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When Islam came, women were in a humiliated state; they led a painful, wretched life with no rights and obligations that surpassed their abilities. A woman would spend her entire life, from her cradle to the grave, in misery and suffering. If she happened to escape being a victim of female infanticide, as was the custom of the times, her life ahead was certain to be degrading, as women were often treated as worthless objects. Indeed, if females were not even guaranteed their birthright to live, what kind of life did they lead! |
Islam emerged and raised women from their appalling and disgraceful reality to a respectable life. In Islam, women are beloved, whether as pampered young daughters, endeared sisters, adored wives or honored mothers.
However, enemies of Islam regard the westernisation of Muslim women to be a highly important goal, perhaps due to their primary role in raising the young generation and bringing them up according to the Islamic creed, manners, acts of worship and ethics. In order to achieve their goal, they lure women, promising their so-called liberation, empowerment and equality of sexes.
It is saddening that many women in our Ummah are deceived by these slogans and believe in their false, vain claims, adopt their deviating notions and propagate them through different media. In blindly imitating the West, without stopping to contemplate their actions, such women prove themselves to be completely subordinate, intellectually, socially and behaviorally. Their situation is described by the Prophet, sallallaahu ‘alayhi wa sallam, who forewarned: “You will follow the ways of the nations before you, hand-span by hand-span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.” The Companions asked if the nations the Messenger, sallallaahu ‘alayhi wa sallam meant were the Jews and Christians; he replied: “Who else?” [Al-Bukhaari and Muslim]
Such women are ignorant of the fact that the social, legal and historical conditions that European women faced are utterly different from those of Muslim women. The subjugation they endured was due to man-made laws that they consequently revolted against, to win a fraction of their rights. On the other hand, Islam already grants women their full rights, according to a divine Sharee’ah. Muslim women should hold their heads high, taking pride in the privileges they enjoy, that even their counterparts in most countries which claim to be civilised and developed, do not have.
For though such people claim to want to liberate women, I swear by Allaah The Almighty, their concern is to do away with their chastity and honor, aiming to make them easy targets. If a woman pursues the path of deviation, the firm knot that connects her family together unravels, and the family members become scattered in the maze of life.
The present campaign which is deliberately aimed at Muslim women, seems to be led in the same spirit as of the Jews who, during the lifetime of the Prophet, sallallaahu ‘alayhi wa sallam, conspired to yank off the veil of a Muslim woman in the market of Banu Qaynuqaa’. The ashes of their war against the Hijab are still ignited, with the fire gradually intensifying. They know well that corrupting Muslim women means corrupting the whole Muslim society.
However, there are among us who call themselves liberators of women; they were reared in the ideology of atheism. They pretend to be good Muslims, speaking like Muslims, whereas they hide their disbelief, as they toil to destroy the dignity of Muslim women, by making them give up their Hijaab. Perhaps they consider their best approach to be to introduce the notion of women’s liberation in an Islamic manner, justifying the intermingling of both sexes in the name of freedom and civilization, and removing their Hijaab in the name of development and culture, so that women would be tools they could operate.
This is even though the Islamic directives they combat, can be traced back to the time of Moosa (Moses), may Allaah exalt his mention, as in the story Allaah The Almighty cited in the Quran, Saying (what means): {And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, “What is your circumstance?” They said, “We do not water until the shepherds dispatch [their flocks]; and our father is an old man.”} [Quran 28:23] Before Moosa, may Allaah exalt his mention, was sent as a Prophet to his people and after escaping from the land where people were being oppressed by Pharaoh, he arrived in a remote region where he saw a group of people watering their herds and two women standing at a distance, looking at the crowd. When he inquired if there was a problem, they replied that they came to water their flock because their father was too old to work himself, and yet they waited until the men had dispersed to do so, so as not mix with them.
Muslim women should reevaluate their way of life, so as to discern the path to Paradise and deliverance from Hell, which is in imitating the wives of the Prophet, sallallaahu ‘alayhi wa sallam.
