from a scholar choosing a particular word to refer to something; hence when differences occur, the difference is in wording but not in meaning.

With regard to the issue of differentiating between the words “Sunnah” and “hadeeth”, we may say that these two words may mean the same thing in some contexts, and may mean different things in other contexts.

Firstly: places where they mean the same thing


Whatever is narrated from or about the Prophet (blessings and peace of Allah be upon him) of words, actions or approval may be called “hadeeth” or it may be called “Sunnah.”

Shaykh ‘Abdullah al-Judayyi‘ said:

The basic meaning of the word “Sunnah” is fundamentally the same as the definition given by hadeeth scholars, as mentioned above for the word “hadeeth”, when mentioned in general terms without anything to describe what is being spoken of. That excludes the reports that speak of the physical description of the Prophet (blessings and peace of Allah be upon him); but this exclusion is only when talking about the Sunnah in the context of it being one of the sources of sharee‘ah. In that context, the reports that speak of his description are not part of the Sunnah; rather the Sunnah is only based on his words, deeds and approval. End quote.

Tahreer ‘Uloom al-Hadeeth


One of the names of the saved group, the group that will continue to adhere to the commands of Allah, is “Ahl al-Hadeeth.” They are also called “Ahl as-Sunnah.”


The books that deal with the transmission of reports from the Prophet (blessings and peace of Allah be upon him) and the Sahaabah, and the words of the righteous early generations, are called “Kutub al-Hadeeth”; they are also called “Kutub as-Sunnah.”

Secondly: places where they mean different things:


The general teachings and practice of the Prophet (blessings and peace of Allah be upon him) that have been narrated in reports that are proven to be sound which describe all of his affairs, are called “the Sunnah,” meaning his path, his methodology and his way. In this context, the scholars do not usually use the term “hadeeth.”

Al-‘Allaamah as-Sayyid Sulaymaan an-Nadwi (may Allah have mercy on him) said:

“Hadeeth” refers to every incident that is attributed to the Prophet (peace be upon him), even if he only did it once in his life, and even if it was narrated from him by only one person. With regard to the word “Sunnah,” in reality it is used of his actions – I mean how the Messenger (peace be upon him) did things – that has been transmitted to us via mutawaatir actions, in the sense that the Prophet (peace be upon him) did it, then the Sahaabah did it after him, then the Taabi‘een did it after them, and so on. It does not necessarily mean that there is a narration describing that action; rather this refers to the way in which a particular act was performed and was passed down through the generations by means of tawaatur (i.e., passed down by so many to so many that it is inconceivable that they could have all agreed upon a lie). This is what is called “Sunnah,” and this is mentioned alongside the Book (the Qur’an) in the hadeeth in which the Prophet (peace be upon him) said: “I am leaving among you two things and you will never go astray so long as you adhere to them: The Book of Allah, may He be exalted, and the Sunnah of His Messenger.” This is what it is not permissible for any Muslim, no matter who he is, to forsake or go against, otherwise he has no share in Islam. End quote.

Majallat al-Manaar, 30/673


The scholars use the word “Sunnah” to describe adhering to Islam in the manner prescribed, without adding to it or introducing innovations into the religion; they do not call that “hadeeth.” For example, ‘Abd ar-Rahmaan ibn Mahdi al-Mashhoor said: Sufyaan ath-Thawri is an imam (leading scholar) in hadeeth, but he is not an imam in Sunnah; al-Awzaa‘i is an imam in Sunnah but he is not an imam in hadeeth. Maalik ibn Anas is an imam in both.

Tareekh Dimashq by Ibn ‘Asaakir, 35/183

Al-Haafiz Abu ‘Amr ibn as-Salaah (may Allah have mercy on him) was asked:

Some of them said of Imam Maalik (may Allah be pleased with him) that he combined knowledge of the Sunnah and of hadeeth; what is the difference between the Sunnah and hadeeth?

He (may Allah be pleased with him) said:

In this context, Sunnah is the opposite of bid‘ah (innovation). A person may be ascholar of hadeeth yet also be an innovator. Maalik (may Allah be pleased with him) combined both Sunnahs; he was a scholar of the Sunnah, i.e., hadeeth, and also believed in the Sunnah, i.e., his way was that of Ahl al-haqq (the people of truth), with no bid ‘ah (innovation). And Allah knows best. End quote.

Fataawa ibn as-Salaah, 1/139-140


The fuqaha’ use the word “Sunnah” when explaining the ruling on doing a specific action as being mustahabb (liked or encouraged); they do not use the word “hadeeth” in this context.


When the scholars speak of reports and whether they are saheeh (sound) or da‘eef (weak), they only use the word “hadeeth”; they do not use the word “Sunnah.” So they say “This is a da‘eef (weak) hadeeth”; they do not say “This is a da‘eef Sunnah”, because of them the Sunnah is that which is proven in the hadeeths; therefore they sometimes say “This hadeeth is contrary to qiyaas (analogy), the Sunnah and ijmaa‘ (scholarly consensus).”

And Allah knows best.

Islam Q&A

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Thursday, February 20, 2014

8 Things You Didn’t Know About Masjid Al-Aqsa

There can be only one choice for the world's most contested area of land, and that is masjid Al-Aqsa in Jerusalem. It is no exaggeration to say that for thousands of years, people have been dying for control over it.

For Muslims, it holds a very important place in our heart. It is the 3rd most holy site in Islam. It is the location that the Prophetṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was transported to during the journey of Israa and Miraaj. It was the scene for the most extraordinary gathering in the history of mankind – when every Prophet that ever lived were gathered together for a congregational prayer behind Prophet Muḥammadṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

And yet, here are some things you may not already know about masjid Al Aqsa:

8. It isn't just one mosque


Yes – there are multiple mosques on the site that we know as masjid Al Aqsa. We think of masjid Al-Aqsa as the building at the southernmost corner of the Mosque. In actual fact, that is the Qibly mosque – so called because it is the closest to the Qibla. The whole mount is masjid Al Aqsa and is sometimes referred to the Haram Al-Sharif to prevent confusion. But there are other mosques present on the site which are usually connected to historical incidents e.g. the Buraq masjid, the Marwani masjid and more.

7. It is a burial ground

There is no record of how many Prophets and Sahaabas of the Prophetṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) are buried there. but there are certainly many. For instance, Prophet Sulaiman'alayhi'l-salām (peace be upon him) is possibly buried there since we know that a Prophet is always buried where he died, and he'alayhi'l-salām (peace be upon him) died whilst supervising the construction of the previous building in some traditions.

6. It was a garbage dump

In the period of time when no Jews were allowed to live in the city, the mainly Roman inhabitants used the area of the masjid as a garbage dump. When UmarraḍyAllāhu 'anhu (may Allāh be pleased with him) liberated the city, he cleared the trash with his bare hands. He also ended the centuries-old exile of the Jews and invited 70 families of a nearby refugee village back into Jerusalem giving them the right to return after centuries in exile – a favour that our cousins seem to have forgotten.

5. Al Ghazali lived and wrote his magnum opus there


One of the most famous books in Islamic literature is Ihyaa Ulum Al-Din by the great scholar of Islam Abu Hamid Al-Ghazali. He is a man that is revered by all schools of thought for his ability plunge into the depths of the human soul whilst remaining anchored to Quranic and Prophetic teachings. What most people don't know is that Al-Ghazali, for a time, lived in masjid Al-Aqsa and wrote the book whilst there. A building in the masjid marks the site of his old room.

4. It was used as a stable, palace, and execution chamber


When the first Crusaders took Jerusalem, they found the majority of the Muslim population locked up in masjid Al Aqsa. They slaughtered roughly 70,000 of them and then converted the Qibly masjid into a palace, the Dome of the Rock into a chapel, and the underground chambers into a stable. Muslims who survived the initial massacre were later crucified on a large cross placed near the centre of the masjid. This was the only cross that was broken by the Salahuddin. The base of the cross can still be seen there today (picture above.)

3. It had a legendary mimbar


Nooruddin Zengi, one of the greatest heroes in the history of Islam, had a special mimbar (pulpit) built to be installed in masjid Al Aqsa when it would be eventually retaken from the Crusaders (you have to admire his supreme confidence). This mimbar was not only beautiful, but it was made without using a single nail or lick of glue. Sadly Nooruddin did not live to see victory, but his protege Salahuddin fulfilled the wish of his teacher, and after liberating Jerusalem for the 2nd time in the history of Islam, installed the mimbar. It is still a work of legend amongst artisans and craftsmen. Unfortunately, this mimbar did not survive the events described in point 1.

2. The Dome of the Rock used to look very different


The dome of the Rock – what is likely to be the first dome ever built in the history of Islam – was built by the Umayyad Caliph AbdulMalik ibn Marwan. It started life wooden with either a brass, lead or ceramic cover, but almost a thousand years later during the reign of the Ottoman Caliph Suleiman the Magnificent, the distinctive gold layer was added to the dome along with the Ottoman tiles to the facade of the building.

1. It has been burnt down

Ever wonder what would happen if masjid Al Aqsa was violated, a conquering army flag flown from the dome of the rock and the masjid itself burnt down? Surely the Muslim world wouldn't let that happen?

Think again.


In 1967, Jerusalem left Muslim hands for the 3rd time and came under the control of Israel. The conquering Israeli soldiers flew their flag from the dome. The Israeli leadership realised that overt control of masjid Al-Aqsa would serve as a constant provocation to the Muslim world. They used the fig leaf of a Waqf in order to placate the Muslims into complacency.

