Source: WhyMuhammad. Net
All Prophets come with signs and evidences furnished by God that they
truly are what they claim to be. Among these signs are miracles
witnessed by the people that defy the laws of nature.
Generally, miracles are experienced only by the people who were there
when the miracle actually occurred. Allah, however, furnished the
Prophet Muhammad (peace be upon him) with a miracle that would endure
for all time. That miracle is the Qur'ân. It is appropriate that the
final Messenger should have an enduring miracle, since his Message is
binding on Creation until the Last Day.
The Qur'ân is the revealed word of Allah that He has preserved from
corruption. The Qur'ân reads: "Surely We have revealed the Reminder
and We will most surely be its guardian." "No falsehood can approach
it from before or behind it. It is sent down by One Full of Wisdom,
Worthy of Praise."
In the Qur'ân, Allah challenges the Arabs to produce something like
it. "Say: `If the whole of humanity and the Jinn were to gather
together to produce the like of this Qur'ân, they could not produce
the like thereof, even if they backed up each other with help and
support."
This challenge was reduced even further to the point where only one
chapter of the Qur'ân was needed: "And if you are in doubt as to that
which We have revealed to Our servant, then produce a chapter like it
and call on your witnesses besides Allah if you are truthful. But if
you do not do it, and never shall you do it, then fear the fire whose
fuel is men and stones, prepared for the unbelievers."
This is Islam's eternal miracle. The challenge remains open and unmet
to this very day. There are many aspects of the Qur'ân's miraculous
inimitability. Among these are its eloquence and its style.
The Arabs were given this challenge and they were the masters of
their language and were well known for their eloquence. Not one of
them, however, could produce a single chapter comparable to the
Qur'ân.
Today, we are conveying this challenge once again to all humanity.
This challenge has stood for over 1400 years and continues to be a
testimony to the truth of the Qur'ân and the Messenger who brought
it. The enemies of Islam have always had in this challenge a perfect
opportunity to prove Islam false. They definitely had enough reason
to try. It would have surely been much less strenuous for them to
pick up the pen and write then to pick up the sword and die trying to
suppress Islam. It would have been far less costly than the time and
money they spent on fighting against Islam.
We feel that by conveying this challenge we have done our duty. It
becomes the duty of the one who hears it to hear the Qur'ân in its
entirety and not to rely on unbelievers for their information but go
directly to the source.
Another proof that Muhammad (peace be upon his) is Allah's Messenger
is the strength of the religion that he was sent with and the fact
that it has been preserved from corruption. We can see all the
scholarly disciplines that developed around it over the ages and how
Islam was able to respond to all the changes that took place
throughout history.
Islam has retained its strength while the Muslim world has
passed through periods of strength and weakness and of freedom and
occupation.
Among the evidence that Muhammad (peace be upon him) is a Prophet of
God is the fact that his coming was foretold by the Prophets who came
before. In their books and their statements they described him and
his followers. They even mentioned him by name. The Qur'ân states
this fact in the following verses:
"And when Jesus the son of Mary said: `O Children of Israel! Lo! I am
the Messenger of God unto you, confirming that which was revealed
before me in the Torah and bringing glad tidings of a Messenger who
cometh after me, whose name shall be the Praised One.' Yet when he
hath come unto them with clear proofs, they say: This is mere magic."
"Those who follow the Messenger, the Prophet who can neither read nor
write, whom they will find described in the Torah and the Gospel
which are with them. He will enjoin on them that which is right and
forbid them that which is wrong. He will make lawful for them all
good things and prohibit for them only the foul; and he will relieve
them of their burden and the fetters that they used to wear. Then
those who believe in him, and honor him, and help him, and follow the
light which is sent down with him: they will be the ones to prosper."
In spite of the distortions and deletions made by some Jewish rabbis
and Christian priests to their sacred texts, and in spite of the
incorrect interpretations they imposed on them, there still remains
within those texts enough to establish the proof of Muhammad (peace
be upon him) being a prophet of God. To highlight a few of the places
in their texts wherein his coming is foretold, we request from you to
look at the following: Deuteronomy [33:1] and [18:15-19], Isaiah
[42:1-5], Habakkuk [3:3], Song of Solomon [72:1-19], John [14:16] and
[14:26], and 1John [2:1]. Another proof that Muhammad (peace be upon
him) was a prophet of Allah
is the history of his mission, the events of his life, the success of
his followers, and how swiftly Islam spread throughout the nations of
the world.
The attributes of Prophet Muhammad (peace be upon him) and his mode
of conduct show us that he was truly a prophet of God. He was, in
every aspect of his character, an exemplary human being and history
has never witnessed anyone else like him.
He was of good appearance and was always neatly dressed, preferring
to wear white. He was clean and commanded others to observe
cleanliness. When a person approached him and told him that he liked
to wear nice clothes and nice shoes, the prophet (peace be upon him)
replied by saying: "God is beautiful and He loves beauty." He was of
impeccable taste and had a discriminating palate, but was never
ostentatious or frivolous. He said: "A son of Adam can fill no vessel
worse than his stomach It is enough for him to eat enough to keep him
standing straight. If he must consume more, then he may fill a third
of his stomach with food, a third with drink, and a third should be
left for air." His manners were refined and he was well spoken. He
was cheerful and would greet people with a smile. Those who met him
liked him instantly and would never tire of his company or
conversation. In fact, those who sat in his company would often
forget everything else in the world while they were with him. They
felt in awe of his presence, not because he was powerful like a king
or despot, but because of the strength of his character and his
devotion to Allah.