Article source: http://www.islamweb.net/emainpage/
Allah burdens not any soul beyond its scope
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Our understanding of religious texts and rules of Islamic Law (Shari’ah) sometimes causes us to seek to free ourselves from necessary duties and responsibilities and lean toward neglect, abandonment, and seeking excuses for ourselves. When we read the words of the Most High: Allah burdens not any soul (person) beyond its scope [Surah Al-Baqarah 286], we attempt to interpret the aayah as a licence to refrain from being burdened with obligations so we use it when we are asked to perform any particular task. |
We make the excuse that it is not within our ability or power while we forget that the aayah actually obligates us to the utmost of our human capacity. It is a proof upon the slave (al-’abd) for the necessity of expending maximum effort and capacity to perform all moral obligations. All who seek excuse from performing legal and moral obligations look at the relief in the aayah for those who are incapable, but they are blind to what it obligates up to one’s capacity.
Most remarkable is the (mis)understanding of al-war’a (love for Allah’s sake). This (al-war’a) has a precise meaning applicable in particular to those who are the most persevering, and forbearing in eemaan (faith) among the imaams and scholars who never fell short in the performance of obligatory duties or even recommended ones, nor did they neglect abandonment of that which is disliked or forbidden. They did so to the point that they left every superfluous deed that had neither benefit for the Hereafter or was unnecessary for this life.
This thin definition is applied by some to the degree that you will find those who apply abandonment of doing something for fear that it may possibly be detestable (makrooh) in Allah’s sight, harmful, or even leading to either. However they do not abandon not doing something for a particular reason! Meaning, that a person may be inclined to abandon things that may seem similar to what is detestable or forbidden but they will not lean toward acting upon something that may be similar to what is commendable (mustahabb) or obligatory (waajib).
There are many who avoid particular foods, drinks, clothing or deeds fearing that within them may be that which would detract from or mar their righteousness. This is well and good. However, you will not find anything which mars or detracts in doing da’wah or jihaad, correction or ordering good and forbidding evil, giving charity in the way of Allah or rushing to perform acts of good and righteousness. One may associate this as a particular obligatory duty upon a person. You may find actions that are not actually commendable however they may associate them as such. Yet you don’t find anyone inclined toward doing what may be associated with an obligation or that which may be commendable. Why?
It is because we have come to prefer sitting and neglect and lightening burdens and responsibilities! It has become easier for us to not do something out of precaution of harming our deen but not easy to act as a means of al-war’a or precaution.
The true definition of al-war’a is doing that which is similar to and associated with the obligatory or the commendable, and abandoning what is similar to or associated with the forbidden or the detestable. In the hadith related by An-Nu’maan Ibn Basheer that is mutafaqun ‘alaihi (agreed upon as authentic by Al-Bukhaari and Muslim), the Prophet Of Allah (sallallaahu ‘alaihi wa sallam) said: Verily the halaal is clear and the haraam is clear, and between the two are doubtful matters about which not many people know.
Therefore, whoever fears and avoids doubtful matters clears his deen of fault and whoever falls into the doubtful matters falls into the haraam as the shepherd who herds his flock near a sanctuary is feared to possibly stray into it... Therefore, whoever does what could be considered or associated with the detestable will indeed fall into it in actuality and consequently possibly into the forbidden. Whoever abandons doing what is similar to the commendable will also fall into that and will possibly not do what is truly commendable and as a consequence end up neglecting necessary obligations.
The true believer must hold strongly to the Qur’aan and possess the readiness to act just as much as possessing the readiness to abandon. Yes, a part of giving obedience to Allah involves the slave of Allah (al-’abd) relinquishing his relaxation and comfort with the resulting effect of then exerting efforts in work seeking the pleasure and acceptance of Allah ta’alaa and getting closer to Him, even if this involves some hardship and toil.