It worked.

Click here to view the embedded video.

In 1969, an Australian Zionist set fire to the mimbar of Nuruddin and the Qibly mosque itself. The resulting inferno enveloped the entire Qibly mosque. The Muslim world awoke to scenes from the worst of nightmares. Desperate palestinians tried to put out the flames in anyway they could. An entire Ummah hung their head in shame.

Since then, the mosque has been rebuilt and refurbished, but the assaults against the 3rd holiest site in Islam continue to this day. Excavations undermining the foundations of the entire Mosque, unauthorised visits, and daily threats to rebuild the old temple are all currently under way. masjid Al-Aqsa still waits.

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Ibn Taymiyyah on Blind-Following, Compelling and Forcing People to Follow the Opinion of an Imaam and to Show Loyalty and Enmity Based Upon It

The Shaikh of Islaam, the Remnant of the Salaf, Ibn Taymiyyah, may Allaah have mercy on him, said, “… and for this reason one of the distinguishing marks of the people of innovation is to make up a statement or action and then compel the people to take it up and force them to adopt it, and to show loyalty based upon it and enmity for leaving it.

Just as the Khawaarij innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.

And the Raafidah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.

And the Jahmiyyah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it …

So whoever punishes [someone] for doing an act or leaving it without an order from Allaah or His Messenger and legislates that as part of religion then he has set up a peer to Allaah and has set up an equal to the Messenger just like the polytheists who set up partners with Allaah, or like the apostates who believed in Musailamah the Liar, and he is from those about whom it was said, “Or have they partners with Allaah, who have instituted for them a religion which Allaah has not allowed?” [Shuraa 42:21]

And for this reason the Imaams of Ahlus-Sunnah wal-Jamaa’ah would not compel the people with what they would say in issues of ijtihaad, and they would not force a single person.

And for this reason when Haaroon ar-Rasheed consulted [Imaam] Maalik ibn Anas about making the people follow his [book] Al-Muwatta, he said to him, ‘Don’t do that, O Chief of the Believers, for verily the Companions of Allaah’s Messenger ﷺ have spread out throughout the lands, and each nation [to which they went] has taken from those [Companions] who were among it, and I have only collected the knowledge of the people of my land,’ or words to that effect, and he also said, ‘I am only a man, I am correct and make mistakes, so refer my statements back to the Book and the Sunnah.’

And Imaam Ahmad said, ‘It does not befit a faqeeh that he forces the people to follow his madhhab or that he insists on them [complying],’ and he said, ‘Don’t blindly-follow any men concerning your religion, for indeed they will not be safe from making a mistake.’

So if these are their statements about the fundamentals [usool] of knowledge and subsidiary issues [furoo’] of the religion, [i.e.,] that they do not permit forcing the people to follow their madhhabs even though they deduced the [rulings of their] madhhabs with legislated proofs—then what is the case about compelling people and forcing statements upon them which are not found in the Book of Allaah, or a hadith from Allaah’s Messenger ﷺ, and nor have they been transmitted from the Companions or the Taabi’een, and nor from a single one of the Imaams of the Muslims?”

Al-Fataawaa al-Kubraa, vol. 6, p. 340, summarised.

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Teaching the Child Kalimatut-Tawheed

Teaching the child the Statement of At-Tawheed (Tawheed is to single out Allah alone, in all acts of worship).

So the first of what the child begins with in speech, obligatory upon al-waalidayn (the father and mother), is teaching him Kalimatut-Tawheed, and to instruct to it.

Ibn Abbaas (May Allah be pleased with his father and him) narrates that An-Nabiyy (the Prophet) (Allah’s peace and blessings upon him) said: ((Establish upon your children the first statement, Laa Ilaaha Illallah and instruct them at the time of death Laa Ilaaha Illallah)).

Umm Sulaym (May Allah be pleased with her), used to teach her son Anas (May Allah be pleased with him) to say: Laa Ilaaha Illallah (There is no god deserving of worship in truth except Allah). Say: I bear witness that Muhammad is the Messenger of Allah, and that was before Al-Fitaam (the end of 2 year suckling or nursing period of a baby from his mother).

It must be repeated in front of him, and this is pertaining to the mother and she plays with him. It then becomes habitual. To bring about understanding, she explains to him a simple explanation teaching him its meaning.

He knows that Allah is One, and He has no partner(s). He is Al-Khaaliq (The Creator). He is above the heavens, and He rises above His Arsh (Throne). He is fully aware (in sight and knowledge) over us and knowledgeable of our affairs. He hears and sees. Verily He is Al-Qaadir (His will and decree is over everything).

Trusting upon Allah becomes habitual and Allah is Ash-Shaafee (the One Who cures and gives good health). It is obligatory upon us to love Him and to worship Him. Likewise, the child is to be taught to love An-Nabiyy (Allah’s peace and blessings upon him), and to obey him. He is to be told something regarding his (An-Nabiyy) behaviour and his traits. That he loved children and played with them and similar to that of what she teaches him of their understanding.

It is repeated upon them: ((Who is your Lord? Who is your Prophet? What is your Religion?)) and ((Where is Allah?)).

He learns about love of the Companions (May Allah be pleased with them all) and the righteous (May Allah have mercy upon them). He memorises Al-Faatihah, Suratul-Ikhlaas and Al-Mu’awwidhatayn ( Suratul-Falaq and Suratun-Naas).

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Great Women of Islam. (Umm Habibah Ramlah bint Abi Sufyan)

Waraqah bin Nawfal, 'Uthman bin Huwayrith bin Asad, Zayd bin 'Amr bin Nafil and 'Ubaydullah bin Jahash were four friends who were disheartened by idol worship in Arabia. They used to get together and discuss this. One night they came to a decision to search the pure religion of Ibrahim which was the straight path of righteousness. After meeting they moved in different directions to find the pure religion of the Prophet Ibrahim.

Waraqah bin Nawfal gave up idol worship, stopped eating flesh of animals sacrificed in idols' names and knew Torah and Injil by heart.

His cousin Khadijah had taken Muhammad (peace and blessings be upon him) to him on the occasion of the first revelation in the cave of Hira. Waraqah told her that it was the same Angel in the cave who delivered Messages from Allah to earlier Prophets, and that Muhammad must be the chosen Last Messenger, whose coming was foretold in both the Torah and the Injil. He would soon be elevated to that great position, and the whole nation would turn against him and he would be forced to flee his motherland. He passed away before Muhammad (peace and blessings be upon him) openly declared himself the Last Prophet of Allah.

'Uthman bin Huwayrith bin Asad, traveled to Syria, and worked as a missionary for Christianity. He became a close friend of the Roman Emperor Caesar and was elevated to the papal position.

Zayd bin 'Amr bin Nafil stopped worshipping idols. He gave up eating dead animals and drinking their blood. He hated eating the flesh of the animals sacrificed and often talked of the pure religion of the Prophet Ibrahim (peace and blessings be upon him). He too died before the proclamation of Muhammad as the Messenger of Allah.

'Ubaydullah bin Jahash fell into doubts between truth and falsehood. He married the beautiful, intelligent and well-educated daughter of the Qurayshi chieftain, Abu Sufyan Sakhr bin Harb.

It was around this time that Makkah was shaken by the news that Muhammad (peace and blessings be upon him) was rejecting all the idols. He invited people to worship Allah and proclaimed he was His Last Prophet and Messenger. The Wise daughter of Abu Sufyan, Ramlah, accepted Islam and so did her husband. His two brothers 'Abdullah bin Jahash and Abu Ahmad bin Jahash had also become Muslims. Her sisters, Zaynab hint Jahash and Hamnah bin Jahash too entered Islam. The former had joined the select group of the Mother of the Believers. The whole family was fortunate to have obeyed the call to Islam, but while in Abyssinia 'Ubaydullah had the misfortune to reject Islam after having accepted it.

Abu Sufyan Sakhr bin Harb was a chieftain of the Quraysh, who led the disbelievers in many of their wars against the Muslims. Besides his daughter Ramlah, he had two sons, Yazid and Mu'awiyah. Ramlah accepted Islam when the Muslims were facing a lot of opposition and were being cruelly persecuted. Abu Sufyan was a very powerful man, but he was helpless in the matter of his daughter Ramlah. She was a helpless frail girl, but he could not stop her from accepting Islam, when she openly declared herself a Muslim.

Meanwhile, after surveying the situation the Prophet (peace and blessings be upon him) decided that the staunch supporters of Islam had taken enough of the oppression from the Quraysh. They would have to migrate, and he ordered them to leave for Abyssinia, where the ruler was known for his kindness and hospitality to refugees from tyrannical rule.

Ramlah bint Abu Sufyan and her husband were among the second group of migrants who left for Abyssinia. There Ramlah gave birth to a girl, Habibah so Ramlah was now known as Umm Habibah. The days passed swiftly for her as she kept busy seeing to the upbringing of her little daughter; and any free time was spent in prayer and meditation.

One night she dreamt that her husband's face was mutilated. She woke up panic stricken, but was too nervous to talk about her dream to her husband. A few days later he told her that he originally had been a Christian and then converted to Islam. But since coming to Abyssinia he had given a great deal of careful consideration and concluded that Christianity offered the best system of beliefs for leading a successful life. Hence he was recanting and going back to the fold of Christianity. He advised her to do the same and become a Christian.