One of his most pronounced character traits was his capacity for
mercy. He had great love and compassion for the poor and preferred to
sit and partake of meals in their company. He showed great empathy
for the sick and would go out of his way to help them. He would not
leave a sick person or a child in need without fulfilling that need.
He showed mercy to the orphans and encouraged people to care for
them. He had great affection for children and would often carry
babies and make them laugh. He taught his followers that children had
the right to play and to be humored.
His mercy extended even to animals. He commanded his followers to be
kind to the animals in their care and prohibited abusing them He
instructed that animals used for food should be slaughtered carefully
and with compassion. He reprimanded a man for overburdening his camel
and failing to give it sufficient nourishment. He also informed us
that a woman once was consigned to Hell for her mistreatment of a
cat. She had locked it up and denied it food until it starved to
death. Conversely, a prostitute received God's forgiveness and
entered heaven because she showed pity on a thirsty dog and gave it
water. Once he was asked if people were rewarded for the good
treatment they gave to animals. The Prophet (peace be upon him)
replied: "For every creature possessing a liver there is a reward."
Added to his mercy was his courage. Prophet Muhammad (peace be upon
him) was among the most courageous of people. His was not the courage
of tyrants but a courage that stemmed from faith in the promise of
God. It was the courage of someone who lived according to the
religion of God and considered the pleasure of God more important
than life itself. He was always present in the battlefield during
war, and when things became severe, he would be seen fighting in the
front lines. He would remain firm even when other brave men would
turn to flee.
He never hesitated in the face of falsehood and never ceased to call
to the truth, even when most of the people of the Earth were opposed
to him. He never wavered on any of his principles but continued to
enjoin what was right and forbid what was wrong.
He was also very forgiving to those who wronged him. He never became
angry or hateful on a personal level. No matter how greatly someone
wronged him when he was weak, he would show that person clemency when
he was in a position of power. He would accept excuses even when he
knew that the one making the excuse was lying. He would even make
excuses for those who wronged him and did not offer excuses of their
own.
He was the most generous of people. He gave in charity like a person
who had no fear of poverty. He never once refused to give to someone
who asked. He gave everything that came into his possession to the
poor and the needy. He would prefer his guests to himself and the
members of his household. He usually sufficed himself and his family
with dates and water and months would sometimes go by without a
cooking fire being lit in his house.
He was at the same time a most exemplary husband. He was very
affectionate and caring. He was quick to overlooke mistakes. He
never once hit one of his wives, nor did he ever raise his voice to
them or ridicule them. He always showed kindness. He would indulge
them in anything that was not sinful. He shared in the housework and
took care of himself. He mended his own clothes and shoes. He always
exhorted his male followers to be good to their wives and warned them
against mistreating them. He made sure to do so during his greatest
sermon which he gave during his farewell pilgrimage.
Prophet Muhammad (peace be upon him) was kind to his servants. He
commanded his followers not to overwork their servants and commanded
that they must eat the same food that the members of the household
eat and wear clothing of the same quality. Anas b. Mâlik said: "I
worked as a servant for the Prophet (peace be upon him) in his
residence and on his journeys. No matter what I did, he never once
said to me: "Now why did you do that?" Likewise, no matter what I
might have failed to do, he never once said to me: "Now why didn't
you do that?"
Once the Prophet (peace be upon him) saw a man beating his slave. The
Prophet said to him: "God is more capable of punishing you than you
are of punishing him."
Upon hearing this, the man stopped and said: "I set him free for the
sake of Allah."
The Prophet (peace be upon him) then said: "If you did not free him,
you would have been touched by the fire."
The Prophet (peace be upon him) was extremely shy and modest. He
hated foul speech He never once uttered a foul word. He said: "A
strong sense of shame is a good quality in every way." He also
said: "Nothing but good comes from having a strong sense of shame."
He was also very humble. He taught his followers: "None will enter
Paradise who has within his heart an atom's weight of pride." He used
to sit on the floor and eat. He forbade his companions from standing
in honor when he entered the room. When he walked, he never expected
anyone to move out of the way. He never allowed himself to stand out
in his dress or his steed. He never seated himself in a place of
honor when he was in the company of others.
Above all of these qualities was his devotion to God. He immersed
himself in worship and eschewed the pleasures of the world. The
remembrance and praise of God was always on his lips. He always
sought the forgiveness of his Lord. His reverence of God often
brought him to tears. He fasted so much that it sometimes seemed that
he never went a day without fasting. He spent long stretches of the
night standing in prayer until his ankles would swell. When he was
asked why he worshipped so much when God had forgiven him all of his
past and future sins, he replied: "Should I not then be a grateful
servant?"
These are just a few of his noble qualities. There is no way we can
do justice to him in such a short time. The combination of worldly
and spiritual perfection that he exhibited was a miracle in and of
itself and a testimony to his truly being a prophet of God.
Compiled, edited and adapted by Khalid Latif
Tags: allahu akbar, islam, islamic sites, jennah, jihaad, knowledge, quran, spreading islam, stories of islam, the heart, the phrophet (pbuh), ummah
'and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things'. [Quran:64:11]
Friday, June 13, 2008
ISLAM'S ACCEPTANCE OF JUDAISM AND CHRISTIANITY
Harunyahya
We are living in an era in which the world is desperately in need of peace, friendship, and solidarity. The tensions and conflicts that so defined the twentieth century continue in this new century, and innocent people all around the world continue to suffer from them.
