During much of his time at Al-Azhar, Imam Asal worked in the field of Translation; mainly Islamic translation. He has translated several works into English. He has worked in this capacity as Translation Manager at Huda TV, an Islamic Channel targeting English speaking Muslims and non-Muslims.
At 22 years of age, Imam Asal worked as an Imam at a large Masjid in one of the districts of Cairo. After a year and a half he took the position of teaching assistant at Al-Azhar University, teaching Islamic subjects in English. At the same time, Imam Asal worked as a volunteer Imam giving sermons and lectures at different Masjids.
In July 2003, Imam Asal participated in American Studies Summer Institute in Cairo that was held in Cairo by the Fulbright Commission in collaboration with George Washington University (GWU).
In October 2006, Imam Asal traveled to Denver, Colorado in response to an invitation extended to him by Colorado Muslim Society (CMS) to lead the Taraweeh prayers and participate in Dawah programs during the month of Ramadan.
In November 2006, Imam Asal represented Al-Azhar University in Interfaith Dialogue with the Anglican Church in London, and spent one month at Ridley Hall, Cambridge University. He gave several presentations about Islam at Ridley Hall and also at Wycliffe Hall, Oxford.
In July 2007, Imam Asal was invited by Dr. Samy Abdul-Baky, the Chairman of the Islamic Association of Raleigh (IAR) to lead the Taraweeh prayer and participate in Dawah activities during the month of Ramadan, 1428 A.H/September 2007. Right after the month of Ramadan, He was offered the position of Imam at the Islamic Center of Raleigh, which he accepted.
Imam Asal enjoys sports, especially soccer and volleyball. He also loves to run and stay fit. Fishing is one of his favorite hobbies and he has been fishing since he was 7 years old.
It is my pleasure to work for the Islamic Association of Raleigh and serve the Muslim community in Raleigh. Since the first day of my work at the Islamic Center of Raleigh, I had the feeling that I am bearing a great responsibility in front of Allah (SWT) to benefit the Muslim community with the knowledge that He gifted me with. This community has so many good brothers and sisters who are energetic and active in giving Dawah and serving their deen; I pray that Allah grants them sincerity for His sake and favors them with acceptance. Also I am impressed with the youth of the IAR, who are loving for their deen and anxious to learn more about it. I pray to Allah (SWT) to bless them, protect them from all evils, make them righteous servant of His, and make them beneficial for themselves, their families, and the whole Muslim Ummah in general.]]>
-Imam Asal
Belief in predestination (qadar) is one of the basic principles of faith; without it a person’s belief is incomplete. ‘Umar (R.A.), described how angel Jibreel (Gabriel), questioned the Messenger (S.A.W.) about imaan (belief), the messenger replied: “It (imaan) is to believe in Allaah, His angels, His books, His messengers, and to believe in divine destiny (qadar), both good and evil thereof.” He (i.e., Jibreel) replied: “You have spoken rightly.” [Reported by Imaam Muslim]
There are many texts, which speak of the qadar of Allaah or command belief in qadar. These texts include the aayaat (verses):
Allaah (S.W.T) says what may be translated as, “Verily, We have created all things with qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees-Al-Lawh al-Mahfoodh).” [surat Al-Qamar, (Verse 49)]
Allaah (S.W.T) says what may be translated as, “…And the command of Allaah is a decree determined.” [surat Al-Ahzaab, (Verse 38)]
Taawoos said: “I met some people from among the Companions of the Messenger of Allaah who said that everything happens by qadar. He said, I heard ‘Abd-Allaah ibn ‘Umar say: everything happens by qadar, even helplessness and resourcefulness.” [Reported by Imaam Muslim]
Imaam An-Nawawi said: “Clear cut evidence from the Qur’aan and Sunnah, the consensus (ijmaa’) of the Sahaabah (the Companions) and the prominent figures of the earlier and later generations, overwhelmingly support one another to prove the qadar of Allaah.”
Belief in qadar (predestination) is one of the basic principles of faith. The Qur’aan and Sunnah explain the concept of qadar (predestination), and the Messenger (S.A.W.) stated that taking action and using any means to reach an objective is part of qadar and does not contradict this idea. He warned his Ummah against those who do not believe in qadar, or who use qadar as an excuse to oppose the commandments of Islaam.
The Messenger (S.A.W.) became very angry when he came out one day and found his companions debating about qadar; he was so angry that his face turned red as if pomegranate had been squeezed over his face. He said: “Is this what you have been commanded to do? Is this why I was sent to you? The people who came before you were destroyed when they disputed about this matter. I urge you not to dispute about this.” [An authentic narration reported by Imaam At-Tirmidhi]
The companions (R.A.) responded to the urgency and directions of their prophet. It is not known whether any of them debated about qadar (predestination), either during his lifetime or after he died.
It has not been narrated whether any of the Muslims debated about qadar during the time of the Rightly Guided Khulafa (caliphs) (R.A.). All that has been narrated is that Abu ‘Ubaydah objected to the fact that ‘Umar went back with the people and did not enter Syria when the plague spread there. He said to ‘Umar: “O Ameer al’ Mu’mineen, are you running away from the decree (qadar) of Allaah? ‘Umar said, “If only someone other than you had said this, O Abu ‘Ubaydah! Yes, we are running away from the decree of Allaah towards the decree of Allaah. Do you not see that if you had a camel and you came to a valley where there were two patches of land, one green and fertile, and the other dry and barren, if you let it graze in the green land, you do so by the decree of Allaah, and if you let it graze in the dry land, you do so by the decree of Allaah." [Reported by Imaam Bukhaari] This is how Umar directed Abu 'Ubaida to the correct meaning of qadar (predestination).
The pillars of belief in qadar (predestination)
Belief in qadar is based on four pillars. Whoever affirms all of them has attained perfect belief in qadar. Whoever is lacking one or more of them does not have the correct belief in qadar. These four pillars are:
The first pillar: Belief in the all-encompassing knowledge of Allaah.
This great principle is frequently reiterated in the Book of Allaah and the Sunnah of His Messenger (S.A.W.). The knowledge of Allaah encompasses all things: He knows what was and what is yet to come. In regards to that which does not happen, if it were to happen, He knows how it would be. He knows what exists and what does not exist, what is possible and what is impossible.
Allaah, the Almighty, knows about His slaves, how long their lives will be, what their provisions will be, their circumstances, their movements, whether they are doomed or blessed. He knows who among them is from the people of paradise and who is from the people of Hell, even before He created them or the heavens and earth.
All of this is connected to His all-encompassing knowledge and to the fact that He is All-Knowing, All-Aware, All-Hearing, and All-Seeing.
The second pillar: Belief that Allaah has written everything in Al-lawh al-Mahfoodh (The Preserved Tablet):
The text of the Qur’aan and Sunnah indicate that Allaah had written all things in Al-Lawh al-mahfoodh (the preserved tablet). According to a hadeeth ‘Abd-Allaah ibn ‘Amr ibn al-Aas said: “I heard the Messenger of Allaah (S.A.W.) say: “Allaah wrote the decrees of His creation fifty thousand years before He created the heavens and the earth, and He said: His throne is above the water.” [Reported by Imaam Muslim]
And in anther narration, the prophet (S.A.W.) said: “Allaah decreed the decrees fifty thousand years before He created the heavens and the earth.” [Reported by Imaam At-Tirmidhi]
The messenger of Allaah (S.A.W.) said: “The first thing which Allaah created was the Pen. Allaah said, ‘Write! The pen asked, 'What shall I write? He (Allaah) said: “Write the decree (al-qadar) of what has happened and what is to happen, for all eternity.” [Reported by Imaam At-Tirmidhi]
Allaah (S.W.T) says what may be translated as, “Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is [all] in the Book [Al-Kitaab] [Al-Lauh al-Mahfoodh]. Verily, that is easy for Allaah.” [surat Al-Hajj, (Verse 70)]
Allaah (S.W.T) says what may be translated as, “Verily, We give life to the dead, and We record that which they send before [them], and their traces and all things We have recorded with number (as a record) in a Clear Book (kitaab mubeen).” [surat Yaaseen, (Verse 12)]
The third pillar: Belief that the will of Allaah is All-Encompassing and that His power is overwhelming:
This principle implies the belief that the will of Allaah is unstoppable and that His power is All-Encompassing. Whatever Allaah, the All-High, wills happens and whatever he does not will does not happen. Nothing can move or come to a halt in the heavens or on earth except by His Will, and nothing happens in His Dominion except what He wills.