Immediately it struck Ramlah that this was what her dream meant. The metamorphosis of her husband's face from a superior to a lower form and its mutilation, meant that he had lost his identity as a Muslim. Then she told him about her dream, hoping that this at least would instill the fear of Allah in his heart. But he was too far gone on the downward road; not only his face but his heart had been mutilated. He started drinking and was so addicted that he was drunk for most of the time. Umm Habibah was now growing desperate, worrying about the future of her daughter and herself. She prayed to Allah to give her the strength to remain steadfast in her faith.

After some time 'Ubaydullah died due to heavy drinking. Umm Habibah was relieved, of course, but what was she to do now, how was she to survive? Only two activities kept her occupied - the upbringing of her daughter and her prayers. She would sometimes get together with the other Muslim ladies in Abyssinia to talk of the latest developments. Ruqayyah, the daughter of the Prophet (peace and blessings be upon him), Asma' bint 'Umays and Laylah bint Abi Hashmah were the great ladies with whom she would spend her free time. But these ladies too soon returned home. Still, there were other ladies with whom she was friendly and she would remain patient.

Years passed and the map of the Islamic world changed and battles continued to be fought. The Treaty of Hudaybiyah was signed. One night while she was fast asleep she dreamt someone called out to her, "Mother of the Believers". When she woke up she felt a great sense of not just happiness, but ecstasy. During the time, the Prophet (peace and blessings be upon him) had migrated to Al-Madinah, and the first Islamic State had been established. Someone, while talking to him about the state of affairs in Abyssinia, mentioned that Umm Habibah, the daughter of a wealthy and noble family was living from hand to mouth. After the husband had recanted and died, and she was living under tragic circumstances. When the Prophet (peace and blessings be upon him) heard this, he sent 'Amr bin Umayyah to Najashi with the message that if Umm Habibah liked she could marry him.

When Najashi got the message he sent his slave girl Abraha to Umm Habibah. Umm Habibah was overjoyed when she heard of the proposal, she was so happy that she rewarded Abraha with all the silver jewellery she was wearing - bangles, anklets and rings. Abraha also told her she should appoint someone as her representative for the ceremony. Umm Habibah nominated her relative from the tribe of Quraysh, Khalid bin Sa'id bin 'Aas.

That very evening Najashi sent a message to Ja'far bin Abi Talib asking him to bring all his Muslim friends to his palace. When all the refugee Muslims were assembled in the court, he announced the news of Umm Habibah's marriage. After praising Almighty Allah he said he had received a request from His Messenger to arrange for his marriage with Umm Habibah, and he was giving her a dowry of four hundred Dinars.

Then Umm Habibah's representative, Khalid bin Sa'id bin 'Aas, read the marriage vows and said,

'All Praise is for Allah, and I praise Him, seek His help and ask His forgiveness. I bear witness that None has the right to be worshipped but Allah and Muhammad is His Servant and His Messenger, to whom He has sent with true Religion and a guidance to the Right Path to overpower His Religion over all the false religions though the polytheists will not like it. I have accepted the proposal of the Prophet (peace and blessings be upon him) and married Umm Habibah bint Abu Sufyan to him. May Allah bless this marriage and make it fruitful for Muhammad (peace and blessings be upon him).

Najashi then gave four hundred Dinars to Khalid bin Sa'id. When all the guests rose to leave, Najashi asked them to stay on for a dinner he arranged in celebration of the marriage.

Umm Habibah was so grateful to Allah for the honor bestowed on her by making her one of the Mothers of the Believers that she sent for Abraha and gave her a sum of fifty Dinars. She said by the Grace of Allah she now had plenty, and apologized for not having rewarded her earlier in a suitable manner, as she had that time nothing but the little pieces of jewelry she had given her. She asked Abraha to make clothes and jewelry for herself. Abraha respectfully presented her with a little bag. It contained some very expensive perfumes which Najashi had asked his wives to send for Umm Habibah. And Abraha presented her with the same jewelry she had received earlier from her, apologizing for her lack of resources. She also sent a message for the Prophet (peace and blessings be upon him), saying she had embraced Islam, but had kept it a secret. She said when Umm Habibah met the Prophet (peace and blessings be upon him), beloved of all Muslims, she should convey her greetings without fail and this would be the greatest favor she could do for a poor woman.

When Umm Habibah reached Al-Madinah she told the Prophet (peace and blessings be upon him) about the happenings in Abyssinia and about the goodness of Najashi and how the wedding had been organized. She also told him about the slave girl Abraha and the respectful greetings she had sent him. The Prophet (peace and blessings be upon him) was very pleased with her message; returning her greetings, he prayed that Allah should bless her with plenitude. Abu Sufyan heard about his daughter's marriage and he expressed happiness in spite of the fact that he had not yet accepted Islam. He said the Prophet (peace and blessings be upon him) was the youth who would never lose face, and always be honored.

When the Quraysh broke the Treaty of Hudaybiyah, Abu Sufyan came to Al-Madinah to renew the treaty. He visited his daughter; just as he was about to sit down Umm Habibah quickly stepped forward and rolled up the light mattress which was spread out. He was surprised and asked her if he was not worthy of the mattress, or the mattress was not worthy of him. She replied that actually it was a mattress used by a very pure and clean Prophet, and no idol worshipper could sit on it, as he was unclean. She had therefore rolled it up and put it out of his way. Abu Sufyan was very embarrassed and said she had forgotten her manners since moving away from him. She answered that the manners of Islam had taught her different values and cleanliness had a different meaning for her now. Since he was not familiar with these concepts he was offended. She said I was thankful that Allah guided me to the path of Islam. I was surprised that my father, in spite of being an important chieftain of one of the leading tribes of the Quraysh, had not yet accepted Islam. He was in a lofty position by worldly standards, but as far as the norms of a rational religion were concerned, he was really backward. How could he possibly worship a piece of stone that was both blind and deaf, could neither respond to his prayers nor reject them. Abu Sufyan was not happy with what his daughter told him. He asked her how he could possibly, at this stage, turn his back on a religion his forefathers had followed from generations and left his daughter's house.

It was the earnest desire of Umm Habibah that her father and brother should come into the fold of Islam and earn the reward of a blessed Paradise. She did not want them to pass away from this world in a state of disbelief like Abu Jahl, Walid bin Al-Mughirah, 'Aas bin Wa'il, 'Utbah bin Rabi'ah and Shaybah bin Rabi'ah. On the occasion of the conquest of Makkah, when Abu Sufyan and Mu'awiyah pledged allegiance to Allah and His Prophet (peace and blessings be upon him), her joy knew no bounds. The following Ayah was revealed,

"Perhaps Allah will made friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful." [Noble Quran 60:7]

'Abdullah bin 'Abbas says that this particular Verse was revealed on the occasion of Umm Habibah's marriage to the Prophet (peace and blessings be upon him). This marriage influenced important chieftains and prominent leaders like Abu Sufyan, Mu'awiyah and Yazid bin Abu Sufyan to understand Islam and join the ranks of the Prophet (peace and blessings be upon him).

Abu Al-Qasim bin Asakar quoting Hasan says once Mu'awiyah was visiting the Prophet (peace and blessings be upon him), while he was seated with Umm Habibah beside him. When he turned to leave, Prophet (peace and blessings be upon him) called out to him and invited him to sit with them.

The Prophet (peace and blessings be upon him) then told him that he sincerely wished that they three should sit together and have the pure drink of Paradise there.

These words imply that they will all three, Allah Willing, be in Paradise. In a similar manner the glad tidings of Paradise for Umm Habibah are implied in a very famous statement of the Prophet (peace and blessings be upon him) that he has been commanded by Allah to marry only ladies who were deserving of Paradise.

So this means that in this very earthly existence all the Mothers of the Believers had been given the joyous news that they would go to Paradise in the Hereafter.

The name of Najashi, the ruler of Abyssinian, was actually Ashamah, meaning 'gift'. Since he was a very generous man who was always giving gifts to the distressed and needy. His name was very appropriate. He was a very kind and sympathetic ruler. He became a Muslim after he saw the Islamic way of life of the refugees from Makkah. The Angel Jibril informed the Prophet (peace and blessings be upon him) when he passed away due to natural causes. The Prophet (peace and blessings be upon him) prayed to Allah for the forgiveness of his sins. All the refugees - the Companions and women Companions - who found peace and freedom of religious worship in his kingdom, were very grieved when they received the news of his death. All of them remembered his sympathy, his kindness, his cooperation and the protection he provided them in difficult times. They prayed that his sins be forgiven and he be given a place in Paradise.

Umm Habibah, due to her knowledge, mastery over Hadith and eloquence was ranked third among the Mothers of the Believers. The first in rank was 'A'ishah and the second was Umm Salamah There are sixty-five Hadiths narrated by her. Some of them are quoted by men like Mu'awiyah, 'Abdullah bin 'Utbah bin Abu Sufyan, 'Urwah bin Zubayr, Salem bin Shawal bin Maki, Abu Al-Jarrah Qurashi. The ladies - Zaynab bint Umm Salamah Makhzumiyyah and Safiyyah bint Shaybah 'Abdariah quoted others.

In Sahih Al-Bukhari it is mentioned that three days after receiving news of her father's death Umm Habibah applied perfume. She then said there was no need for her to apply perfume that day, but the Prophet (peace and blessings be upon him) had said,

'It is not permissible for a Muslim lady who believes in Allah and the Last day of Judgment to mourn for more than three days for a dead person, except for her husband. Then she should observe mourning for four months and ten days.'