Despite the urgent need for solidarity and cooperation, certain circles are inciting conflict, particularly conflict between the world's two greatest and deep-rooted civilizations. This issue needs to be scrutinized, as the war of civilizations that they envisage would have disastrous consequences for humanity. One of the best ways of preventing such a disaster is to strengthen the dialogue and cooperation between these civilizations. This is not a hard task, as there are no fundamental differences between Islam and the Judeo-Christian western world. To the contrary, there is much common ground between them. Considering the current situation and the nature of the world's problems, these shared values will make the cooperation necessary for solving them possible.
Today, ideological struggles continue to divide the world. However, Muslims are not at one pole and Jews and Christians are not at the opposing pole. In fact, one pole represents people who believe in God's existence and unity, and the other pole represents the unbelievers, who believe in such anti-religious ideologies as materialism and Darwinism. There is only one way to defeat the alliance of the various groups of unbelievers on an ideological level: eradicate the negative and destructive influences of anti-religious materialism and further the cause of a society dominated by morality, happiness, tranquility, security, and prosperity. This will be done by forming an alliance of all conscientious people, namely, sincere Christians, along with religious Jews and Muslims, who will come together and unite in this common cause.
There have been conflicts and disputes between members of these three religions in the past, but those were the result of the erroneous reasoning and evil motives of certain states, nations, and individuals who pursued their own economic and political gain instead of the central beliefs of Judaism, Christianity, and Islam. One of the common aims of these divinely revealed religions is to ensure the happiness, security, peace, and tranquility of all people by opposing conflict.
Therefore, this dialogue and alliance will be based on the sincere believers' quest for justice, peace, and support for all people. The resulting dialogue will not be restricted to meetings and conferences, but will cement an alliance between people who advocate common values, fight for the same cause, and seek permanent solutions to common problems.
Muslims, Christians, and Jews have common principles of faith, worship, and moral values and face common dangers. Thus, the People of the Book (Christians and Jews) are called on to unite with Muslims as fellow believers opposed to atheism, anti-religiosity, and social as well as moral degeneration. All Jews, Christians, and Muslims who are sincere, conscientious, tolerant, helpful, conciliatory, reasonable, virtuous, peaceful, and fair to recognize that we believe in the same God and strive to live and extend the reach of God's morality, should spread this virtue around the world.
We Muslims love and respect Prophets Moses (pbuh) and Jesus (pbuh), know that they are loved and dear people in God's presence, and believe in all His Prophets. Furthermore, we respect Jewish and Christian beliefs, values, and traditions, for God commands us to invite the People of the Book to "unite on a common premise":
Say: "O People of the Book! Come to a proposition that is the same for us and you-that we should worship none but God, not associate any partners with Him, and not take one another as lords besides God." If they turn away, say: "Bear witness that we are Muslims." (Qur'an, 3:64)
Muslims are people who believe in the Qur'an revealed to Prophet Muhammad (may God bless him and grant him peace) as well as in the earlier divinely revealed books: the Pages of Abraham (pbuh), the Torah revealed to Moses (pbuh), the Book of Psalms revealed to David (pbuh), and the Bible revealed to Jesus (pbuh). However, over time these books were tampered with and therefore contain both accurate (e.g., belief in God, virtue, the Day of Judgment, and the rejection of idolatry), and inaccurate information. Some of the verses read:
He has sent down the Book to you with truth, confirming what was there before it. And He sent down the Torah and the Gospel. (Qur'an, 3:3-4)
We sent down the Torah containing guidance and light, and the Prophets who had submitted themselves gave judgment by it for the Jews?as did their scholars and their rabbis?by what they had been allowed to preserve of God's Book, to which they were witnesses. (Qur'an, 5:44)
God states that the People of the Book are believers as thus:
They are not all the same. There is a community among the People of the Book who are upright. They recite God's Signs throughout the night, and they prostrate. They believe in God and the Last Day, enjoin the right and forbid the wrong, and compete in doing good. They are among the righteous. You will not be denied the reward for any good thing you do. God knows those who guard against evil. (Qur'an, 3:113-15)
Among the People of the Book are some who believe in God and in what has been sent down to you and what was sent down to them, and who are humble before God. They do not sell God's Signs for a paltry price. Such people will have their reward with their Lord. And God is swift at reckoning. (Qur'an, 3:199)
Therefore, a Muslim's attitude toward the People of the Book reflects the probable existence of genuinely faithful people among them. Only God knows the hearts of people, and He reveals that some Jews and Christians have earned His good pleasure.
God reveals that He has created a way and a method for all nations. Throughout history, He has sent Prophets to people to inform them of His laws, commands, and prohibitions. Essentially, all Prophets have invited their nations to believe in and worship God and to abide by the limits
He has established for humanity. In other words, all true religions in their original state are based on the principles of not associating others with Him and of working to win His good pleasure, compassion, and Paradise. All nations are expected to follow God's will without fail and to do good deeds in order to earn His reward:
We have appointed a law and a practice for every one of you. Had God willed, He would have made you a single community, but He wanted to test you regarding what has come to you. So, compete with each other in doing good. Every one of you will return to God, and He will inform you regarding the things about which you differed. (Qur'an, 5:48)
We are living in an era in which the world is desperately in need of peace, friendship, and solidarity. The tensions and conflicts that so defined the twentieth century continue in this new century, and innocent people all around the world continue to suffer from them.