Allaah (S.W.T) says what may be translated as, “Verily, His Command, when He intends a thing, is only that He says to it, “Be! And it is!”" [surat Yaaseen, (Verse 82)]
The fourth pillar of Qadar: Belief that Allaah is the Creator of all things:
The texts (of the Qur’aan and Sunnah) state that Allaah, the All-Powerful, is the Creator of all things. He is the One who created, formed and brought His creation into being. He is the Creator and everything besides Him is subject to His dominion and control and is created by Him. Allaah (S.W.T) says what may be translated as, “Allah is the Creator of all things.” [surat Az-Zumar, (Verse 62)]
People's deeds are created by Allaah and decreed by Him (S.W.T.):
Allaah (S.W.T) says what may be translated as, “While Allaah has created you and what you make!” [surat As-Saaffaat, (Verse 96)] This belief does not contradict with the actions that humans take, because humans do not know what Allaah has decreed for them. The believer should always use all lawful and available means to reach a lawful objective; whatever results occur have been decreed by Allaah.
A man once asked, ‘O messenger of Allaah, explain our religion to us as if we had only just been created. What should we strive for today? Is it for something concerning which the pens have dried and the decree has been issued, or is it concerning something that is yet to be decided? He (S.A.W.) said, “No, it is for something concerning which the pens have dried and the decree has been issued.’ He said, “Then why should we strive? He said: ‘Strive, for each person will be facilitated to his fate.” [Reported by Imaam Muslim] According to another narration, “Strive, for each person will be facilitated to do his deeds.” Then he said: “Strive, for everyone will be guided, those who are blessed will be guided to do the actions of those who are blessed, and those who are doomed will be facilitated to do the actions of those who are doomed.” Then he (S.A.W.) recited from what may be translated as, “By the night as it envelops. By the day as it appears in brightness. By Him who created male and female. Certainly, your efforts and deeds are divers [different in aims and purposes]; as for him who gives [in charity] and keeps his duty to Allaah and fears him, and believes in Al-Husnaa [the best] We will make smooth for him the path of ease [goodness]. But he who is greedy, miserly and thinks himself self-sufficient, and belies Al-Husnaa, We will make smooth for him the path of evil.” [surat Al-Layl, (Verses 1 to 10)] [Reported by Imaams Bukhaari and Muslim]
The messenger of Allaah (S.A.W.) said: “By the one besides whom there is no other god, one of you may do the deeds of the people of paradise until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of Hell, and thus he enters it (hell). And one of you may do the deeds of the people of Hell until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of paradise, and thus he enters (paradise).” [Reported by Imaams Bukhaari and Muslim]
Some claim that believing in qadar implies that one does not need to act or seek the means to an end.
Those who made this claim are wrong because believing in does not mean that a person should not strive. They did not recognize the reality of qadar, for Allaah decreed the outcomes and the means; He did not decree the effects without causes. Whoever claims this is fabricating a serious lie about Allaah.
When Allaah decrees that so and so should be given a provision, He also creates the means by which he will earn that provision. Whoever claims that there is no need to strive because whatever provisions have been decreed will come whether one strives or not does not understand the decrees of Allaah concerning His slaves. Allaah (S.W.T) says what may be translated as, “And in the heaven is your provision, and that which you are promised." [surat Az-Zaaryaat, (verse 22)] Also He (S.W.T) commanded us what may be translated as, “He it is who has made the earth subservient to you [i.e. easy for you to walk, to live and to do agriculture on it]; so walk in the path thereof and eat of His provision...” [surat Al-Mulk, (Verse 15)]
Allaah (S.W.T) says what may be translated as, “…And there is no victory except by the help of Allaah." [surat Al-Anfaal, (Verse 10)] Also He (S.W.T) commanded us what may be translated as, “And make ready against them all you can of power, including steeds of war [tanks, planes, missiles, artillery] to threaten the enemy of Allaah and your enemy.” [surat Al-Anfaal, (Verse 60)]
Allaah (S.W.T) is the one who decrees the illness and also the cure; He orders us to use medications so that we may be cured. The prophet was once asked, "Should we use medication, 'O messenger of Allaah? He replied, "Yes, use medication, O' servant of Allaah, surely Allaah did not send down a disease without sending down a cure for it; some people knew the cure and others did not."
If one studies the life of the messenger (S.A.W.) one will realize that the prophet with his complete faith in fate never avoided the means or necessary steps to reach an objective.
The Different Types of Qadar
When we look at various verses from the Qur'aan and authentic ahaadeeth of the prophet, we will find that there are two types of qadar. The first type of qadar is called, 'definite qadar,' which Allaah has written in the Mother of the Book, (al Lawh al-Mahfoodh) and this decree will never change. The second type of qadar, 'indefinite qadar,' Allaah has made His decree, and made His angels aware of it. This type of qadar may change if Allaah wills. Allaah (S.W.T.) says what may be translated as, "Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lawh Al-Mahfoodh) [Surat Al Ra'id, (Verse 39)].
Some may ask if a person's provisions and lifespan has already been decided and will not increase or decrease, then how can we interpret the following hadeeth of the prophet, where he states: "Whoever would like his provision to be increased and his life to be prolonged let him uphold the ties of kinship." [Reported by Imaams Bukhaari and Muslim]
Also, how can we interpret the hadeeth which states that Allaah made the lifespan of Dawood one hundred years, when it had originally decreed for him to live for sixty years? In part of a longer hadeeth, the prophet Muhammad (S.A.W) said, "…Adam asked Allaah about the age of David and Allaah answered that his age was 60 years. Adam replied, "O' my Lord, increase his age from my age by 40 years." Later, when Adam lifespan came to an end, the angel of death came [to take Adam's soul] and Adam said, "Isn't there 40 years left of my life?" The angel answered, "Did you not give it to your son David?" So the prophet commented that Adam had denied and therefore his offspring will deny in the same way." [An authentic hadeeth reported by Imaams At-Tirmidhi and Al-Haakem]
In response to these inquiries, Imaam Ibn Taymiyyah said: There are two types of provision and lifespan: the first type has already been decreed and is written in Umm al-kitaab, and cannot be changed or altered. The next type of qadar, Allaah has informed His angels of His decrees. This is the type where provisions and lifespan may increase or decrease. Hence Allaah, the Almighty says what may be translated as, "Allaah blots out what he wills and confirms [what He wills]. And with Him is the Mother of the book." [Surat Ar-Ra'ad, (Verse39)] The mother of the Book (Umm al-Kitaab) is Al-Lawh al-Mahfoodh, in which Allaah has decreed all things as they will always be without change. However, the decrees contained in the books of the angels, such as lifespan and provisions, may increase or decrease according to various circumstances, thereafter, the angels will re-write a person's provision and lifespan. If a person, upholds the ties of kinship, his provisions and lifespan will be extended, otherwise they will decrease."[See Majmoo'al-Fataawa 8/540]
In the same source, Imaam Ibn Taymiyyah said: "Life spans are also of two types: the definite lifespan which is known to Allaah, and the variable indefinite lifespan. Allaah commands the angels to write down the lifespan of His slave. If the person upholds the ties of kinship, He commands the angels to increase his lifespan and provision. The angels only know the original lifespan of humans; however, if Allaah extends a person's life, the angels are unaware of any changes until Allaah informs them. When the appointed time for death comes, nothing can accelerate or delay it; only Allaah knows how matters will proceed during this time. [See Majmoo'al-Fataawa 8/517]
Imaam Ibn Hajar al-'Asqalaani said: "What is known to Allaah from qadar cannot be changed or altered. However, the deeds or actions of a person do change and can be observed. What also changes is the knowledge of the angels who have been entrusted to care for human beings. This is what may be blotted out or confirmed, such as extending people's lifespan and provision. But whatever was previously known by Allaah cannot be blotted out or confirmed, and that knowledge rests with Allaah."[See Fath al-Baari, 11/488]
How should we deal with these two types of Qadar?