There is another Hadith associated with Umm Habibah quoted by Abul Jarrah Qurashi in Musnad Abu Ya'la regarding Siwak. She says, the Prophet (peace and blessings be upon him) said,

'If it had not been so difficult, I would have liked my Ummah (followers) to clean their teeth with Siwak before every prayer just as they perform the ablution before every prayer.'

Another Hadith she narrated is quoted in Musnad Abu Ya'la, Musnad Abu Ahmad and by several other authoritative sources of Hadiths like Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Majah. This relates to the noon prayer. The Prophet (peace and blessings be upon him) said,

'Whoever prays four voluntary Rak'ah (units) of prayer before and after the compulsory noon prayer Allah will make Hell-fire forbidden for him.'

When someone conveyed the message that 'Uthman bin 'Affan was martyred in his house after being besieged, she was so upset that she prayed the killer's hands should be cut off and that he should be disgraced and shamed in public. And Allah fulfilled her prayer. A man entered the murderer's house and attacked him with a sword; and when the murderer tried to protect himself with his right hand, it got Cut off. Then he tried to flee from him and ran into the street, holding his sheet with his teeth. But he could not manage it, the sheet fell, and he was left standing naked in front of all the people on the street.

During her brother Mu'awiyah rule she visited Damascus, and it was during his caliphate that she passed away in Al-Madinah in the year 44th, after Hijrah. Before her death Umm Habibah sent messages to 'A'ishah and Umm Salamah apologizing for any offense she might have caused them when disagreements or differences had occurred. Both 'A'ishah and Umm Salamah were very touched by this gesture.

"O the one in (complete) rest and satisfaction! Come back to your Lord - well pleased and well pleasing. Enter you then among My (honored) servants, and enter you My Paradise." [Noble Quran 89:27-30]

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Warning Against the Methods of Christianization

An important Fatwa by the Permanent Committee for Scholarly Research and Ifta’ in the Kingdom of Saudi Arabia on Warning against the Methods of Christianization

All praise be to Allah, the Lord of the worlds! May peace and blessings be upon the one who was sent as mercy for all people, the last of all the prophets and messengers, our Prophet and Messenger Muhammad, and upon his family, Companions and those who follow their right path until the Day of Recompense! To proceed;

It is clear for all Muslims whom Allah (Exalted be He) granted deep insight that disbelievers including the Jews, the Christians and others hate Muslims. Also, they unite their forces against the Muslims to lead them to destruction and cause confusion in their religion, which is the religion of truth with which Allah (Exalted be He) sent His Prophet and Messenger Muhammad to all people. It is worth mentioning that disbelievers adopt different means to resist Islam and to mislead Muslims, preoccupy their minds and plot against them. It is clear in the present time that the disbelievers’ calls, societies and missions are working energetically and their danger is increasing. One such misleading means is the practice of sending a publication entitled: (Institute of the People of the Book in the State of South Africa), which is sent to individuals, establishments and societies by mail in Arabia, from where Islam rose. This publication offers educational programs through correspondence and a free subscription card for some books such as the Torah,

(Part No. 1; Page No. 31)

the Psalms, and the Gospel. There are quotes from these books on the subscription card.

However, it is good news for Muslims that there is a denial of this organized intellectual invasion and a warning against all means of this invasion. One of the favorable attitudes against this invasion is that many letters and calls have been sent to the Permanent Committee for Scholarly Research and Ifta’ asking for the issuing of a statement that resists these publications and warns against the danger of these calls to Muslims.

With Allah’s guidance, it can be said:

Since the advent of Islam, the enemies of Islam with their different beliefs and creeds, have plotted against Islam. They have also acted cunningly against the followers of Islam to lead Muslims out of the light of Islam to the darkness of disbelief, to undermine the Muslim community, and to weaken the influence of Islam on the souls of man. This is emphasized in the Qur’an, as Allah (Exalted be He) says, < > Allah (Glorified be He) says, < > He (Glorified and Exalted be He) says, < >

(Part No. 1; Page No. 32)

Of the severest enemies of this religion are the Christians who are full of hatred against Islam and who do their best to resist the spread of Islam all over the world. They attack Islam and Muslims in their homelands, particularly in the state of weakness that is spreading in the Muslim world these days. Undoubtedly, the purpose of this attack is to shake the Muslims’ beliefs and to cause Muslims to doubt their religion, as a step to lead them out of Islam and attract them to embrace Christianity through what is wrongly known as “Missionary Activity”, which is nothing but a call to idolatry in the name of the distorted form of Christianity, for which Allah (Exalted be He) has sent down no authority and which `Isa (Jesus), Allah’s prophet, is innocent of.

As known, the Christians have spent a lot of money and exerted much effort to realize this target of converting all people in general and the Muslims in particular to Christianity, but their conditions are as stated in the Qur’an when Allah (Glorified be He) says, < > In addition, to realize this target, they have held many conferences; both

(Part No. 1; Page No. 33)

regional and international, where missionaries meet to exchange opinions and suggestions about the best means and the most important results. They lay down plans and programs to realize this purpose. The means they adopt to realize their targets include:

Sending Christianization missions to Muslim countries and calling people to Christianity through distributing publications including books and pamphlets that explain Christianity and offer various translations of the Gospel as well as other publications that draw people to have doubts about Islam, attack Islam and distort it before the whole world.

They then resorted to hidden and indirect means of Christianization, the most dangerous of which is:

Offering medical treatment and health care to people. The need of medical treatment and the spread of epidemics and fatal diseases in Muslim countries have made such means of Christianization very influential, especially at a time when it is rare, and sometimes impossible, to find Muslim physicians in some Muslim countries.

Also, one of the means of Christianization is offering educational services either through establishing Christian schools and universities directly or inaugurating schools with apparently deep educational purposes but hidden Christian purposes, a matter that leads some Muslims to allow their children to join these schools, hoping that

(Part No. 1; Page No. 34)

their children will learn foreign languages or other specific subjects. They pay no attention to the opportunity they give to the Christians when they send their children to the Christians. It is worth mentioning that these boys and girls still have empty minds and are ready to receive whatever they are taught.

Also, one of their means of Christianization is the mass media through the stations transmitting their material to the Muslim world in addition to the numerous satellite channels throughout the past years. There are also newspapers, magazines, and publications issued in large numbers for this purpose. These visual and audio mass media help with Christianization through:

A. Calling to Christianity through displaying its feigned advantages, mercy and sympathy with the whole world;

B. Drawing Muslims to have doubts about their religion, rituals and religious relationships;

C. Spreading nakedness and dissolution and arousing sexual lusts with the purpose of undermining people’s morals and turning people into worshippers of their lusts. Consequently, it will be easy for the Christians to call such dissolute people to anything, even to apostasy from the religion of Islam, may Allah forbid, after

(Part No. 1; Page No. 35)

the light of faith disappears from their hearts and their religious conscience ceases to exist.

There are other means of Christianization which can be easily monitored by those who meditate on the condition of the Muslim world, but we will leave them aside, as our discussion is for warning, not for restriction. However, the reality is as mentioned in the Qur’an when Allah (Glorified and Exalted be He) says, <<…they were plotting and Allah too was plotting; and Allah is the Best of those who plot.>> Also, Allah (Glorified be He) says, < >

These are the plots adopted by the Christianizers to mislead Muslims. What should we do to resist these attempts? How can we face these fierce attacks on Islam and Muslims? There can be no doubt that there is a common responsibility among all Muslims; individuals and groups, governments and peoples to stop this poisonous religious invasion that targets all individuals of the Muslim nation; old and young, males and females. Allah Alone is Sufficient for us and He is the Disposer of all our affairs.

Agreeing that there are different Shari`ah-based measures to be taken according to each attempt of Christianization, the following measures

(Part No. 1; Page No. 36)

can be taken in general:

1. Instilling the Islamic `Aqeedah (creed) in the Muslims’ souls through educational curriculums and pedagogy programs in general, taking into consideration the importance of instilling it in the hearts of the children in particular, at schools and in governmental and non-governmental educational establishments;

2. Spreading sound religious awareness among the different classes of the Muslim community and charging the hearts with the feeling of zeal for the religion of Islam and its sacred things;

3. Drawing people’s attention to the means through which Christianization finds its way into the Muslim community such as movies, publications, magazines and other means and how to stop them from entering the Muslim community as well as punishing all those who contradict these measure with deterring punishments;

4. Getting people acquainted with the dangers of Christianization as well as the means and methods adopted by the Christianizers so that people can avoid them;

5. Paying attention to all the basic needs of the Muslims such as health care and educational services in particular, as it has been proven that those two needs are the most dangerous ways through which the Christians enter the hearts and minds of the Muslims;

6. Every Muslim should adhere to his religion and `Aqeedah wherever he lives and regardless of his surrounding conditions. Also, a Muslim should establish the rituals of Islam and enjoin those whom he cares for to establish these rituals as much as he can. In addition, one should provide one’s family with the religious fuel through which they can resist any invasion

(Part No. 1; Page No. 37)

that targets their `Aqeedah and morals.

7. No Muslim should travel to any of the countries of disbelief except for a dire need such as receiving medical treatment or learning a necessary science which is not available in Muslim countries, taking into account the importance of being supplied with the religious knowledge needed to face the doubts aroused against Islam and Muslims.