Action and abandonment are a part of deen (Islam), and for this reason, ordering good (al-amr bil-ma’roof) and forbidding evil (an-nahy ‘anil-munkar) are at its root. Ordering the good is a call to action, while forbidding evil is a call to cessation and abandonment, and the former (ordering and forbidding) is the root of the latter (action and cessation). And Allah knows best.
The miracle of honey
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More than 1,400 years ago Allah and His Messenger, sallallaahu ‘alaihi wa sallam, told us that honey can heal a variety of medical problems. |
Allah says in the Qur’an: “And the Lord inspired the bee, saying: Take your habitations in the mountains and in the trees and in what they erect. Then, eat of all fruits and follow the ways of your Lord made easy (for you).’ There comes forth from their bellies a drink of varying colour wherein is healing for men. Verily in this is indeed a sign for people who think.” (16:68-69)
The Prophet, sallallaahu ‘alaihi wa sallam, has also told us of the healing found within honey for a variety of medical problems, including stomach ailments. One hadith, reported by Bukhari, states that a man came to the Prophet, sallallaahu ‘alaihi wa sallam, because his brother had a stomach disorder. The Prophet said: “Let him drink honey.” The man returned a second time, saying his brother had stomach disorder, and again the Prophet, sallallaahu ‘alaihi wa sallam, said, “Let him drink honey.” He returned a third time, saying again that his brother had stomach disorder. The Prophet, sallallaahu ‘alaihi wa sallam, responded again, “Let him drink honey.” The man returned and said, “I have done that.” The Prophet then responded, “Allah has said the truth, but your brother’s stomach has told a lie. Let him drink honey.” He drank it and was cured.
Tirmithi, Ibn Majah and Baihaqi also reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Make use of the two remedies: honey and the Qur’an.”
Modern medicine is only just learning of this fact. Traditional uses of honey have included honey mixed with lemon for sore throats. Honey coats the throat and reduces throat irritation. Research has already shown that honey blocks the growth of oral bacteria. Honey has also been used for stomach pains and problems. Modern research shows that honey is effective when used in the treatment of gastric or peptic stomach ulcers. Research has also revealed that honey is effective in the treatment of various wounds and infections because of its anti-microbial (anti-bacterial, anti-viral and anti-fungal) properties.
Researchers are not absolutely sure why honey heals but they are learning new things about honey every day. We do know that honey contains a variety of sugars and minerals. Honey is also considered an antioxidant. This means it allows the blood to circulate better and provide more oxygen to areas of the body such as the brain. Honey can also be used externally to promote healing when applied to wounds, even post-operative wounds. Honey has also been effective in its use to treat burns. It has even been shown to be low in calories and useful as a sweetener for diabetics, people with heart disease or those overweight.
Although there is healing in honey for a variety of medical disorders, certain precautions should also be taken. Children under the age of one year should never be given honey due to the possibility of infant botulism. This type of food poisoning can be deadly, however, it only seems to affect infants under one year of age. Also, if you have any known allergies to specific plants, then you should make sure the honey you are using is not made from that plant. People with allergies to bee stings should also be careful when using other bee-related products such as propolis or royal jelly. If these precautions are followed, then honey may provide healing for you.
As Muslims, we must acknowledge and accept that Allah and His Prophet, sallallaahu ‘alaihi wa sallam, know better and have revealed the truth. We should, therefore, accept that honey can heal and make use of it. We should study the research that is available, not to confirm or deny the truth that has been revealed by Allah and His Prophet, sallallaahu ‘alaihi wa sallam, but to learn of new ways we can use honey.