Once we believe in both types of qadar, then we should deal with both types as if they were indefinite, because our fates are unknown to us. For those who believe in qadar, they must work to the best of their capabilities to do good and avoid evil when it comes to religious or worldly matters. We should utilize all lawful and available resources to achieve the greatest good. Surely, Allaah (S.W.T) will guide us towards the fate that He has decreed for us.
Two groups that were misguided about Qadar
The first group was called Al-Qadariyyah because they believed that the individual has the power to initiate his own actions independently of Allaah, and they denied that things happen by the decree and will of Allaah.
Imaam Muslim reported that "The first person who spoke about qadar in Basrah was Ma'bad and those who were with him claimed that there was no qadar, and that everything happened without being decreed."
A few companions of the prophet were still alive at this time and launched a series of debates against this group. This opinion of the Qadarriyah's was adopted by the leaders of the Mu'tazilah such as Ma'bad, Waasil ibn Ataa, Amr ibn Ubayd and Gheelaan al-Dimashqi.
The other misguided group, Al-Jabriyyah, claimed that the individual has been forced to do whatever he does without the freedom of choice, and what little power an individual does have is very ineffective. At the end of the Umayyad period, the first person to make such a claim was Al-Jahm ibn Safwaan; from his false claims stemmed widespread misguidance.
This belief spread throughout the Ummah and was adopted by many worshippers, ascetics and Sufis. And some of them have gone to the extreme of permitting things which are forbidden or making obligatory actions no longer compulsory.
The Benefits of believing in Qadar (Predestination):
1- Helps believers adhere to the true path during times of ease or difficulty.
Belief in qadar makes a person continue to follow the straight path, so that he is not careless at times of ease or in despair when calamity strikes, for he knows that everything good that happens to him comes from Allaah, and is not because of his intelligence or good planning: Allaah (S.W.T) says what may be translated as, “And whatever of blessings and good things you have, it is from Allaah.” [surat An-Nahl, (Verse 53)]
If a person truly believes in qadar, then no matter what trials and tribulations befall him, he always knows that this is happening by the decree of Allaah, as a test from Him, so he does not panic nor despair, rather he seeks the reward of Allaah and bears it with patience, and this faith brings contentment and tranquility to the heart of the believer.
Allaah (S.W.T) says what may be translated as, “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees [Al-lawh al-Mahfoodh] before we bring it into existence. Verily, that is easy for Allaah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you.” [surat Al-Hadeed, (Verses 21 & 22)]
The prophet Muhammad (S.A.W) said," How wonderful is the case of a believer; there is good for him in everything and this is not the case with any one except a believer. If prosperity attends him, he expresses gratitude to Allaah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him." [Reported by Imaam Muslim]
2- Another benefit of believing in qadar is that it makes a person very careful.
Peoples' hearts are always changing; this is because our hearts are between two of the fingers of Ar-Rahmaan (Allaah, the All Merciful). He is the One who turns them over as He wills; He is the one who sends down the trials that cause the heart to constantly change. Those who believe in qadar are always careful about bad things that may lure their hearts astray; also, this believer will be careful that his final actions or conditions may lead him to the hellfire. When a believer is careful, he will never be lazy or apathetic; instead, he will be motivated to follow the straight path, to do righteous deeds and to avoid sins.
At the same time, this believer’s heart is always attached to its Creator, calling upon Him, putting its hope in Him, seeking His help and asking Him to make it adhere firmly to the straight path, and to be guided righteously.
3- Another benefit for those who believe in qadar is that they will face difficulties and dangers with a strong heart.
When a person believes that everything that all his provisions, his life, and everything that happens to him are in the hand of Allaah, then he can confront difficulties and ordeals with a strong heart.
The messenger of Allaah (S.A.W.) said: “…And remember that if all the people desire to benefit you united, they will be unable to benefit you except that which Allaah had preordained (for you); and if all of them intend to do harm to you, they will not be able to afflict you except that which Allaah had preordained against you. The pens have been lifted up aside and the ink of the book (of predestination) has dried up.” [Reported by Imaam At-Tirmidhi]
I ask Allaah (S.W.T.) to make us among those people who complete their faith by believing in His qadar and from the people who will benefit from this belief in this life as well as in the hereafter. "Aameen"
]]>Nearly 1,000 people - Jews, Christians, Muslims, Buddhists, Baha'is and Sikhs showed up on Sunday August 13th, at Meymandi Hall in the Progress Energy Center for the Performing Arts. Prayers were conducted by members of different religious traditions. There followed a reception where people mingled and partook of a ‘bread of the worlds’ buffet.
The prayer by the Islamic Center of Raleigh was recited by Dr. Wahaj Ahmed.
A PRAYER FOR UNIVERSAL PEACE
Chosen by Mohamed Baianonie, Imam of the Islamic Center of Raleigh, NC
All praises and thanks to God, The Creator and Lord of all that exists, and peace and blessings upon all of His Messengers.
O' our Lord, You are As-Salaam (The Peace) and the ultimate peace comes from You alone; we ask You to bless us all with peace and safety. [From the supplications of the Prophet Muhammad (PBUH) after the five obligatory, daily prayers]
We ask You, our Lord The Granter of security, to bless us and our families, our neighborhoods and communities, our nations and the world with everlasting peace and security.
You are the Creator of the heavens and the earth. You have created mankind in different colors, languages, nations and tribes so that we may get to know one another and live in harmony. The best among us in Your sight is the one who has the highest piety.
[Adapted from the Qur'an, the Muslim holy book, 30:22; 49:13]
O' our Lord The Just, make us among those who believe that you have created all people equally and that we are all brothers and sisters. Only You can help us live our lives accordingly.
We ask You, our Lord the Guide, to open the hearts and minds of mankind to value each and every human life, so that the bloodshed and destruction stop immediately. And we ask You, our Patient Lord, to grant patience to those who suffer from the destruction and violence committed by others. We ask You, the Compassionate Lord, to bestow Your mercy upon those who are suffering from disease, poverty, oppression, and war.
We ask You, God our Protector, to protect the oppressed and help them rebuild their lives and fill the hearts of the oppressors with mercy.
O' Lord, You are the Loving One, replace the hatred in our hearts with love, mercy, and compassion for even our worst enemies. Take away our arrogance and replace it with humility so that we may forgive and tolerate one another.
O' our Lord, give us patience during times of anger so that we may forgive those who treat us unjustly. O' Lord, make us among those faithful believers who respond to evil with something better. O' our Lord, help us follow Your teachings of patience and forgiveness, so that our worst enemies can become our closest friends.
[Adapted from the Qur'an, 41:34]
"Ameen"
Sponsors / Participants / Supporters:
To learn more about Islam, the IAR's Outreach Committee offers Islam 101 every Sunday at 02:30pm in the school building adjacent to IAR on Ligon St.
Download "A Prayer for Universal Peace"]]>(Eid Speech Delivered by Mohamed Baianonie, Imam of the Islamic Center of Raleigh, N.C. on October, 23, 2006)
Alhemdulilaah, Allaah has given us the will power to fast during Ramadaan and the strength to stand up in prayer during the Qiyaam of the nights. We are blessed to be gathered here together to pray the Eid prayer and listen to the Eid speech. Allaah, the Glorious, has guided us to this deen (of Islaam) and without His guidance we would be lost. We should be grateful we belong to this Ummah, the best nation that has ever existed. We have been honored by Allaah, the Glorious, who has made us from the followers of the prophet Muhammad (S.A.W.), who was sent as a mercy for all of mankind.