8. Activating social solidarity and cooperation among Muslims so that the rich can care for the rights of the poor and help in establishing useful projects to meet the needs of the Muslims not to allow the Christians to make use of the Muslims’ needs and poverty to practice Christianization

Finally, we ask Allah by His Sublime Names and Exalted Attributes to unite all Muslims, gather their hearts, reconcile them, guide them to the path of peace, protect them against the plots of their enemies, safeguard them from their evils, make them shun all vile deeds and trials; both what is apparent and what is hidden, as He is really the Most Merciful of all those having mercy!

Oh Allah! Whoever targets Islam and Muslims with evil, let him be preoccupied with his own affairs, make his plots against his own self, and inflict him with the calamity of evil, as You are Able to do all things!

< > , < > , < >

The Permanent Committee for Scholarly Research and Ifta’

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Regarding the Use of Kohl for Women and Its Effect on Wudhu’

Ruling on wearing kohl for beautification

Q: A.A. From Cairo, Egypt, asks if it is permissible for a woman to wear kohl?

A: It is permissible for a woman to wear kohl before women, her husband, and her Mahram (spouse or permanently unmarriageable relative). However, it is not permissible for her to uncover her face or reveal her eyes beautified with Kohl. Allah (Glorified be He) says, < >

It is permissible to use the Burqu` (a face veil), which allows her two or one eye to appear but without wearing kohl before the Ajnaby (a man who is lawful for the woman to marry) like her brother-in-law, her husband’s uncle, her paternal cousin, her maternal cousin, etc. Whether Muslims or disbelievers.

Fatwas of Ibn Baz>Volume 10>Book of Taharah>Chapter on acts of Sunan Al-Fitrah>Ruling on wearing kohl for beautification

The second question of Fatwa no. 10823

Q 2: Many women in Egypt who apply kohl in eyes, when told it is unlawful to do so, say it is a Sunnah (a commendable act). Is this true?

A: Applying Kohl is permissible, but it is not permissible for a woman to display any of her adornments whether kohl applied to her eyes, or the like, to other than her husband and Mahrams (spouse or unmarriageable relative) according to the statement of Allah (Exalted be He): <<…and not to reveal their adornment except to their husbands>> May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

The second question of Fatwa no. 15903

Q 2: There are some virgin girls who wear make-up in a way that gives them a white complexion if they were black or a black one if they were white, in addition to using Kohl to make their eyes look bigger when they are seen from far. They also cut the front part of their hair or shorten it to the shoulders if it is too long. Kindly give us your Fatwa concerning the ruling on such acts whether they are permissible or not. As for those who look at them, are they sinful?

A: There is nothing wrong with a woman adorning herself by wearing makeup and Kohl and fixing her hair in a manner that she does not look like Kafir (disbelieve) women. A woman has to cover her face in the presence of non-Mahram (not a spouse or an unmarriageable relative) men. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

The first question of Fatwa no. 18451

Q 1: What is your opinion concerning applying liquid kohl to the eyes? Does it prevent water from reaching the eyes, if I apply it prior to performing Wudhu’ (ablution)? I have heard some shaykhs say that it prevents the water from reaching the eyes and nullifies the Wudhu’. Surely, Allah knows best.

A: If the kohl is of the type that dries on the skin, then Wudhu’ will not be valid unless you remove it prior to Wudhu’, because it prevents water from reaching what is beneath. If the kohl does not dry on the skin, it does not affect the Wudhu’. Indeed, Allah knows best.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Q: Does applying liquid kohl to the eyes prevent water from reaching the skin?

A: If the kohl is of that type which dries on the skin, it should be removed.

Fiqhi Index of the Permanent Committee Fatwas>Ritual Purification

Question: What is the ruling for the woman to paint her eyebrows with kohl for the sake of beauty?

Shaykh Ibn Baz: I do not know of any harm being done. It is allowed with kohl on the eyebrows and eye curls. What is forbidden is to pluck and cut the eyebrows.


Why is it not permissible to wear kohl when going out of the house?

Praise be to Allah.

Every believing woman is obliged to cover her beauty and adornment before non-mahram men, because Allah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

Adornment includes kohl, makeup, jewelery, etc.

With regard to the words at the beginning of the verse – “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent” – what is meant by “that which is apparent” is the clothing, abayah (outer garment) and headcover, and whatever appears unintentionally, because of the wind, for example.

Ibn Katheer (may Allah have mercy on him) said: i.e., she should not show anything of her adornment to non-mahrams, apart from that which cannot be hidden. Ibn Mas’ood said: Such as the rida ‘ (cloak) and clothes, i.e., what the Arab women used to wear of a miqna’ (a kind of outer garment) and what appears below from the garment. There is no sin in that, because this is something that cannot be hidden. That is like what appears of a woman’s lower garment, and what cannot be hidden. [End quote from Tafseer Ibn Katheer, 3/274]

Some of the scholars interpreted the external adornment as referring to the face and hands, but that is a less correct view, because there is a great deal of evidence that shows that it is obligatory for a woman to cover her face.

The scholar Muhammad al-Ameen al-Shanqeeti (may Allah have mercy on him) said: The more correct of the two views in my opinion is the view of Ibn Mas’ood (may Allah be pleased with him), that the external adornment is that which when one looks at it, one cannot see any part of the woman’s body. We say that this view is more correct because it is the most cautious view, and is farthest removed from causes of fitnah, and is purest for the hearts of men and women. It is obvious that a woman’s face is the focus of her beauty, and seeing it is one of the greatest means of temptation. As is well known in sharee’ah, this is the best means of avoiding falling into something haraam. [End quote from Adwa’ al-Bayaan, 6/200]

The basic principle is that a woman should cover her entire face, but it is permissible for her to uncover her eyes so that she may see, subject to the condition that showing her eyes will not lead to any fitnah due to her wearing kohl or having wide openings in her niqaab.

The evidence for this concession in wearing niqaab and uncovering the eyes is the report narrated by al-Bukhari (1838) from ‘Abd-Allaah ibn ‘Umar (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said: “A woman in ihraam should not wear niqaab or wear gloves.” This indicates that it is permissible for women who are not in ihraam for Hajj or ‘Umrah to wear niqaab.

Abu ‘Ubayd said, describing the niqaab that was worn by the Arabs: It is that which shows the eye-socket; they used to call it al-waswasah and al-burqa’. [Fataawa al-Lajnah al-Daa’imah, 17/171]

The reason why it is haraam to show this adornment is so as to protect women’s chastity and honour, and to close the door to temptation and prevent her being tempted or tempting others. Those who are sick at heart may have hopes concerning those who show their adornment, but they will leave the one who is modest and covered alone.

Islam closes the doors that lead to men being tempted by women and vice versa. Islam enjoins lowering the gaze and forbids tabarruj (wanton display), free mixing and being alone with women. Women are warned against going out wearing perfume or traveling without a mahram. This is reflective of the perfection of Islam, for men by nature are affected by women, and if this is not prevented then there will be much fitnah (temptation and tribulation), and corruption will become widespread, as we can see in societies that have neglected the guidelines and rulings of sharee’ah.

It says in Fataawa al-Lajnah al-Daa’imah (17/128): Many women in Egypt put kohl on their eyes, and if I tell them that wearing it for adornment is haraam, they say that it is Sunnah. Is that true?

Answer: Using kohl is prescribed in Islam, but it is not permissible for a woman to show any of her adornment, whether that is kohl or anything else, to anyone other than her husband or mahrams, because Allah says (interpretation of the meaning): “and not to reveal their adornment except to their husbands…” End quote.

In conclusion: it is not permissible for a woman to wear kohl in front of none-mahram men, because it comes under the heading of adornment which she is required to conceal. If she is going from one house to another, where no non-mahram will see her, then there is nothing wrong with her wearing kohl in that case.

And Allah knows best.

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Regarding Stepchildren: Observing Hijab and Can They Be Made Mahram

Question: O Shaykh a questioner asks, “O Shaykh I have just recently married a women who has a son six years of age from a previous marriage. I myself have daughters from a previous marriage. My question is O Shaykh; do my daughters have to cover around my stepson? If so, is there a legitimate legislative means of making him a Mahram for my daughters? Benefit us O Shaykh may Allah reward you.”

Answer (by Shaykh Saalih As Sindee (hafithahu Allah):

In reality there is no connection or family tie between your stepson and your daughters and he is not a Mahram for them. This is because each of them (your stepson and daughters) has two different parents, and your marrying his mother has no affect on their relationship. But because he is still small and young in age, there is no problem for your daughters to uncover around him. However, once he reaches puberty they must cover around him for there is nothing legislatively that prevents one of them from marrying him.

As far as the second part of your question, there is no legitimate legislative means of making him a Mahram for your daughters. This is because the legitimate legislated means by which one is a Mahram are two:

1- Close relative, this obviously is not possible in this case.

2- Suckling from the same woman. Due to your situation this is also not possible because the suckling must take place within the first two years of life. Any suckling after the age of two will have no affect in this regard.

Thus, once he matures they must cover around him and treat him as they would any other non male relative, and Allah knows best.

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Woman travelling with the driver in one car, and her mahram in another car, travelling with her

There is a woman who wants to travel to Madinah in a car with the driver, and with her brother in another car; is that permissible?

Praise be to Allah


The basic principle is that it is not permissible for a woman to travel without a mahram, whether the journey is long or short, because of the report narrated by al-Bukhaari (1729) and Muslim (2391) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) said: “No woman should travel except with a mahram.”