Despite the urgent need for solidarity and cooperation, certain circles are inciting conflict, particularly conflict between the world's two greatest and deep-rooted civilizations. This issue needs to be scrutinized, as the war of civilizations that they envisage would have disastrous consequences for humanity. One of the best ways of preventing such a disaster is to strengthen the dialogue and cooperation between these civilizations. This is not a hard task, as there are no fundamental differences between Islam and the Judeo-Christian western world. To the contrary, there is much common ground between them. Considering the current situation and the nature of the world's problems, these shared values will make the cooperation necessary for solving them possible.
Today, ideological struggles continue to divide the world. However, Muslims are not at one pole and Jews and Christians are not at the opposing pole. In fact, one pole represents people who believe in God's existence and unity, and the other pole represents the unbelievers, who believe in such anti-religious ideologies as materialism and Darwinism. There is only one way to defeat the alliance of the various groups of unbelievers on an ideological level: eradicate the negative and destructive influences of anti-religious materialism and further the cause of a society dominated by morality, happiness, tranquility, security, and prosperity. This will be done by forming an alliance of all conscientious people, namely, sincere Christians, along with religious Jews and Muslims, who will come together and unite in this common cause.
There have been conflicts and disputes between members of these three religions in the past, but those were the result of the erroneous reasoning and evil motives of certain states, nations, and individuals who pursued their own economic and political gain instead of the central beliefs of Judaism, Christianity, and Islam. One of the common aims of these divinely revealed religions is to ensure the happiness, security, peace, and tranquility of all people by opposing conflict.
Therefore, this dialogue and alliance will be based on the sincere believers' quest for justice, peace, and support for all people. The resulting dialogue will not be restricted to meetings and conferences, but will cement an alliance between people who advocate common values, fight for the same cause, and seek permanent solutions to common problems.
Muslims, Christians, and Jews have common principles of faith, worship, and moral values and face common dangers. Thus, the People of the Book (Christians and Jews) are called on to unite with Muslims as fellow believers opposed to atheism, anti-religiosity, and social as well as moral degeneration. All Jews, Christians, and Muslims who are sincere, conscientious, tolerant, helpful, conciliatory, reasonable, virtuous, peaceful, and fair to recognize that we believe in the same God and strive to live and extend the reach of God's morality, should spread this virtue around the world.
We Muslims love and respect Prophets Moses (pbuh) and Jesus (pbuh), know that they are loved and dear people in God's presence, and believe in all His Prophets. Furthermore, we respect Jewish and Christian beliefs, values, and traditions, for God commands us to invite the People of the Book to "unite on a common premise":
Say: "O People of the Book! Come to a proposition that is the same for us and you-that we should worship none but God, not associate any partners with Him, and not take one another as lords besides God." If they turn away, say: "Bear witness that we are Muslims." (Qur'an, 3:64)
Muslims are people who believe in the Qur'an revealed to Prophet Muhammad (may God bless him and grant him peace) as well as in the earlier divinely revealed books: the Pages of Abraham (pbuh), the Torah revealed to Moses (pbuh), the Book of Psalms revealed to David (pbuh), and the Bible revealed to Jesus (pbuh). However, over time these books were tampered with and therefore contain both accurate (e.g., belief in God, virtue, the Day of Judgment, and the rejection of idolatry), and inaccurate information. Some of the verses read:
He has sent down the Book to you with truth, confirming what was there before it. And He sent down the Torah and the Gospel. (Qur'an, 3:3-4)
We sent down the Torah containing guidance and light, and the Prophets who had submitted themselves gave judgment by it for the Jews?as did their scholars and their rabbis?by what they had been allowed to preserve of God's Book, to which they were witnesses. (Qur'an, 5:44)
God states that the People of the Book are believers as thus:
They are not all the same. There is a community among the People of the Book who are upright. They recite God's Signs throughout the night, and they prostrate. They believe in God and the Last Day, enjoin the right and forbid the wrong, and compete in doing good. They are among the righteous. You will not be denied the reward for any good thing you do. God knows those who guard against evil. (Qur'an, 3:113-15)
Among the People of the Book are some who believe in God and in what has been sent down to you and what was sent down to them, and who are humble before God. They do not sell God's Signs for a paltry price. Such people will have their reward with their Lord. And God is swift at reckoning. (Qur'an, 3:199)
Therefore, a Muslim's attitude toward the People of the Book reflects the probable existence of genuinely faithful people among them. Only God knows the hearts of people, and He reveals that some Jews and Christians have earned His good pleasure.
God reveals that He has created a way and a method for all nations. Throughout history, He has sent Prophets to people to inform them of His laws, commands, and prohibitions. Essentially, all Prophets have invited their nations to believe in and worship God and to abide by the limits
He has established for humanity. In other words, all true religions in their original state are based on the principles of not associating others with Him and of working to win His good pleasure, compassion, and Paradise. All nations are expected to follow God's will without fail and to do good deeds in order to earn His reward:
We have appointed a law and a practice for every one of you. Had God willed, He would have made you a single community, but He wanted to test you regarding what has come to you. So, compete with each other in doing good. Every one of you will return to God, and He will inform you regarding the things about which you differed. (Qur'an, 5:48)
MUSLIMS AND THE PEOPLE OF THE BOOK IN HISTORY
Harunyahya
Unbiased people who study Islamic history and the Muslims' relationship with the Jews and Christians living under Islamic rule will come across the following fact: The People of the Book have always lived in peace and tranquility under Islamic rule.