Allaah (S.W.T.) sent our prophet Muhammad as a mercy for all humans in this world and on the Day of Judgment. Allaah (S.W.T.) tells prophet Muhammad (S.A.W.) in the Qur’aan, in what can be translated as, “We have sent you (O Muhammad) not, but as a mercy for the Alameen (mankind, jinn, and all that exists).” [surat Al-Anbiya’, (Verse 107)]
The Prophet (S.A.W.) said, “Surely, Allaah has sent me as a mercy for all creatures and as a guide to those who are pious.” [Reported by Imaam Ahmad] He also said, “Surely, I am a gifted mercy.” [Reported by Imaam Bayhaqi] One time, the prophet (S.A.W.) was asked to beg Allaah to punish the idol worshippers, but instead the Prophet replied, “Surely, I was not sent to curse, but surely, I was sent to be a mercy.” [Reported by Imaam Muslim]
Allaah (S.W.T) describes the prophet as a mercy, and similarly, the prophet himself, describes himself in the same way. However, the question we should ask is, do we recognize him as a mercy and introduce him to others as a prophet of mercy? If not, we need to teach our children, our families, all Muslims, and then non-Muslims about this remarkable man (S.A.W.).
We can start this mission by first learning about this man through focused studies on his biography. Afterwards, we need to spread this knowledge to others in the same focused manner. When we take a deeper look into the prophet’s (S.A.W.) life, we will realize how corrupt human society was before the prophet, and how Allaah rescued them with His message. Allaah’s message corrected peoples’ skewed beliefs, their acts of worship, their mistreatment of each other, and their impolite manners. With Allaah’s message, they were able to reach success in every part of this life, as well as in the Hereafter.
Our prophet practiced what he preached, and made himself the best example for everyone. If we take a close look at the prophet’s life, we will realize how great his mercy and compassion was for all people, even the worst of his enemies. His mercy was not limited to human beings; in fact, he was just as merciful and compassionate to all of Allaah's creation, including animals, and even plants and trees.
We must make this day of Eid a starting point for fulfilling our duties to this great man (S.A.W.). We must present his message to all humanity; this is the best gift that we can give to anyone. This is the best gift that we can give to anyone at this time when global corruption and destruction is at an all time high. It is the least that we can do for the man who has saved us from total destruction and will intercede for us on the Day of Judgment.
In the past, Allaah (S.W.T.) totally destroyed nations who rejected their prophets and stayed corrupt. Fortunately anyone, believer or not, from the time of the prophet until the end of this world, will be protected from total annihilation even if they are corrupt and do not believe.
Allaah (S.W.T.) tells the prophet, in what can be translated as, "We sent you not, but as mercy for the Alameen (creatures).” The companion Ibn 'Abbass, (R.A.) explained this verse and said, “Whoever believes in him (the Prophet) will get mercy in this life as well as in the Hereafter, and the one who does not believe (in the Prophet), Allaah (S.W.T.) has saved him from total annihilation in this life, since Allah (S.W.T.) used to wipe out the non-believing nations in the past."
Allaah (S.W.T.) sent this prophet as a mercy for everyone, believers and non-believers. Humans are fortunate that on that Day of Judgment, the prophet will beg Allaah to relieve humans of the hardships that will befall them on that Day of Gathering.
Alhmedulilaah, Allaah, the Most Merciful, will accept the Prophet's intercession and will remove the hardship from people on that Day of Gathering and will allow the believers and non-believers to move on to the next event of that day.
The prophet's message was sent as a complete system for humans. Islaam is a system designed by Allaah (S.W.T.) for humans. His system gives us the best recipe for attaining the pleasures of this life as well as those of the Hereafter.
Ever since humans have existed, they have faced problems and hardship because of their deviation from Allaah's guidance. However, if they had followed Allaah's guidance, then they would have reached happiness and success in this life as well as in the Hereafter.
This is the way it has always been throughout ancient human history until today. We know this from historical evidence from the Qur’aan. Without the message of Allaah, humans would suffer in hardship until the Day of Judgment. Allaah (S.W.T.) says what can be translated as, “But whosoever turns away from My Reminder (revelations), verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” [surat Ta-Ha, (Verse 124)]
In the Qur’aan, Allaah (S.W.T.) describes all of His revelations, the Torah, the Gospel, and the Qur’aan, as guidance, mercy, and light bestowed upon humanity. If we use these books of guidance then surely we will live successful lives in this world and the Hereafter.
Normally, humans must choose a way of life, some system to run their affairs. They can choose between two systems: either the system designed by Allaah (S.W.T.) through His messengers or a system developed by human beings. Certainly, there is a significant difference between both types. Allaah’s system and His rulings are guidance, mercy, light, and healing. On the other hand, manmade systems are full of gaps, darkness, unhappiness, and are full of disease, loss and are cursed. That’s what we will find if we examine the state of humanity in the past and present. And this fact will hold true and continue on in the future.
The question we should ask is why is there such a big difference between Allaah’s system and the manmade systems? This difference is because Allaah (S.W.T.) is the Creator and the Creator alone knows what benefits His creatures and what harms them, and Allaah’s knowledge is unlimited and always right, and full of mercy and wisdom. On the other hand, humans are Allah's creation, and their knowledge no matter how sophisticated it gets will always be limited. Human knowledge varies from time to time, and while it may be correct at one point, it may be proven false later on. As we know, there were many scientific findings that were considered facts for many years until a scholar proved it to be false.
Despite what humanity has accomplished in scientific advances and discoveries, it is still suffering from many serious and complicated problems that threaten human existence and stability. These problems are economical, political, social, psychological, moral etc. This suffering exists because humanity has not discovered Allaah’s system and has not applied the rules of Allaah (S.W.T.) in their lives.
Islaam is the deen of Allaah (S.W.T.) and His system is the only way to rescue humanity from problems and dangers surrounding it today. Peace be upon all of Allaah's prophets including Noah, Abraham, Moses, Jesus and finally Muhammad who have delivered Allaah's message of Islam to humanity.
As Muslims today, we have a great responsibility in rescuing and saving humanity. We should begin this century by presenting the greatest gift we can give to our families, our communities and all of humanity. There is no better gift then the knowledge and practice of Islam.
We can present this gift by having correct and strong Imaan (faith). We must practice good deeds and apply Islaam as a total way of life. The best way to call people to Islaam is to show them our Islamic manners. This was the way the prophet (S.A.W.) delivered the message of Islaam to all people.
Finally, let us remember again how Allaah (S.W.T.) described the prophet Muhammad (S.A.W.), "as a mercy for the Alameen (mankind, jinn, and all that exists).” And let us remember what the prophet Muhammad himself said, “Surely, Allaah has sent me as a mercy for all creatures and as a guide to those who are pious.”
I pray to Allaah to make this day of Eid a good day for all of us and for all Muslims all over the world. And we ask Allaah (S.W.T.) to help us fulfill our duties, and to accept our righteous deeds. We ask Allaah (S.W.T.) to forgive our faults and mistakes, and we beg Him to keep us on the straight path. We ask Him to give us the strength to be good examples of Islaam like the prophet (S.A.W.) and his companions. May Allaah (S.W.T.) bring this day every year while you are in good health and Imaan. Peace, mercy, and blessings from Allaah (S.W.T.) upon you all. "Aameen"
]]>The blessed month of Ramadaan is just around the corner. We should prepare ourselves to receive this month with sincerity in our fasting and our nightly prayers, so that we can receive the utmost reward of forgiveness and Paradise from Allaah (S.W.T.). Aameen.
Allaah (S.W.T.) says in the Qur'aan what can be translated as, “O you who believe, fasting is prescribed for you as it was prescribed for those before you so that you may achieve Taqwaa (righteousness, God-fearing).” [Suratul-Baqarah, (verse 183)]
The prophet Muhammad (S.A.W.) said, “Whoever observes the fast during the month of Ramadaan, believing in Allaah and seeking His rewards, will have his past sins forgiven.” [Reported by Imaams Bukhaari, Muslim and others]
Fasting the month of Ramadaan is one of the main pillars of Islaam. It is obligatory upon every sane, healthy, adult Muslim who is not traveling during the time of fasting. As for women, they must not fast if they are menstruating or having post-childbirth bleeding.
The Arrival of Ramadaan
There are two ways to confirm whether Ramadaan has arrived or not, either way is sufficient to confirm the beginning of Ramadaan. The first way to determine the beginning of Ramadaan is for at least one trustworthy person to observe the crescent moon, after sunset on the 29th day of the month of Sha'baan. If the crescent moon is not sighted, then we must complete thirty days of the month of Sha'baan before we can begin fasting.