It is not permissible for a woman to travel with a driver who is not her mahram, if there is no one else with them, whether that is on a journey or otherwise, because this comes under the heading of khulwah (being alone with a member of the opposite sex), which is haraam. In the hadeeth it says: “No man should be alone with a woman without there being a mahram present.” Narrated by al-Bukhaari (5233); Muslim (1341).


If what the questioner means is that there are other women with her in the car, in such a way that there is no forbidden khulwah (i.e., they are adults, of sound mind and so on), and that her mahram is also present during the journey, but he is in another car because there is no room for her in the car in which her brother is, or the group is spread out in such a manner that the men are in one car and the women are in another car during the journey, then there is nothing wrong with that, if the two cars are travelling together.

Shakh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Undoubtedly if a person travels with his mahram, such as his wife or a female relative, in the same car, that is better and is more on the safe side. But if there is a group of cars travelling together and making stops together, then there is nothing wrong with putting the women in one car and the men in the other car. But it is essential that the driver of the (women’s) car should not get separated from the car in which the male mahrams are, so that the mahram can keep an eye on the car in which his female mahram is.

Fataawa al-‘Uthaymeen, 21/216

But if what is meant is that the woman will travel on her own in the car with the driver, that is not permissible, because of what we have mentioned above about forbidden khulwah.

And Allah knows best.

Islam Q&A

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Wednesday, February 19, 2014

Shyness that prevents you from speaking the truth is not shyness at all, but only weakness.

Question: My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition?


This fear and dread you speak of is from the Shaytaan, so be wary of it. Be strong, and do not be shy, for Allah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shari’ah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (sallallaahu alayhi wa sallam) intended when he said: Al-Haya (shyness and modesty) is from faith. [1] Or, when he said: Al-Haya is good – (it is) all that is good. [2] Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness.

[1] Al-Bukhari no. 24 and Muslim 36

[2] Muslim no. 37

Source: Shaykh `Abdul-`Azeez Bin Baz - Fatawa Islamiyah Vol. 8 Page 75

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’Uthaimeen and the Poetry He Refused to Listen to: Do not Correlate or Restrict the Truth According to what Men Say or Do

A student asks Shaikh ’Uthaimeen, may Allaah have mercy on him, for permission to recite some poetry before his lecture, so he allows him to. So the student says:

“O my Ummah, this night is followed by daybreak whose light is spreading throughout earth

Good is anticipated and victory is awaited and the truth, despite the efforts of evil, is triumphant

Through an awakening, may the Creator bless its course, pure, unadulterated, and untarnished

As long as the son of Saalih, the Shaikh of our awakening, is among us, through the likes of him is support and victory hoped for …”

And here Shaikh ’Uthaimeen cuts him off saying, “I do not agree with this line.”

Someone says,“We agree with it, O Shaikh.”

’Uthaimeen says, “No, I do not agree—because I do not want that the truth be linked to/dependent upon people, everyone will perish, so if we correlate the truth with people this means that when a person dies [who is looked up to] the people after him will despair.

So I say, if it is possible for you now to change the last line to:

‘As long as the Book of Allaah and His Prophet’s Sunnah is amongst us,’ then that is good.”

So then the student says the line as Shaikh ’Uthaimeen altered it:

“As long as the Book of Allaah and His Prophet’s Sunnah is among us,” but then he goes back to what he had written in his original version saying, “Ibn al-’Uthaimeen …”

To which Shaikh ’Uthaimeen says, “No, Yaa Shaikh …” then the Shaikh says, “Stop stop.”

Then the student, continuing his poetry, says, “Our faqeeh …”

So the Shaikh can be heard to say, “No, no, no, … no, no … if this is all you have then give us a question.”

Then he advises everyone:

“I advise you all now and for afterwards—do not correlate the truth with men. First off, men can become misguided, even Ibn Mas’ood said, ‘Whoever is going to follow someone, let him follow the dead, because the living are not safe from fitnah.’

If you link the truth to men, it is possible that a person can become self-conceited, we seek Allaah’s refuge from that, and then traverse a path that is not correct.

That is why I advise you now not to make the truth bound to men.

Firstly, a man is not safe, we ask Allaah to keep us and you firm, he is not safe from errors and fitnah.

Secondly, he will die, there is no one who will remain, “And We granted not to any human being immortality before you, then if you die, would they live forever?” [Al-Anbiyaa 21:34]

And thirdly, the children of Aadam are human, maybe he will become conceited if he sees the people revering him, honouring him, turning to him, maybe he will become conceited, and hold that he is infallible and claim infallibility for himself, and that everything he does is the truth, and everything he undertakes is legislated, and through that he is destroyed, for this reason when a man praised another in front of the Prophet ﷺ, he said, “Woe to you, you have cut off your companion’s neck,” or “[broken] your companion’s back.”

[Addressing and consoling the young guy who was reciting the poetry] and I thank the brother in advance, even though I didn’t listen to what he said about me, for the joy he shows concerning me, and I ask Allaah that He makes me someone he has a good opinion of or more, but I do not like this …”

The student can be heard to say, “Jazakallahu khair …”

The Shaikh continued, “… I will give you something [gifts etc.] inshaa Allaahu ta’aala, I ask Allaah to reward you on my behalf with good, and recompense you.”

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Mutual Rights-Good Companionship

The mutual rights that Allaah The Almighty has enjoined on both the spouses represent His utmost justice. There are two major rights. There are two main rights: the right to good companionship, and the right to overnight stay and equal distribution. In this series we will address the first of these rights.

First: The right to good companionship

Muslims will never find happiness or tranquility in their homes unless they live together in a kind manner. Allaah The Almighty enjoined the right of good companionship because it helps maintain the affairs of the spouses and brings them happiness. Moreover, it was set to serve as a real test for the spouses. Allaah The Almighty Says (what means): {And live with them in kindness.} [Quran 4:19] This is a command from Allaah The Almighty, which implies a sense of obligation. Scholars said that living in kindness is an obligatory right whose violator bears a sin while the one who fulfils it deserves reward. Allaah The Almighty Says (what means): {Either retain them in kindness or part with them kindness.} [Quran 65:2]

Good companionship requires essential matters that appear in a person’s heart, which is only known to Allaah The Almighty, in his speech and words and in his behavior and actions.


Good companionship has three aspects, the first and foremost of which is the intention and what is hidden in the hearts of the spouses. The husband cannot live in kindness with his wife, nor can she live in kindness with him unless each has a good intention towards the other. This is what Allaah The Almighty means by his Saying (what means): {And do not keep them, intending harm, to transgress [against them].} [Quran 2:231] If the husband wants to keep his wife, he should have a good intention towards her. Therefore, scholars have said that Allaah The Almighty reveals whatever man conceals in his heart, good or bad, in the slips of his tongue. For the man who intends good when marrying a woman or bringing her into wedlock with the intention to treat her kindly and live with her in kindness, Allaah will guide him and grant him success in his life. Allaah The Almighty Says (what means): {If Allaah Knows [any] good in your hearts, He Will Give you [something] better.} [Quran 8:70]

When Allaah The Almighty finds good intentions in the hearts of the spouses, He will grant them success in their apparent behavior and actions and bring about goodness through them.

Thus, the first advice given to the person who wants to live in kindness is to have good intention. Some scholars said that the husband has to renew his intention every day so that Allaah The Almighty would increase his reward, particularly when his wife is righteous or has an extra right over him, such as being his relative. He should have in his heart a good intention towards her, and in this case, Allaah The Almighty would reveal this intention through his sayings and actions. Similarly, the woman should have in her heart good intention towards her husband. Once this intention changes, Allaah The Almighty will change the conditions of the spouses. Allaah The Almighty Says (what means): {Indeed, Allaah will not change the condition of a people until they change what is in themselves.} [Quran 13:11]

When the spouses change their good intentions, Allaah The Almighty will consequently change their conditions from good to evil, and from better to worse. Thus, every husband should consider his intention and look into his heart when he suffers troubles with his wife. In principle, good companionship emanates from good and righteous intention, and from a heart that harbors goodness. The effects of these things are reflected on a person’s actions. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Indeed, there is a piece of flesh in the body which, if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, that is the heart.”


The second point related to good companionship in one's speech is that just as man should have good intention in his heart in order to live in kindness, his speech should also be in accordance with the Pleasure of Allaah The Almighty. Some scholars said regarding {And live with them in kindness} that kindness is everything that is in accordance with the Sharee‘ah of Allaah The Almighty, and that evil is everything that contradicts the Sharee‘ah of Allaah The Almighty. Thus, the husband, who wants to live on good terms with his wife, should fear Allaah The Almighty regarding what he say, and likewise for wife. The principle that the Book of Allaah and Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) have affirmed is that every believing man and woman should preserve his/her tongue and utter good words. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever believes in Allaah and the Last Day, let him say something good or keep silent.”

The signs of belief in Allaah The Almighty include controlling one's tongue from saying anything but good to people in general and the family in particular. Allaah The Almighty enjoined the believers in the past, addressing us as well, Saying (what means): {And speak to people good [words].} [Quran 2:83] Allaah The Almighty ordered us to say good words that please Him, because good words benefit the person who says them both in this world and in the Hereafter. On the other hand, bad words harm the speaker in this life and in the Hereafter. When words emerge from the tongue, they never return, and when hurtful and harsh words are uttered, they break hearts, ruin them and alter affection and love to an extent that only Allaah Knows. Allaah The Almighty therefore enjoined preserving the tongue in the Quran and through the words of His Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).