God reveals that those Christians and Jews who believe in Him and the Day of Judgment and do good deeds will receive the fairest rewards for their virtue:
Those who believe, those who are Jews, Christians, and Sabaeans, all who believe in God and the Last Day and act rightly will have their reward with their Lord. They will feel no fear and will know no sorrow. (Qur'an, 2:62)
Prophet Mohammed's (may God bless him and grant him peace) Exemplary Attitude
Prophet Mohammed (saas), the best role model for Muslims who deal with the People of the Book, was always just and compassionate toward Jews and Christians and tried to create an atmosphere based on reconciliation and love among these three religious communities. Various agreements and guarantees allowed Christians and Jews to live as autonomous religious communities.
Prophet Mohammed (saas) allowed the Jews to become a party to the Constitution of Madinah signed with the Aws and Khazraj clans, which permitted them to continue living as a separate religious community. The basis for this acceptance of the Jews' faith and traditions was laid down in the following article: "The Jews of Banu Awf [non-Muslim minorities] are a community along with the believers. To the Jews their
religion, and to the Muslim their religion." 1
Freedom of Belief and Worship
Beginning at the time of Prophet Mohammed (saas), there has always been freedom of religion in Muslim-ruled lands. Articles guaranteeing the protection of monasteries and churches have been important parts of all agreements signed between Muslims and the People of the Book. Historical documents reveal that many Muslims visited monasteries to rest for the night, to enjoy a meal, or even to have a civilized conversation during their travels or campaigns.
The People of the Book often responded warmly toward Muslims. The following expressions were recorded in an agreement signed by Caliph Umar, which was presented to Abu Ubayda by the Syrian Christians:
[We imposed these terms on ourselves:]… not to withhold our churches from Muslims stopping there by night or day; to open their doors to the traveller and wayfarer; …to entertain every Muslim traveller in our customary style and feed him… We will not abuse a Muslim, and he who strikes a Muslim has forfeited his rights. 2
Under Islamic rule, the People of the Book have always celebrated their religious festivities as they pleased. From time to time, the Muslim leadership even attended them. A letter by the Nestorian Patriarch Isho'yab III (650-60) reveals the Muslim leaders' compassion and acceptance toward the People of the Book:
They [Abbasids] have not attacked the Christian religion, but rather they have commended our faith, honored our priests... and conferred benefits on churches and monasteries. 3
These historical facts reveal that, contrary to much of what we read today, Islam is a religion of peace and acceptance. Christians and Jews lived freely under Muslim rule and enjoyed the freedoms of religious belief and thought.
Tranquility under Muslim Rule
During the first few centuries of the Christian era, Jews oppressed Christians; as the latter became more powerful, they began to oppress Jews and even fellow Christians belonging to other sects. The Middle Ages were dominated by the Catholic church's oppression of all Jews and Christians who did not agree with its teachings. Some non-Catholics sought refuge with the Muslims. The oppression and violence directed by Byzantium against the Egyptian Monophysite and the Jacobean Christians, the horrors endured by those Jews and Orthodox Christians who found themselves in the path of the Catholic Crusaders, and the persecution endured by the Jews of Europe, as well as by the Muslims and Jews in Spain after the reconquista, have never occurred on Muslim soil.
Jews escaping Spanish tyranny found the peace and security they sought on Ottoman soil. Driven out of Spain and faced with more hardship in other countries where they sought refuge, many died of hunger and thirst at the gates of towns and cities they were not permitted to enter.
Jews who boarded Genoese ships were either exploited or sold to pirates. Sultan Bayazid welcomed the Jews into his empire and demanded that the people show them the respect and acceptance to which they were entitled.
The order proclaimed not to refuse the Jews entry or cause them difficulties, but to receive them cordially. 4 Sultan Bayazid is known to history as a religious man, and his hospitality and acceptance were based on the Qur'an's morality.
Living under the Islamic rule, the People of the Book took part in the bustling cultural life. Muslim leaders extended their cultural patronage to the lands they conquered and imported them to Baghdad, capital of the empire, where they would be studied by Muslim, Christian, and Jewish scientists. Each of them in turn, could teach their works based on these studies alongside their own religious beliefs. At a time when Muslims supported science and freedom of thought, Europe, the center of Christianity, had Inquisition courts that burned people at the stake for their heretical, meaning non-Catholic, thoughts or religious beliefs.
The Muslim leaders' sense of justice led many Christians and Jews to bring their cases to Islamic courts, even though they had their own courts with their own laws. At one time, the Nestorian patriarch Mar Timothee I (780-825) even circulated a decree to counteract the ever-increasing number of Christians taking their cases to Islamic courts. 5
The Non-Muslims' Legal Status
The People of the Book living within the Muslim realm were considered dhimmis, rather than prisoners of war, and therefore were guaranteed certain legal rights. For example, in exchange for paying the jizya tax, their lives and property were guaranteed, and they enjoyed freedom of religious belief and thought, were exempted from military service, and had the right to their own law courts to resolve their disputes. On some occasions, their taxes were refunded.
Our Prophet (saas) said: "I am the adversary of those who wrong the dhimmis or burden them with a load they cannot carry." According to this principle, Muslims considered it their duty to protect those non-Muslims living under their rule. The Muslims' sense of justice dictates that dhimmis come under the state's protection.
The amicable history between Muslims and Jews and Christians is an example for the present. The Islamic code of ethics requires that non-Muslims be accepted, that their values and beliefs be respected, and that an environment in which peaceful coexistence is possible be created. Therefore, the spread of this code, as well as efforts to correct some misguided practices claiming to be Islamic, will play an important role.