Ibn 'Umar (R.A.) said: "The people were looking for the crescent moon and when I reported to the Messenger of Allaah that I had seen it, he fasted and ordered the people to fast." [Reported by Imaam Abu Dawud and others]
Abu Hurairah (R.A.) reported that the prophet (S.A.W.) said, "Fast after you have seen it (the new crescent) and end the fast (at the end of the month) when you see it again. If it is hidden from you, then wait until the thirty days of Sha'ban have passed." [Reported by Imaams Bukhaari and Muslim]
According to a majority of scholars, it does not matter if the crescent moon has been sighted in a different location. In other words, after the crescent moon is seen anywhere in the world, it becomes obligatory for all Muslims to begin fasting, as the prophet (S.A.W.) said: "Fast due to its sighting and break the fast due to its sighting." This hadith is a general address directed to the whole Muslim Ummaah, that is, if any one of you sees the crescent moon in place, then that will be a confirmation for everyone.
However, some scholars such as Imaam Ash-Shaaf'i hold the opinion that every region should only consider their own local sighting and are not required to follow the sightings of other areas.
The Essential Elements of the Fast
There are two essentials elements for your fast to be valid and accepted. They are:
The Six Actions that Invalidate the Fast
All scholars have agreed that the following acts will invalidate the fast. They are:
1&2. Intentional Eating or Drinking: If someone eats or drinks due to forgetfulness, a mistake or coercion, then his fast is still valid and should continue to fast.
The prophet (S.A.W.) said: "If any of you eats and drinks out of forgetfulness, then let him complete his fast, for it was indeed Allah who gave him food and drink." [Reported by Imaams Bukhaari and Muslim]
The prophet (S.A.W.) also said: "Allaah has excused my Ummah for the actions they have committed by mistake, forgetfulness and for whatever they are forced to do." [Reported by Imaams Al-Haakim and Ad-Daraqatni]
3. Intentional Vomiting: If one is overcome and vomits unintentionally, then he should continue to fast. The prophet (S.A.W.) said: "Whoever is overwhelmed by vomiting, then no atonement is required of him, but whoever vomits intentionally then let him atone for it." [Reported by Imaams Abu Daawud, At-Tirmithi, Ibn Maajah and Ahmad]
4. Intentional Sexual Intercourse: If one has sexual intercourse then he must perform kaffarah, expiation (Fasting continuously for sixty days or feeding sixty poor people).
A man came to the prophet (S.A.W.) and said: O Messenger of Allaah, I am destroyed. I had sexual intercourse with my wife during Ramadaan. The prophet (S.A.W.) said: "Are you able to free a slave?" The man said: "No." The prophet (S.A.W.) asked: "Are you able to fast two months consecutively?" The man again replied: "No." The prophet (S.A.W.) then asked: "Are you able to feed sixty poor people?" Again, the man said: "No." The prophet (S.A.W.) said:" Then sit." So he sat down. Then a large basket of palm leaves containing dates was brought to the prophet (S.A.W.) and he said: "Give this in charity." The man then said: There is no one between the two sides (of Al-Madinah) poorer than us. So the prophet (S.A.W.) smiled until his molars became visible and said: "Take it and feed it to your family." [Reported by Imaams Bukhaari and Muslim]
5&6. Menstrual & Childbirth Bleeding Invalidate the Fast: The fast becomes invalid during menstrual or post-childbirth bleeding. Even if such bleeding begins just before sunset, the fast of that day is invalid and the day must be made up. Aa'ishah (R.A.) said: "(Menstruation) used to happen to us (women) when the prophet was alive and so we were ordered (by the prophet) to make up the missed fasts, but we were never ordered to make up the missed prayers." [Reported by Imaams Bukhaari and Muslim]
Note: All the actions mentioned above are agreed upon by all scholars. However, there are some other actions that are not mentioned above which are not agreed upon.
Action that are Permissible During Fasting
There are some actions that are permissible to do during fasting, which will not nullify the fast. For example:
Exclusions from Fasting
There are certain situations when it is optional to fast during the month of Ramadaan, however, the fast must be made up at a later date. This is the rule for the sick or for the one who is traveling. Allaah (S.W.T.) says in the Qur'aan what can be translated as, "…But if any of you is ill or on a journey, the same number (should be made up) from other days…" [Suratul-Baqarah, (verse184)]
However, women who are experiencing post-childbirth bleeding or are in their menses are not allowed to fast until their bleeding ends. They must make up the days they missed fasting at a later date. This has been proven by a hadith from Ai'shah, which has been mentioned above.
For those who cannot fast due to a permanent illness or old age, they have to pay fidiya (feeding one poor person) for each day that they have missed. Allaah (S.W.T.) says in the Qur'aan what can be translated as, "And as for those who can fast, (with difficulty, e.g. old age, permanent illness, etc.) they have (a choice either to fast or) to feed a poor person (for each day)." [Suratul-Baqarah, (verse184)]
Pregnant and nursing women, who are afraid that fasting may weaken them or the child, have the option of fasting or not. After Ramadaan ends, they have the choice of fasting or paying fidiyah (feeding one poor person) for each day that they had missed during Ramadaan. This was the opinion held by Ibn Abbaas, Ibn Umar (R.A.) and others.
Concerning the part of the verse mentioned above which states, "And for those who can fast (with difficulty)" Ibn Abbaas explained that, "This verse was meant as a special consideration for the elderly, because they can fast, but with difficulty. Instead of fasting, they can feed one poor person for each day they miss. This also includes pregnant or breast-feeding women, if they fear for the child, then they can do the same." [Reported by Imaam Abu Dawud] Also Imaam al-Bazzaar adds in the end of his narration that "Ibn 'Abbaas (R.A.) used to say to his wives who were pregnant: "You are in the same situation as those who can fast (with difficulty). You are to pay the fidiyah and you do not have to make up the days later." [Imaam Ad-Daaraqatni confirms its authenticity]
Also Naafi' reported that Ibn 'Umar (R.A.) was asked about a pregnant woman who feared for her unborn baby. He replied: "She is to break the fast and to feed one poor person one moudd (a measurement of quantity) of barley each day." [Reported by Imaams Maalik and Al-Bayhaqi]
However, according to the Hanafi School of jurists, such women are only to make up the missed days of fasting, and they are not supposed to feed one poor person a day. According to Imaams Ahmad and Ash-Shaaf'i, if such women fear only for the baby, they must pay the fidiyah and make up the days later. If they fear only for themselves or for themselves and the baby, then they are only to make up the missed days at a later date.
Recommended Acts During Ramadaan
There are some acts that are recommended, and if you practice them, you will gain more rewards from Allaah (S.W.T.). Such as:Most likely all of us have read the recent national and international headlines about insulting cartoons mocking our beloved Prophet Muhammad (S.A.W.). There are several important points that we must consider when reacting to such insults against our faith. As Muslims, we love and glorify our Prophet but we don’t just believe and glorify him; we believe in all the Prophets sent to mankind. We believe that all Prophets sent by Allah (S.W.T.) were among the best of the people and if anyone disbelieves or disrespects any of them then it consequently implies disbelief or disrespect to all of them.
The first idea that should come to mind is that the Prophet has been ridiculed and disrespected many times throughout history. In fact, as many Qur'anic verses will show us, all the noble messengers of Allah, without exception, were badly mistreated by their own people. Allah (S.W.T.) says what can be translated as, "Indeed (many) Messengers were mocked before you (O Muhammad), but the scoffers (mockers) were surrounded by that, with which they used to mock (i.e. in Allah's torment)." [Surat Al_Anbiya', (verse 41)] All prophets were abused verbally and physically, and some were even killed.
Allah (S.W.T.) mentioned many of these accusations in the Qur'an and taught us how the prophets demonstrated patience and remained steadfast despite the abuse.
The people used to mock their prophets and accuse them of being liars, crazy, magicians, poets, and corrupt. Allah (S.W.T.) did not ignore these false accusations. Rather addressed the insults by responding to them objectively in a way that made the truth clear to all people.