Scholars listed the situations in which living in kindness through speech occurs between the spouses:

1- When the spouses call one another.

2- When they request something from one another.

3- During discussion, conversation and jesting.

4- In disputes and arguments.

1- When the woman calls her husband or when he calls her, it should be done in a nice manner. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would call 'Aa‘ishah may Allaah be pleased with her saying: “O 'Aa‘ish, O 'Aa‘ish.” Scholars said that this manner of calling his wife showed how the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) honored, jested and fulfilled his role as a good husband to his wives. This is a method for Muslim husbands - to use words of love and kindness when calling their wives. Harsh and coarse addressing, which involves a coercive and forceful style on the part of the husband or mockery and sarcasm on the part of the wife, ruins love and severs ties of intimacy between the spouses. Thus, the wife should call her husband by the best names and so should her husband.

‘Umar may Allaah be pleased with him said that affection and love increases when a Muslim calls his Muslim brother with the best of his names. This is one of the three factors that strengthen intimacy among Muslims, so what would be its effect on the spouses? It is a mistake when the husband chooses for his wife a name that embarrasses her or exposes her to ridicule or belittlement. The same thing applies to the wife with her husband. Some scholars would say that it is preferable that the spouses do not call one other by their names; it is most honorable that they call each other by their nicknames (i.e. father of so and so or mother of so and so). This is the best manner to adopt. Scholars have also said that when a husband is used to calling his wife affectionately, she does the same or even better since women were created inclined to affection and love for gentleness, mercy and intimacy. So, when the husband treats his wife on that basis, she would react with him in a better way.

2- When the man requests something from his wife, he should ask her in a manner that does not give her the feeling of servitude, humiliation, contempt or belittlement. Similarly, when the woman requests something from her husband, she should not overburden, hurt or harm him, nor should she use troublesome words. This behavior helps to preserve one's tongue and fulfill living equitably through speech. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) once asked ‘Aa‘ishah may Allaah be pleased with her while he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was in the mosque (Masjid): “Give me the straw mat.” She may Allaah be pleased with her said, “I am menstruating.” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Your menstruation is not in your hands.” [Muslim].

Just look at how the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked a Mother of the Believers for something, and when she declined, she mentioned her Sharee‘ah-based excuse. She may Allaah be pleased with her did not say no or that she could not without a justification; rather, she may Allaah be pleased with her said that she was in her menstruation, awaiting instructions on what to do. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “Your menstruation is not in your hands,” meaning that she could simply hand it over since entering a hand into the mosque is not like entering the whole body.

The lesson we learn here is kindness in calling or requesting something. Marital problems may arise due to frequent requests. Scholars mentioned that when a man burdens his wife with many demands and his manner of demanding is bothersome, this would be one of the major reasons that ruin affection and love. A woman in this case feels as if she is a humiliated servant in her husband's house.

Wise men, with the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) before them, advised giving reward upon request, at least with kind words. For example, when the husband asks his wife to do something, and she does it, he should say kind words to her, such as supplicating to Allaah The Almighty to grant her goodness and bless her. Once the wife realizes that her favor and goodness are appreciated, thanked and not denied, she will appreciate this from her husband and will actively do good to him and fulfill his needs. This will greatly help them live equitably together.

3- In conversations and jesting. The spouses should not talk to one another at inappropriate times. Some scholars said that it is harmful that a woman talks to her husband when he is tired and exhausted or that a man talks to his wife when she is tired and exhausted. This entails boredom and contradicts living in the kindness that Allaah The Almighty enjoined. They added that when a man jests with his wife, he should use the best words, and when he relates something to her, he should select the best event that positively and fruitfully affects her.

4- In disputes and arguments. Living in kindness implies that when a dispute arises between the spouses, the husband should define the points of dispute and explain her mistake to her, if she is the one who is mistaken. This should be done in a way that involves no reproof or scolding, particularly if he wants her to admit something. When she admits, he has the choice to either reproach or forgive her. Attacking her hastily before explaining her mistakes would end the love and intimacy and hinder the process of living equitably, because she would feel that she has been wronged. Therefore, it is best that the husband explains to his wife her mistake kindly.

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) knew when his wife 'Aa‘ishah may Allaah be pleased with her was pleased or displeased with him. When she was pleased with him, she may Allaah be pleased with her would say, “By the Lord of Muhammad”; otherwise, she may Allaah be pleased with her would say, “By The Lord of Ibraaheem [Abraham may Allaah exalt his mention].” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) knew that she would not swear by the Lord of Ibraaheem may Allaah exalt his mention unless there was something wrong. In both cases, she may Allaah be pleased with her swore by Allaah, who is of course the Lord of Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and the Lord of Ibraaheem may Allaah exalt his mention but she would use the latter to show that she was upset. This practice was the perfect politeness that only a noble and honorable lady would practice. Such a lady neither attacks nor scolds her husband for his mistakes, but rather behaves patiently and bashfully. Surely, no woman behaves patiently and bashfully, but Allaah will grant her success and a good end.

Also, no man encounters harm from his wife patiently and without saying hurtful or unpleasant words to her but Allaah The Almighty will grant him a good end in this life and a great Hereafter. It is reported that one day a student visited a scholar and saw his son serving him and showing him dutifulness in an amazing way. When the son left, the scholar asked his student, “Are you amazed at his dutifulness?” The student replied in the affirmative and said that he was very amazed at the dutifulness of the son. The scholar explained, “I lived with his mother for more than twenty years and she never smiled at me, but I reacted patiently. Thus, Allaah The Almighty compensated me with what you have seen.”

When a man encounters the harm of his wife with abuse, revilement and curses, she disdains and disparages him. As a result, she will not speak of his love or affection in his absence. People say that man becomes a subject of discussion after his death, so he should choose for himself the best speech. It means that all people who dealt with him will talk about him after his death. They will mention what he said and did.

The perfection of man appears in the flame of his anger when he controls himself and does not say anything but good. May Allaah endow His mercy upon a husband who abstains from saying unpleasant words to his wife!

Living equitably through speech is an important element in the reformation of Muslim homes, and Allaah The Almighty increases the reward of His slave according to the degree of his patience. Allaah The Almighty favored men over women and endowed upon them patience and wisdom that are not granted to others. Thus, the husband should show patience regardless of whatever he hears or sees from his wife. Also, the righteous woman should patiently endure any hurtful and harsh words of her husband, for Allaah The Almighty will make these words a cause for elevating her degrees, multiplying her good deeds and forgiving her sins. Indeed, when Allaah The Almighty loves a people, He tests them.

So Allaah may test a woman by giving her a husband who harms her and whom she hears unpleasant words from.

Kind treatment:

Living in kindness also entails kind treatment, which emanates from being an ideal husband, concord and mutual faithfulness of the spouses. Muslim homes will not be reformed except through righteous deeds and good companionship that reflect a person’s good nature, high morals and virtue. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) testified that the best of men are those who treat their wives kindly and become superior with their good deeds, manners and noble qualities.

It is not enough for the man to claim these qualities; he should translate them into action. When Allaah The Almighty wants to complete His favors over His slave and shower him with His blessings, He beautifies him with good conduct. So, a Muslim who adheres to Islam and follows the way of Allaah The Almighty should, after obeying Him, be keen to maintain noble morals and Islamic etiquettes whereby Allaah The Almighty would increase His reward. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Shall I inform you of those among you who will be closest to me in position on the Day of Resurrection? [They are] those of you who have the best morals” [At-Tirmithi]

The Companions may Allaah be pleased with them eagerly asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) about what causes men and women to enter Paradise, saying, “What are the deeds that cause man to enter Paradise the most?” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “Fearing Allaah and [having] high morals.” [At-Tirmithi] Words and actions are required for the spouses to live equitably, and the best person is the one who has the best and most perfect manners. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “The most perfect believers in faith are those among them with high morals.” [At-Tirmithi]

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) made man's wife and relatives the most entitled to his good manners. Therefore, he ordered dutifulness to one's parents due to their closeness. A man asked, “O Messenger of Allaah, who is the most deserving person of my good companionship?” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “Your mother.” The man again, “Then who?” “Your mother,” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied. The man asked again, “Then who?” He said: “Your mother.” He then asked, “Then who?” Thereupon, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Your father.” [Al-Bukhaari & Muslim]

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) made the greatest share of man's good manners for his relatives, so the first thing we look for in the man whom Allaah has beautified and enhanced in his manners is his good manners with his family. This is because a man might behave in a kind and gentle way in front of people, but once he enters his own house, he behaves badly – this is the most evil creation even if he is kind with people. His kindness in this case is pretentious and hypocritical, but if he were to behave peacefully, kindly, mercifully and gently with his weak wife and children who are under his authority and power, it would be considered a sure sign that he is truthful in his good manners.

For this reason, the man who wants to behave in a good way should begin with his family. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) led the Muslim Ummah (nation) and stood on the pulpit, permitting what Allaah The Almighty made lawful, prohibiting what Allaah The Almighty made unlawful, explaining the Sharee‘ah of Allaah and guiding to His way. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) led the armies to make the religion of Allaah The Almighty dominant and His word reign supreme. Yet, when he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) entered his house, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would enter with compassion, mercy, gentleness and kindness.

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the best man in treating his wives; the first thing he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would do was to use a Siwaak (toothstick) so that his wife would not find a bad odor. This indicates that the husband, through living equitably with his wife, should take care of his appearance. Ibn ‘Abbaas may Allaah be pleased with him would bring a Kohl container and apply Kohl before the mirror, saying, “I like adorning myself for my wife, as I like my wife adorning herself for me.” This is the perfection of Islam.