“To purchase the works of Harun Yahya, please visit www.bookglobal.net.”
Unbiased people who study Islamic history and the Muslims' relationship with the Jews and Christians living under Islamic rule will come across the following fact: The People of the Book have always lived in peace and tranquility under Islamic rule.
God reveals that those Christians and Jews who believe in Him and the Day of Judgment and do good deeds will receive the fairest rewards for their virtue:
Those who believe, those who are Jews, Christians, and Sabaeans, all who believe in God and the Last Day and act rightly will have their reward with their Lord. They will feel no fear and will know no sorrow. (Qur'an, 2:62)
Prophet Mohammed's (may God bless him and grant him peace) Exemplary Attitude
Prophet Mohammed (saas), the best role model for Muslims who deal with the People of the Book, was always just and compassionate toward Jews and Christians and tried to create an atmosphere based on reconciliation and love among these three religious communities. Various agreements and guarantees allowed Christians and Jews to live as autonomous religious communities.
Prophet Mohammed (saas) allowed the Jews to become a party to the Constitution of Madinah signed with the Aws and Khazraj clans, which permitted them to continue living as a separate religious community. The basis for this acceptance of the Jews' faith and traditions was laid down in the following article: "The Jews of Banu Awf [non-Muslim minorities] are a community along with the believers. To the Jews their
religion, and to the Muslim their religion." 1
Freedom of Belief and Worship
Beginning at the time of Prophet Mohammed (saas), there has always been freedom of religion in Muslim-ruled lands. Articles guaranteeing the protection of monasteries and churches have been important parts of all agreements signed between Muslims and the People of the Book. Historical documents reveal that many Muslims visited monasteries to rest for the night, to enjoy a meal, or even to have a civilized conversation during their travels or campaigns.
The People of the Book often responded warmly toward Muslims. The following expressions were recorded in an agreement signed by Caliph Umar, which was presented to Abu Ubayda by the Syrian Christians:
[We imposed these terms on ourselves:]… not to withhold our churches from Muslims stopping there by night or day; to open their doors to the traveller and wayfarer; …to entertain every Muslim traveller in our customary style and feed him… We will not abuse a Muslim, and he who strikes a Muslim has forfeited his rights. 2
Under Islamic rule, the People of the Book have always celebrated their religious festivities as they pleased. From time to time, the Muslim leadership even attended them. A letter by the Nestorian Patriarch Isho'yab III (650-60) reveals the Muslim leaders' compassion and acceptance toward the People of the Book:
They [Abbasids] have not attacked the Christian religion, but rather they have commended our faith, honored our priests... and conferred benefits on churches and monasteries. 3
These historical facts reveal that, contrary to much of what we read today, Islam is a religion of peace and acceptance. Christians and Jews lived freely under Muslim rule and enjoyed the freedoms of religious belief and thought.
Tranquility under Muslim Rule
During the first few centuries of the Christian era, Jews oppressed Christians; as the latter became more powerful, they began to oppress Jews and even fellow Christians belonging to other sects. The Middle Ages were dominated by the Catholic church's oppression of all Jews and Christians who did not agree with its teachings. Some non-Catholics sought refuge with the Muslims. The oppression and violence directed by Byzantium against the Egyptian Monophysite and the Jacobean Christians, the horrors endured by those Jews and Orthodox Christians who found themselves in the path of the Catholic Crusaders, and the persecution endured by the Jews of Europe, as well as by the Muslims and Jews in Spain after the reconquista, have never occurred on Muslim soil.
Jews escaping Spanish tyranny found the peace and security they sought on Ottoman soil. Driven out of Spain and faced with more hardship in other countries where they sought refuge, many died of hunger and thirst at the gates of towns and cities they were not permitted to enter.
Jews who boarded Genoese ships were either exploited or sold to pirates. Sultan Bayazid welcomed the Jews into his empire and demanded that the people show them the respect and acceptance to which they were entitled.
The order proclaimed not to refuse the Jews entry or cause them difficulties, but to receive them cordially. 4 Sultan Bayazid is known to history as a religious man, and his hospitality and acceptance were based on the Qur'an's morality.
Living under the Islamic rule, the People of the Book took part in the bustling cultural life. Muslim leaders extended their cultural patronage to the lands they conquered and imported them to Baghdad, capital of the empire, where they would be studied by Muslim, Christian, and Jewish scientists. Each of them in turn, could teach their works based on these studies alongside their own religious beliefs. At a time when Muslims supported science and freedom of thought, Europe, the center of Christianity, had Inquisition courts that burned people at the stake for their heretical, meaning non-Catholic, thoughts or religious beliefs.
The Muslim leaders' sense of justice led many Christians and Jews to bring their cases to Islamic courts, even though they had their own courts with their own laws. At one time, the Nestorian patriarch Mar Timothee I (780-825) even circulated a decree to counteract the ever-increasing number of Christians taking their cases to Islamic courts. 5
The Non-Muslims' Legal Status
The People of the Book living within the Muslim realm were considered dhimmis, rather than prisoners of war, and therefore were guaranteed certain legal rights. For example, in exchange for paying the jizya tax, their lives and property were guaranteed, and they enjoyed freedom of religious belief and thought, were exempted from military service, and had the right to their own law courts to resolve their disputes. On some occasions, their taxes were refunded.