War against Shaytan
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The greatest thing that can be used as a defence against devils is sticking to the Book and the Sunnah, by one’s knowledge and by one’s actions. The Book and the Sunnah present the straight path, and it is Satan (Shaytan) who struggles to steer us from this straight path. Allah says in the Qur’an: |
“And He (commands you, saying:) This is My straight path, so follow it. Follow not other ways, lest you be parted from His way. This has He ordained for you, that you may ward off evil.” (al-Anaam 153). The Prophet (peace be upon him) explained this verse. He once drew a straight line with his hand and said, “This is the straight path of Allah.” Then on its left and on its right he drew other lines and he said, “These paths all have Satan calling (people) to them.” And then he recited the above verse. [This was narrated by Ahmad, al-Haakim, who called it sahih, and al-Nasa’i]
If the person follows what has come from Allah in his beliefs, actions, words, worship, law, and so on, and avoids what He has forbidden, then he will be protected from Satan. Allah says in the Qur’an:
“Oh you who believe, Come, all of you, into submission (unto Him); and follow not the footsteps of Satan. Lo! He is an open enemy for you” (al-Baqara 208). The Arabic word al-silm in that verse refers to Islam while some say it means obeying Allah and Muqaatil says it refers to all acts in which there is righteousness. From that we see that it is an order to apply all of the branches of Islam and all the aspects of its laws according to one’s abilities; and the verse prohibits the following of the footsteps of Satan. Whoever does not follow any part of Islam has, in fact, folllowed in some of the footsteps of Satan. Therefore any kind of allowing what Allah has prohibited or vice-versa is a following of Satan. Eating any forbidden and foul foods is all part of following in the footsteps of Satan that has been declared prohibited for us.
“O mankind! Eat that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you” (al-Baqara 168).
Sticking to the Book of Allah and his Sunnah in one’s words and actions will rebuke Satan and will greatly infuriate him. It is recorded in Sahih Muslim, Musnad Ahmad and Sunan Ibn Majah on the authority of Abu Hurairah that the Prophet (peace be upon him) said,
“When the son of Adam reads a verse of prostration and then prostrates, Satan departs from him and cries, saying, ‘Woe to me. The son of Adam was ordered to prostrate and he did so and, therefore, he will be granted paradise. I was ordered to prostrate and disobeyed and, therefore, I will get the hell-fire.”
A grain of corn
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“The parable of those who spend their wealth in the Way of Allah is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (Qur’an 2:261) |
Allah, subhanahu wa ta’ala, compared to the one who spends for His sake to the one who sows a grain in the ground, this grain grows and multiplies to give seven hundred grains! Allah multiplies the reward for those who spend in His way just as He multiplies the grain of corn in the ground.
The reward is multiplied in accordance to the belief of the person and his sincerity, and in accordance to the benefits resulting from his spending, and whether his money was spent in the right place. He who spends in the way of Allah with assurance, and with a stable hand as if the money already does not belong to him, and is happy to give it, will see his reward multiplied. In contrast, he who donates his money with a trembling hand and a trembling heart, while his eyes are following it wishing he had never separated from it, will hardly have the same reward.
The one who spends for the sake of Allah only, and not for any worldly profit, is like the one who sows a grain in a fertile land, free from weeds. The plant will grow and fructify whether it receives much or little rain, as Allah said: “And the likeness of those who spend their wealth seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it and it doubles its yield of harvest, and if it does not receive heavy rain, light moisture suffices it.” (Qur’an 2:265)
The mentioning of the heavy rain and the light moisture is a parallel to the large amount and the little amount of money spent in the way of Allah.
On the other hand, a person who donates in charity in order to be seen by others, and always reminds them of his generosity, is like a barren rock covered by a little soil. Rain which usually fructifies good soil, washes away the little soil and exposes its nakedness, as Allah, subhanahu wa ta’ala, said: “O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.” (Qur’an 2:264)
Allah also said: “Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.” (Qur’an 2:266)
This is an allusion to the person who spends in charity, but not for the sake of Allah, he will not get the reward for his deed while he needs it the most.
Al Hassan al-Basri said: “This is a parable of which few really grasp the meaning. A man is most in need of his garden when he is weak, old and has many young children, and by Allah, one of you is most in need of his good deeds when he is leaving this world!”