A Muslim man adopts certain practices and perfections with people when he goes out of his house. Once he returns to his family and wife, he treats each of them properly. The first thing the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would do upon entering his house was to use the Siwaak. When he was alone with his wives, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would be kind, use the best speech and act in the best way. When 'Aa‘ishah may Allaah be pleased with her was asked about the manners of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) at home, she said, “He was in the service of his family.” Sometimes he would stitch his clothes and had no feeling of belittlement; it was an honor and perfection as he was the most perfect, most honored and the highest in rank and status in the sight of Allaah The Almighty.

Seeing one’s family should be featured with modesty and humbleness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Shall I inform you of those among you who are closest to me in position on the Day of Resurrection? [They are] those of you who have the best morals, and are the most humble.” [At-Tirmithi] The wife is most entitled to this humbleness. When the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) visited his wives, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was keen to bring them happiness, so that they would feel his love, fidelity and the bond with him after his departure. To help strengthen this feeling, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would kiss his wives before he left, not out of sexual desire because once he heard the Athaan (call to prayer) he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would be busied by that, but rather because the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would kiss his wife out of affection and mercy so that she would realize her place in his heart and sentiment. A guided Muslim, who wishes to abide by the Sharee‘ah of Allaah regarding living equitably, should treat his family in an honorable manner. Moreover, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was keen to bring happiness to his wives when sitting with them, being sad on the sad occasions and being happy on the happy occasions. Nevertheless, he would never say anything but the truth.

One day, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) told ’Aa‘ishah may Allaah be pleased with her the lengthy Hadeeth of Umm Zar‘, which was narrated by Muslim may Allaah have mercy upon him and was explained by some scholars in volumes due to its enormous pearls of wisdom and meanings. After the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) told 'Aa‘ishah may Allaah be pleased with her how Abu Zar' treated his wife Umm Zar', the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “I am to you like Abu Zar‘ to Umm Zar‘.” He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) meant by this that he was perfect in good companionship and intimacy, just like Abu Zar' was with Umm Zar'.

In happy and cheerful moments, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) brought happiness and cheer to his family. It was authentically narrated that on the day of ‘Eed the Abyssinian boys arrived and played with spears in the mosque. Just look at the perfect Sharee‘ah of Islam and its sublime mission! On that day of 'Eed which is characterized by happiness, the souls need a type of peace and affinity to remove the state of apathy and weariness. On that day, the Abyssinians entered the mosque of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and paraded with their spears. Just look where the parade was held; it was held in the second most sacred House of Allaah, the Mosque of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )!

The mosque was taken as a place where people played with spears on the day of 'Eed because it was a merry occasion. Islam is a religion of perfection that gives everything its due right and estimation. 'Aa‘ishah may Allaah be pleased with her wanted to feel happy on that day. She may Allaah be pleased with her wanted to watch the Ethiopians parading with their spears. She may Allaah be pleased with her asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to let her see the parade, so how did the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) reply to her? Did he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) tell her that she was immature or that she was wasting her time? Did he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) start reminding her that Paradise and Hell were approaching? No. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) stood up on his noble feet to allow her to watch the Ethiopians, not for the purpose of watching for its own sake, but because he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) knew that this standing would please Allaah The Almighty. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who was the cream and most perfect of creation, kept standing to please Allaah without the least feeling of blemish or belittlement, because he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) felt that he was bringing affection, love and happiness to his family and translating his true love and perfect marriage by his standing. For that reason, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the best husband to his wife, and his behavior represents the perfect and best guidance for the Muslim who wants to live equitably with his wife.

His wife would prepare his food and drink, and when he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) gathered with his family, beloved persons and wife under one roof, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would not say unpleasant words to her. If he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) found the food delicious, he would praise and appreciate it and thank the one who prepared it after thanking Allaah The Almighty. If he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) found fault with it, he would not dispraise or criticize it, nor would he dispraise the one who cooked it.

Living equitably requires sacrifice, true love and mutual emotions that indicate perfection in marriage and intimacy. Therefore, the guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is the most perfect guidance.

It was authentically narrated that 'Aa‘ishah may Allaah be pleased with her said that she would bring broth or milk to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and though he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the one who requested it, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would insist that she drink before him. 'Aa‘ishah may Allaah be pleased with her was a noble woman and daughter of a noble man, so she did not accept drinking before the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and preserved his right. When she gave him the drink, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would ask her to drink first, and when she refused, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would insist by taking an oath that she would drink first. As a result, she would take the container and drink and after that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would put his mouth in the same spot that her mouth had been. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not do so without reason; rather, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) wanted to let her know her value and to show her his love and affection. That is because just as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) sought closeness to his Lord through prostration and bowing to Him, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) also sought closeness to Him through comforting his wife's heart, bringing her happiness and making her cheerful. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) sought closeness to Allaah by teaching the Ummah (Muslim nation) perfect manners and the best ways of treating families and wives.

These are very important matters that a Muslim should pay attention to. Sometimes the wife needs to feel happy in her home, so if the Muslim wants to make her so he should adopt the guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Sometimes she wants to feel happy outside the house, so we find that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would go out with his wife to Qubaa' and race her. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and his wife started running, and she would beat him. Later, when she gained weight, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) raced her again and this time he beat her, saying: “Tit for tat.” All these things represent love and kind treatment in lifestyle.

Whenever man looks at, reflects upon or studies well the guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) he will surely find good companionship in its perfect manner and best form, since he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the most perfect man in living equitably with his family. Muslim homes will never be happy until these warm emotions are observed. Look at the man who treats his wife with these true feelings and emotions and how Allaah blesses his family and wife. He surely leads a happy and serene life, since whoever fears Allaah, carries out His orders and lives in kindness with his wife, Allaah rewards him by granting them a happy life and good companionship. The same thing applies to the woman who fears Allaah and lives in kindness with her husband. They will only hear and see what makes them happy. Therefore, a Muslim should abide by the Quran and the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in fulfilling this great duty.

There is another very important point that we should consider, namely, the lack of reward for not reciprocating good companionship. In other words, it is very difficult for the husband to show affection, mercy and kindness to his wife while the wife in return shows misbehavior, harm, contempt or disobedience. Similarly, it is very difficult for the wife to show warm emotions, kind feelings and good manners to her husband, while he in return treats her with painful, harsh and hurtful sentiments that devastate her. So, what should Muslim spouses do?

Some scholars have said that the greatest and most perfect reward for good companionship takes place when the husband who observes good companionship with his wife is mistreated, or when the wife who observes good companionship with her husband is mistreated. This is the truest form of good companionship. One day, a man said, “O Messenger of Allaah, I maintain kinship ties with my relatives, but they sever them; I give them, but they deprive me; and I pardon them, but they are rough to me.” The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “If you are as you say, it is as if you are feeding them hot ashes.” [Muslim] This means that the man was the winner as he had gained the reward. Allaah who does not allow the reward of those who do good deeds to go astray.

Spouses who treat one another kindly are expecting a good reward and a happy end from Allaah The Almighty. A husband should not wait for a reward from his wife; he should wait for that from Allaah The Almighty. Every Muslim who wishes to possess good and perfect manners should not hope for reward from other people; rather, he should always be watchful of Allaah and abide by His Laws, not to have his goodness or kindness rewarded with a similar attitude, but to gain appreciation from Allaah who is above the seven heavens. He should do so in order to find his kind words, manners and good treatment written in the record of his good deeds on a Day when the contents of the graves will be scattered and that which is within the breasts exposed. If the man adopts good manners and proves to be a kind husband while his wife is evil and harms him, he should be patient. Perhaps Allaah will compensate him with something better.

Talking about Zakariyya (Zachariah) may Allaah exalt his mention Allaah Says (what means): {And amended for him his wife.} [Quran 21:90] Some scholars commented on this verse saying that when Allaah tested Zakariyya may Allaah exalt his mention by depriving him of offspring, he earnestly turned to Allaah in supplication. Allaah Says (what means): {[This is] a mention of the mercy of your Lord to His servant Zechariah. When he called to his Lord a private supplication. He said, “My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy. And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir.”} [Quran 19:2-5]

Prophet Zakariyya may Allaah exalt his mention supplicated to Allaah at the age of one hundred and twenty without despair of His Mercy. He supplicated to Allaah at the end of his life to grant him a child, and Allaah fulfilled his need and more out of His Bounty. It always happens that when a person supplicates Allaah with certainty in troubles and hardships, Allaah answers his supplication and grants him even more than what he asked for. Thus, Allaah says (what means): {And amended for him his wife.} [Quran 21:90] Allaah granted him Yahya (John) may Allaah exalt his mention and amended his wife. Some scholars said that his wife would insult and harm him and that she was ill-mannered and harsh with him; yet, he may Allaah exalt his mention remained patient with her until the end of his life. Accordingly, Allaah compensated him by granting him a child and making his wife religiously observant who lived equitably with him.

Hence, if the man lives equitably with his wife and finds good in her, he should praise Allaah The Almighty; otherwise, he should be patient, fully believing that Allaah does not allow the reward of the person who does good deeds to go astray. This also applies to wives whose good companionship is returned with ill-treatment by their husbands. She should expect that Allaah would compensate her for her patience and comfort her pains, and compensate her in her religion, life and the Hereafter.

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