Our Prophet (saas) said: "I am the adversary of those who wrong the dhimmis or burden them with a load they cannot carry." According to this principle, Muslims considered it their duty to protect those non-Muslims living under their rule. The Muslims' sense of justice dictates that dhimmis come under the state's protection.
The amicable history between Muslims and Jews and Christians is an example for the present. The Islamic code of ethics requires that non-Muslims be accepted, that their values and beliefs be respected, and that an environment in which peaceful coexistence is possible be created. Therefore, the spread of this code, as well as efforts to correct some misguided practices claiming to be Islamic, will play an important role.
“To purchase the works of Harun Yahya, please visit www.bookglobal.net.”
Ahad Ahad
Extreme FMantis
Why shed these tears of sorrow?
Why shed these tears of grief?
Ya nafsy how soon you forget,
After trials come sweet relief
Why turn you from Ar-Rahman?
Why yearn for a listening friend?
Ya nafsy, do you not remember,
On ALLAH (SWT), you must depend?
Have you not read those stories,
Of the trials in days gone by,
Of the Sahabi beloved by ALLAH (SWT),
Who for ALLAH (SWT)’s cause did strive?
Why loosen your hold upon him?
Why fling away, His outstretched Hand?
Ya nafsy, do you not remember,
Bilal's Sabr on the blazing sand?
"Ahad! Ahad!" He cried,
While his flesh did drip and burn.
"Ahad! Ahad!" He cried,
To ALLAH (SWT) alone he turned.
Have you forgotten the firmness of Hamza,
As the gleaming swords did fall?
With Sabr he turned to ALLAH (SWT),
As the Quraish did slice and maul.
Why drown in salty tear drops?
How can you dare compare your pain?
To that of Yasir and Summayah,
As they lay tortured on the scorching plain?
Have you forgotten the charring of Khabbab,
As on burning coals he lay?
Ya nafsy how meagre your suffering,
Wherefore do you lose your way?
Why befriend you not Al-Wali?
Why not in Salat to Him complain?
Like Job who only to Allah,
Turned in all his grief and pain?
Forget you that trials in this life,
Cleanse your heart and make it clean?
Ya nafsy, why all this sadness?
Do you not wish your heart to gleam?
Be patient in all your hardships,
ALLAH (SWT) hears your cries of woe.
So trust Him and His Hikma,
For He knows best and not you.
So tighten your hold upon him,
Lest He withdraw His outstretched Hand!
And remember the example of Bilal,
As he lay anchored on the blazing sand.
"Ahad! Ahad!" he cried,
While his flesh did drip and burn.
"Ahad! Ahad!" he cried,
To ALLAH (SWT) alone he turned.
A MUSLIM CALL TO THE ISRAELIS
These days the Middle East is once again the scene of bloodshed. Israeli troops are employing the most ruthless and cruel methods against Palestinians. The Israeli Army is ruthlessly bombing Palestinian settlements, shooting at children and trying to make Palestine uninhabitable. Some Palestinian radicals, on the other hand, are attacking Israeli civilian targets and spreading violence with their terrible suicide attacks aimed at women and children.
Our heartfelt wish as Muslims is for the anger and hatred on both sides to die down, for the bloodshed to stop and for peace to come to the Middle East. We oppose both the Israeli killing of the innocent and the bombing of innocent Israelis by some radical Palestinians.
In our view, the most important condition for this blind conflict to come to an end and for real peace to be established in the Middle East is for both sides to genuinely and honestly understand and implement their own beliefs. The conflict between Israel and Palestine has taken on the identity of a 'religious war' between Jews and Muslims, whereas in fact there is absolutely no reason for such a war of religion. Both Jews and Muslims believe in God, love and respect the same prophets, and possess the same moral principles. They are not enemies. On the contrary, they are allies in a world in which atheism and hatred of religion are widespread.
Based on that fundamental principle, we call on the Israelis (and all Jews):
1) Muslims and Jews believe in one God, the creator of the universe and all living things. We are all God's servants, and to Him we shall return. So why hate each other? The holy books we believe in are different, but we all abide by those books because we believe they are the revelations of God. So why should we fight one another?
2) Instead of Muslims, would the Israelis rather live among atheists or pagans? The Bible is full of passages describing the terrible cruelties inflicted on the Jews by pagans. The terrible genocide and cruelty inflicted on the Jews by atheists and unbelievers (such as the Nazis, anti-Semitic racists or communist regimes such as Stalin's Russia) are clear for all to see. The atheist forces in question hated the Jews because they believed in God, and that is why they oppressed them. Are not Jews and Muslims on the same side against these atheist, communist or racist forces that hate them both?
3) Muslims and Jews love and respect the same prophets. The prophets Abraham, Isaac, Joseph, Moses or David are at least as important for Muslims as they are for Jews. The lands where these holy figures lived and served God are at least as holy for Muslims as they are for Jews. So why drown those lands in blood and tears?
4) The fundamental values of Israel are also sacred to us Muslims. The word 'Israel' is the name of the Prophet Jacob, who is praised in the Koran and remembered with great respect by Muslims. The Magen David (Star of David) is the holy symbol of the prophet David for us too. According to the Koran, synagogues are places of worship that Muslims must protect. (Koran, 22:40). So why should members of the two religions not live together in peace?