Allah (S.W.T.) ordered the messengers to be firm and patient, and to remain focused on delivering the message with forgiveness for the ignorant. Allah (S.W.T.) says what can be translated as, "(O Muhammad) Therefore proclaim openly, that which you are commanded, and turn away from the polytheists. Truly! We will suffice you against the scoffers...Indeed, We know that your breast is distressed at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him) and worship your Lord until there comes unto you the death." [Surtu Al-Hijr, (Verses 94, 95, 97, 98&99)]
We should understand that this mockery of the Prophet Muhammad (S.A.W.) does not lessen him in anyway from his noble position in the eyes of Allah or the people. Allah (S.W.T.) is the One who raised him in his position and stature in this life and the Hereafter. Allah (S.W.T.) says what can be translated as, "And We raised high your fame (O Muhammad)." [Surat Ash-Sharh, (Verse 4)] Allah raised him in stature and fame because of the special qualities that He (S.W.T.) has given to him. Surely the one whose fame is raised high by Allah (S.W.T.) no one can lower it. Allah (S.W.T.) raised his Prophet's fame high when he combined His Prophet's name with His own name in the Shahaddah, "Ashadu Al La Ilaha Ila Allah, Wanna Muhammadar Rasullah." This statement has been repeated many times by those who deliver speeches, those who call for prayer, and those who pray. Allah (S.W.T.) raised high his Prophet's fame when Allah took oath on all the previous Prophets to believe in Muhammad and to order their followers to believe in him as well. Allah (S.W.T.) has raised high his Prophet's fame in many other ways. Some scholars count over fifty instances, but we do not have enough time today to mention them all.
We should understand that the mockery of the Prophet is a test from Allah (S.W.T.) for us. Allah is watching how we will react to this test. The decision of our actions is up to us. Will we react in the proper way by controlling our emotions and anger, or will we overreact and commit mistakes like the injuring and killing of people and damaging property? Allah (S.W.T.) and His Prophet (S.A.W.) would not be pleased with us if we tried to correct a mistake by committing other serious mistakes.
We should understand as Muslims that this mockery of the Prophet comes as a test to determine the type of relationship we truly have to the Prophet (S.A.W.). Is it a strong and correct relationship as Allah (S.W.T.) and His Prophet (S.A.W.) want it to be? Or is it a weak and incorrect relationship? To answer this we must ask ourselves the following questions:
1. Did we learn about the personality of the Prophet Muhammad through the study of his biography and teach it to our children, to the Muslims, and non-Muslims alike?
2. Did we learn about the personality of the Prophet Muhammad through the study of his sayings and actions and teach it to our children, to the Muslims, and non-Muslims alike?
3. Did we learn how to live our lives and make him our best example in all aspects of our religious and worldly lives through the study of his biography and traditions?
4. Do we truly believe in him and believe in what he conveyed to us from his Lord and obey him in all his commands?
5. Do we truly love him deeply from our hearts; a love that is more special and stronger than our love to our wealth, ourselves, our families, and all other people?
6. Do we truly carry his message and convey it to all of mankind until it becomes a mercy for them as Allah (S.W.T.) wants it to be? Allah (S.W.T.) says what can be translated as, "And We have sent (You O Muhammad) not but as a Mercy for the Alalamin (all that exists)." [Surat Al_Anbiya', (verse 107)]
7. Do we truly honor him by invoking our prayers, blessings, and salutations on him as Allah (S.W.T.) order us in what can be translated as, "O you who believe! Send your Salat on him (Muhammad) with the salutation." [Surat Al-Ahzab, (verse 56)]
8. Do we supplicate to him by repeating what the Muazzain says when calling to prayer and asking Allah (S.W.T.) to grant him Al-Wasillah, which is the highest degree in Paradise?
9. Do we truly respect him as we have been commanded by Allah (S.W.T.) by not calling him in the same way we call onto each other, and by not raising our voices in his place?
As for the people who want to hurt the Prophet Muhammad (S.A.W.) by their mockery we warn them of what Allah (S.W.T.) says in what can be translated as, "Verily, those who annoy Allah and His Messenger (Muhammad) Allah has cursed them in this world and in the Hereafter. And has prepared for them a humiliating torment." [Surat Al-Ahzab, (verse 57)]
We should ask ourselves the question, "If Prophet Muhammad was alive today how would he respond to these insults?" We will find the answer to this question if we study his biography.
When the Quraysh in Mecca persecuted the prophet he decided to seek assistance from the tribe of Thaqif. He (S.A.W) was hopeful that they would accept Islam. When he (S.A.W.) arrived in At-Ta'if, he approached a group of the leaders from the tribe of Thaqif. He sat down with them, and called them to Islam. However, they received him in a very disrespectful manner. In fact, their harshness and ugly words took him utterly by surprise.
The Messenger then asked them, at very least, not to inform the Quraysh of his visit, but they refused. They then stirred up their slaves and children against him, and ordered them to curse and shout at him. They threw stones at him until his feet bled. He (S.A.W.) eventually reached a garden and after resting under a shade of a tree supplicated to Allah (S.W.T.) with great humility: "O Allah it is to You that I bring my weakness, my helplessness, and my humiliation. O Most Merciful of the merciful, You are the Sustainer of those who are deemed weak, and You are my Sustainer. On whom but You shall I rely? On some distant personage who regards me with displeasure? Or on a foe to whom I have surrendered? So long as You are not displeased with me, then I have no cause for dismay. I take refuge in the light of Your face by which the darkness is illuminated, and in which both this world and the next are set aright. The well-being which You bestow upon me is too all encompassing for You to pour out Your wrath or displeasure upon me. To You I shall continue to turn until I have won Your favor, and there is no power or strength except in You."
In another incident, A'isha (R.A.) asked the Messenger of Allah, "Have you ever gone through any experience harsher than the battle of Uhud?" He (S.A.W.) replied, "The most difficult thing that I ever suffered at the hands of your people was on the day of Al-Aqabah, when I presented myself to on of their leaders, and he did not respond as I had hoped. I departed, feeling anxious and lost, and I remained in this state until I reached an area outside of Mecca. Then I looked up, and what I found was that I was in the midst of a cloud which had overshadowed me. When I looked to see what was happening, I saw Gabriel in the cloud, calling to me and saying, "Allah Almighty has heard the words spoken to you by your people and the manner in which they responded to you. Moreover, He has sent you the angel of the mountains, for you to give him whatever command you so desire." Then the angel of the mountains called out to me with a greeting of peace, saying, "O Muhammad, Allah has heard the words spoken to you by your people, and I am the angel of the mountains. You Lord has sent me to you, for you to give me whatever command you wish. What then do you command? If you want me to bring the two great mountains of Mecca down upon them, I will do so." But I said, "All I wish is for Allah to bring forth from their offspring those who worship Allah alone and associate no partners with Him." [Reported by Imams Bukhari and Muslim]
The Prophet Muhammad always used to supplicate to Allah (S.W.T.) by saying, "O' Allah forgive my people because they do not know." [Reported by Imams Bukhari and Muslim]
Also after the battle of Uhud some of his companions asked him to curse the Quraysh because of what they have done to him and he responded, "O' Allah guide them and bring them into Islam." Allah later accepted his supplication and they became Muslims.
In another occasion, when the Prophet Muhammad (S.A.W.) conquered Mecca, while his soldiers were around him, he gathered all Meccan people in the Masjid yard and then prayed in the Ka'bah and then came out and said to the people, "What do you think I will do with you?" They said you are a noble brother and the son of a noble brother. The Prophet (S.A.W.) then replied, "Today I will tell you what Prophet Joseph (Yusuf) told his brothers, (which is) no harm on you today and may Allah forgive you for all that you have done. Go! You are all free."
After hearing all these stories from the Prophet's Life, we come to the conclusion that if Prophet Muhammad (S.A.W.) was alive today he would not respond to these allegations except in the same manner that he responded in the past. This is because of his great and noble personality. Surely the Prophet (S.A.W.) would not accept the reaction of many Muslims around the world, who attempt to defend his honor, by causing the injury and killing of many innocent people and the damage of property.
Today and in the future, let's respond to these and similar allegations by educating ourselves, our children, Muslims, and non-Muslims about Islam and the life of the Prophet Muhammad (S.A.W.). This way we will please Allah (S.W.T.) and His Messenger Muhammad (May the Peace and Blessing be upon him) and it will be a great benefit to all mankind.
The Man's Responsibility :
Islam made every spouse responsible in marital life, but the primary responsibility falls upon the man, because Allah (S.W.T.) put them in the leading position. He says what can be translated as, "Men are the Qawwamoon, the protectors and maintainers of women." [surat, An-Nisa’, (verse 34)] The responsibility of men is greater; that is why we see many Ahadith from the prophet (S.A.W.) that addresses men.
For example: The last thing that the prophet (S.A.W.) entrusted his ummah with and in the last moments of his life was in his saying, "Take care of the prayer, and you who own (slaves): Do not burden them with more than they can take. Fear Allah, fear Allah in women; they are captives in your hands, you took them with a permission from Allah, and were allowed by Allah to sleep with them." [Reported by Imam Muslim]
The prophet (S.A.W.) said, "…Be good with women because the woman was created from an untaught rib, and the most untaught spot in the rib is its highest spot. If you try to make it straight, you will break it, and if you leave it, it will remain untaught, so be good with women." [Reported by Imams Bukhari, Muslim and others] This hadith means that there is an unstraightness in the nature of women (meaning different from the nature of men) This unstraightness or difference from the nature of men is not a defect because it is from the creation of Allah (S.W.T.), and Allah (S.W.T.) says what can be translated as, "Verily, We created mankind of the best stature…" [surat At-teen (verse 4)] Allah’s creation cannot have fault, and the word “mankind” consists of both men and women. Allah (S.W.T.) created men and women to have a certain nature that helps them execute their duties and responsibilities and play their roles in life.
The good treatment of man toward his wife is an indication of his quality and the completion of his belief. The prophet said, "The best among you is the best to their family, and I am the best one to my family." [An authentic hadith reported by Imams At-Tirmithi, Ibn Hibban, and Ibn Majah]
The prophet (S.A.W.) also said, "The most complete believer in faith is the best in morals, and the best among you is the best to their women." [An authentic hadith, reported by Imam At-Tirmithi]
Allah (S.W.T.) commands us in three places in the Noble Qur'an what can be translated as "…Either you keep her (the wife) with goodness or release her with kindness." [surat Al-Baqarah, (verse 229)] and He (S.W.T.) also says what can be translated as, "...keep them (the women) in a good manner..." [surat At-Talaq, (verse 2)] and thirdly He (S.W.T.) says what can be translated as “…And live with them (the women) honorably…” [surat An-Nisa', (verse 19)]
It is very important for each spouse to know what their duties and rights are as well as the duties and rights of their partner. If everyone knows what their duties and rights are, then they can begin to implement them properly. The implementation of these rights and duties are essential to building a good Muslim family. On the other hand, completely or partially denying these rights and duties, will surely lead to aggression and injustice. The results could be damaging to marital life.
The Duties of the Husband to His Wife:
1. Dowry: mahr—is the obligatory bridal gift from the husband to his wife without any material equivalent in return. Allah (S.W.T.) says what can be translated as, “And give to the women (whom you marry) their mahr (obligatory bridal gift) with a good heart…” [surat An-Nisa’, (verse 4)] The mahr gift belongs to the wife, alone. It is not allowed for anyone else (husband, father, or brother) to take anything from it without clear consent from her. If someone forces her or deceives her into consenting, or if she gives permission out of shyness, then whoever took it or took even a part of it would be committing a sin. Allah (S.W.T.) says what can be translated as, “…But if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.” [surat An-Nisa’, (verse 4)] But Allah also says what can be translated as, “… and you have given one of them (the wife) a Qentar (a great amount of gold) as Mahr, do not take the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?” [surat An-Nisa’, (verse 20)]
Islam has not defined a certain amount of dowry, but left it to be defined according to the varying circumstances of the husband and the wife. But the prophet (S.A.W.) encouraged Muslims not to make the dowry so high that it would be a hindrance to marriage. The Prophet (S.A.W.) said, "The most blessed women are the easiest in their dowry." [An authentic hadith reported by Imams Al-Hakem, Al-Bayhaqi, and Ibn Hibban] Omar Ibn Al-Khattab (R.A.) delivered a speech one day and said, “Do not make the woman’s dowry high. If a high dowry had been considered to be a great deed that made you worthy in the sight of Allah (S.W.T.), the prophet (S.A.W.) would have been the first one to ask for it. And I did not know the prophet (S.A.W.) married his wives and wedded his daughters for more than 12 ounces of silver." [An authentic hadith reported by Imams At-Tirmithi, Abu Dawuud, Al-Nasa'i and Ibn Majah]
Other Duty of the Husband to His Wife:
2. Financial support: This includes anything that the wife needs such as food, clothing, housing, furniture, utilities, transportation and everything else she needs within reason. Spending is obligatory upon the husband for his wife even if she is wealthy. The prophet (S.A.W.) said, "...They have the right that you spend on them and clothe them within reason." [Reported by Imam Muslim]
Islam has not defined the amount of spending, but left it to be defined according to the different financial abilities of the husband. Allah (S.W.T.) says what can be translated as, “Let the rich man spend according to his means, and the man whose resources are restricted, let him spend from what Allah has given him. Allah puts no burden on any person beyond what He has given him…” [surat At-Talaq, (verse 7)]
The man is not allowed to spend on himself lavishly and withhold spending on his wife and his children. The prophet (S.A.W.) said, “It is enough sin on a person, who leaves those under his guardianship without enough financial support.” [An authentic hadith reported by Imams Ahmad and Al-Hakim]
In another authentic hadith a man asked the Prophet Muhammad (S.A.W.), “What are the obligations of the husband to his wife?” The prophet (S.A.W.) replied: "To provide her food when he eats and clothing when he gets himself clothes." [Reported by Imams Abu Dawud, Ibn Majah and Al-Bayhaqi]
If a man withholds his spending on his wife and children out of stinginess, then the wife has the right to take the amount of money that she needs, within reason, even without his knowledge. Hind asked the prophet (S.A.W.), “Oh messenger of Allah (S.W.T.), my husband Abu Sufian is a stingy man and does not give me what is enough for me and my child, except when I take from him without his knowledge." The prophet (S.A.W.) said, "Take what is enough for you and your child within reason." [Reported by Imams Bukhari, Muslim, and others]
The prophet (S.A.W.) encouraged husbands to spend on their wives and their children, and he considered that to be from among the best kind of spending for the cause of Allah (S.W.T.). The prophet Muhammad (S.A.W.) said, "If a Muslim man spends on his family and expects a reward from Allah (S.W.T.), it will be considered as a charity." [Reported by Imams Bukhari and Muslim] In another hadith, the prophet (S.A.W.) also said, "The best [reward for a] Dinar a man spends is the Dinar he spends on his family..." [Reported by Imams Muslim, At-Tirmithi, and Al-Bayhaqi]
Other Duty of the Husband to His Wife:
3. Providing the knowledge and upbringing that the wife needs in the subjects of religion and of the worldly life. If the husband does not offer her knowledge, she will have to go out and seek knowledge even without his permission because Islam made seeking knowledge obligatory upon every Muslim male and female. Allah (S.W.T.) says what can be translated as, “O you who believe! Ward off from yourselves and your families a fire whose fuel is men and stones…” [surat At-Tahrim, (verse 6)] Ali (R.A.) interpreted this as, "Instill good manners in them and teach them." Mujahid said, “Fear Allah and advise your family to fear Allah.” Qatadah said, “You command them to obey Allah, and forbid them from disobeying Allah, and supervise them and help them obey Allah's commands.”
Other Duty of the Husband to His Wife:
4. Good companionship is obligatory upon the husbands toward their wives. Allah (S.W.T.) says what can be translated as, “And live with them (the women) honorably…” [surat An-Nisa’, (verse 19)] This is done by understanding the nature of women and by being kind and gentle while dealing with her. This leads to fun and happiness in marital life. It was authenticated that the prophet (S.A.W.) used to joke with his wives. He also used to help them in their housekeeping. A'ishah said, "The prophet (S.A.W.) used to participate with the work of his family, and if he heard the athan, he went out (for prayer)." [Reported by Imams Bukhari and Abu-Dawud] In another authentic hadith, the prophet (S.A.W.) used to race Aishah in running, and one day, she managed to beat him, so he said, “You won this time, and I won last time.” [Reported by Imam Ibn-Majah] The prophet (S.A.W.) considered kindness and playing with the family as an indication of completing one's faith, so he said, “The best, complete believer in faith is the one best in morals and most kind with his family.” [An authentic hadith reported by Imam At-Tirmithi, Al-Hakim, and Ahamd]
Good companionship includes consulting the wife for her opinion, and not making his opinion the only opinion used in running the affairs of the family, or even in running the affairs of the public that is of the concern of the Ummah. Allah describes Muslims as people who consult with others in all of life's affairs, and so He says what can be translated as, “…and who (conduct) their affairs by mutual consultation…” [surat As-Shura, (verse 38)] This includes every Muslim, without exception.
The prophet (S.A.W.) once sought the opinion of his wife, Umu-Salamah, after the peace treaty of Al-Hudaibiyah. At that time, when the prophet (S.A.W.) decided not to enter Makkah for Umrah and ordered the companions to end their Ihram, they did not carry out his order. So he went to Um-Salamah and said: "The people are destroyed because I ordered them and they did not obey.” She said, "Oh messenger of Allah (S.W.T.), the people are in hardship because of their feelings. This is because they came for umrah and now you are telling them not to enter Makkah and end their ihram. But if you go out to them and slaughter your camel and call on your barber to cut your hair, the people will follow you." So the prophet (S.A.W.) did what she suggested, and, when the people saw him doing it by himself, they went to their camels and slaughtered them and ended their Ihram. The Prophet took Um-Salamah's advice, and because of it the companions were saved from disobeying the Prophet (S.A.W.) and also saved from Allah's punishment.
The Duties of The Wife to Her Husband:
1. One of the greatest duties of the wife to her husband is to obey him. This obedience is obligatory on her within the limits of her duties to him. But outside those duties, this obedience is only recommended. For example, it is only recommended not obligated for her to cook or clean if he asks her. There are certain conditions that must be met in all obligatory and recommended obedience they are:
The Conditions of Obedience to the Husband
a. The wife must obey her husband, as long as it doesn’t interfere with her obedience to Allah (S.W.T.) because no one should obey anyone else if that obedience leads to disobeying Allah (S.W.T.). On the contrary, it is then obligatory upon her to disobey him. And if she obeys him in prohibited requests, then she would be committing a sin.
b. This obedience should not lead to physical, mental, or emotional damage to the wife because there should be no harm done to anyone in Islam. The prophet (S.A.W.) said, “There should be neither harming nor reciprocating harm.” [A good hadith reported by Imams Malik, Ibn-Majah and others]
c. She does not have to obey him if he asks her to do pointless things. Everything we do should make sense and have a reason behind it. If the things the husband requests are senseless, then they are worthless and should not be respected.
The obedience of the wife to her husband within these guidelines has a great, positive impact on marital life. For this reason, there are numerous ahadith that emphasize the obedience of the wife to her husband. The prophet (S.A.W.) said, “If a woman prays her five (daily prayers), and fasts her month (the month of Ramadan) and protects her private parts, and obeys her husband, it is said to her (on the Day of Judgment): enter Paradise from any door you want.” [An authentic hadith, reported by Imams Ahmad and At-Tabarani] In this hadith, the prophet (S.A.W.) emphasizes the importance of the obedience of the wife to her husband. He (S.A.W.) combined the obedience of the wife to her husband with the five daily prayers and the fasting of the month of Ramadan. We see that obeying her husband and fulfilling her duties toward her husband comes immediately after fulfilling her duties toward Allah (S.W.T.). Doing all this leads to Paradise on the Day of Judgment
In another authentic hadith the prophet (S.A.W.) said, “If I had ordered anyone to prostrate to anyone else, I would have ordered the woman to prostrate to her husband, because of his great rights due on her.” [Reported by Imams Abu-Dawud and At-Tirmithi] And in another authentic narration the prophet also added, “By whom my soul is in his hand, the woman will not fulfill her duties toward her Lord until she fulfills her duties toward her husband.” [Reported by Imams Ibn-Majah, Al-Hakim, and Ibn-Hibban]
The prophet (S.A.W.) said, “Any woman who dies and her husband is pleased with her, she will enter Paradise.” [An authentic hadith reported by Imams Ibn-Majah and Al-Hakim]
The prophet (S.A.W.) clarified to us that one of the things that leads a woman to the Hell Fire on the Day of Judgment is her ingratitude and denial of her husband's good treatment of her. The prophet (S.A.W.) said, “I looked into the Hell Fire, and I found most of its dwellers to be women; because they deny the good companion; if you have been good with one for your whole life, and then she saw something from you that she dislikes, she would say: I have not seen anything good from you.” [Reported by Imam Bukhari]
2. One of the wife's duties to her husband is that she honors him, protects his and her honor, and protects his wealth, his children, and his house. Allah (S.W.T.) says what can be translated as, “…Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (their chastity, their husband’s property, etc.).” [surat An-Nisa’, (verse 34)] The prophet (S.A.W.) said, “...and the woman is responsible in her husband's house and she will be accountable for what she is responsible for...” [Reported by Imams Bukhari and Muslim] The prophet (S.A.W.) also said, “...and the woman should not spend anything from her husband's possessions without his permission.” The prophet was asked, “Even food?” The prophet (S.A.W.) replied, “That's our best wealth.” [A good hadith reported by Imams At-Tirmithi and Ibn-Majah]
3. Another duty of the wife is that she not allows anyone to enter or stay in his home without his permission. The prophet (S.A.W.) said, “....Your rights on them (your wives) are that they do not allow anyone that you dislike to sleep in your beds and do not allow anyone that you dislike to enter your home…” [An authentic hadith reported by Imams At-Tirmithi and Ibn-Majah]
4. Also, the wife should not voluntarily fast while the husband is present, except with his permission. The prophet (S.A.W.) said, “It is not allowed for a woman to fast (voluntarily) while her husband is present, except with his permission.” [Reported by Imams Bukhari, Muslim, and Abu-Dawud]
5. The wife must not refuse her husband's request to come to bed. The prophet (S.A.W.) said, “If a man asks his wife to bed and she refuses, and he slept while he was angry at her, the angels will curse her until she wakes up in the morning.” [Reported by Imams Bukhari and Muslim] The prophet (S.A.W.) also said in another authentic hadith, “If a man calls his wife to his bed, let her come even if she is busy baking bread.” [Reported by Imam At-Tirmithi] And in another authentic narration he said, “Let her come even if he asks her while she is on the back of a camel.” [Reported by Imams Al-Hakim and Ibn-Majah]
6. The wife should protect the marriage and not ask for divorce unless there is a valid reason. The prophet (S.A.W.) said in an authentic hadith, “Any woman that asks her husband for divorce without a real cause, it is not allowed for her to smell Paradise.” [Reported by Imams At-Tirmithi, Abu-Dawud, and Ibn-Majah]
7. Another duty of the wife is that she takes care of herself and looks her best, and that she should keep smiling for her husband and avoid frowning or dressing in a way that her husband does not like. This is because the prophet (S.A.W.) said in an authentic hadith, “The best among women is the one who makes you happy when you look at her.” Likewise, the husband should also do the same for his wife. Ibn-Abbas (R.A.) said, “I look my best for my wife as she looks her best for me…” He based his opinion on what Allah (S.W.T.) says in what can be translated as, “…And they (women) have rights (over their husbands) similar (to those of their husbands) over them…” [surat Al-Baqarah, (verse 228)]
Finally, there is a duty that is due upon both the husband and the wife. Both have a duty to each other that they keep secret what is between them in their marital relationship. Neither one of them should talk about it to anyone else, because releasing this secret is a sin. Asma’ bint Yazeed was with the Prophet (S.A.W.) while men and women were present, when the prophet (S.A.W.) said, “Is there a man who tells what he did with his wife or is there a woman who tells what she did with her husband?” They all became quiet. So I said, “Yes, Oh messenger of Allah, both do.” The prophet (S.A.W.) said, "So do not do that, this is as if a male Satan met a female Satan on some road and slept with her while people were watching them.” [An authentic hadith reported by Imam Ahmad]