5) The Torah commands Jews to establish peace and security, not to occupy other lands and spill blood. The people of Israel are described as 'a light unto the nations.' As Rabbi Dovi Weiss has said:
"The Jewish people are commanded by Almighty God to live in peace with all peoples and nations on the face of the globe. Our agenda is simple It is to humbly worship the Creator at all times. As Torah Jews we are called upon to feel and express our sense of compassion when any person or group of human beings suffers." 1
If the Israelis continue to treat the Palestinians as they are now, they may be unable to account for that to God. Those Palestinians who kill innocent Israelis, on the other hand, may be unable to account for those murders. Is it not a duty in the eyes of God to put an end to the fighting, which is dragging both sides deeper into satanic violence?
We invite all Jews to consider these facts. God commands us Muslims to invite Jews and Christians to a 'common formula':
Say, "O People of the Book! Let us rally to a common formula to be binding on both us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God." (Koran, 3:64)
This is our call to the Jews, a People of the Book: As people who believe in God and obey His commands, let us come together in the common formula of 'faith.' Let us love God, the Lord and Creator of all of us. Let us abide by His commands. Let us pray to God to lead us further on the path of righteousness. Let us bring love, compassion and peace to each other and the world, not hostility, blood and tears.
That is where the solution to the Palestinian question and other conflicts in the world lies. Come, let us find a solution together. The deaths and suffering of so many innocent people remind us every day what an urgent task this is.
HOW CAN THE PALESTINIAN QUESTION BE RESOLVED?
Based on the principles of toleration and moderation we have outlined above, it is possible to solve the Palestinian question, which has caused so much bloodshed in the Middle East over the last 50 years. In our view, the establishment of peace depends on these two conditions:
1) Israel must immediately withdraw from all the territories it occupied during the 1967 war including East Jerusalem. The occupation that has existed since must come to an end. That is an obligation under international law, U.N. Security Council resolutions and the concept of justice. All of the West Bank and the Gaza Strip must be recognized as belonging to an independent State of Palestine.
2) East Jerusalem, which is home to the important temples of all three theistic religions must be administered by the Palestinian administration, yet this city should have an exclusive status. Jerusalem must be made a free city in which members of all three religions can carry out their obligations in peace.When these conditions are brought about, Israelis and Palestinians will have recognized each others' right to exist, shared the Palestinian lands, and resolved the status of Jerusalem, the subject of a great argument, in a manner satisfactory to the members of all three religions.
Our hope is that the constant hostility of the last 50 years or so, the prejudice, killing and slaughter will come to an end, that the innocent Palestinian people can secure a homeland that can provide them with the peace, security and well-being they deserve, and that Israel will abandon its policy of aggression and occupation, that wrongs its own people as well as the Palestinians, thus allowing it to live in peace with its neighbours within its legal pre-1967 borders.
--------------------------------------------------------------------------------
1-"The Torah Demands Justice for the Palestinians" Presented by Rabbi Dovid Weiss of NKIAt Time Square in Manhattan on Friday afternoon, June 1, 2001. http://www.netureikarta.org/speeches.htm
Monday, June 09, 2008
The Relationship between the Engaged Couple
Dear scholars, As-Salamu `alaykum. What are the limits of the relationship between the engaged couple?
Name of Mufti Sheikh Yusuf Al-Qaradawi
Content of Reply Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, thank you very much for raising this good question that reflects a good understanding and truthful desire to have a clearer view of the teachings of Islam. May Allah crown this truthful desire with His satisfaction and reward!
In his response to the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:
“Betrothal, literally, customarily and legally, is different from marriage. It is an introduction and a promise to marry. Books of language draw a difference between betrothal and marriage. Likewise, in custom there is a distinction between a fiancé and a married man. Similarly, in Islamic law (Shari`ah) there is a big difference between the two terms; so betrothal is no more than a declaration to marry a certain woman, but marriage is a complete relationship based on a sound contract and a solemn covenant that entails specific requirements, rights and consequences. The Glorious Qur’an refers to both betrothal and marriage in the course of its reference to the case of widows: “There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognized form of words. And do not consummate the marriage until (the term) prescribed is run.” (Al-Baqarah: 235)
Betrothal, whatever the punctilious signs it may put on, constitutes no more than a promise of marriage. Betrothal, therefore, does not entitle a fiancé to any right other than keeping the fiancée for his sake, in such a way that no one else can propose to her. In a Hadith, it is stated: “It is unlawful for a man to make an offer of betrothal to a woman who is already betrothed to another man.”
The most important thing I would like to emphasize on in this regard is that a woman is considered to be foreign to her fiancé until they are married. She can be regarded as a wife only through a sound, legal marriage contract; the main pillar in the marriage contract is offer and acceptance, which has a well-known formula in custom and Shari`ah.
As long as the marriage contract has not been concluded, marriage, according to custom and Shari`ah, is not fulfilled, the fiancée is still regarded as foreign to her fiancé; so, he is not allowed to be alone with her nor to accompany her in any travel without the presence of any of her unmarriageable kin like her father or brother.
According to the law of Islam, whenever one wants to divorce one’s wife after concluding the contract of marriage and before consummation, one should give her half of the dower; Allah, the Almighty, says: “If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie.” (Al-Baqarah: 237)
But if the fiancé deserts his fiancée, he will not be required to pay his fiancée any thing; of course he may only face some reproach or embarrassment, then how can a fiancée be given the same privileges as a married man before consummating marriage?”
Allah Almighty knows best.
http://www.al-islamforall.org
Name of Mufti Sheikh Yusuf Al-Qaradawi
Content of Reply Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, thank you very much for raising this good question that reflects a good understanding and truthful desire to have a clearer view of the teachings of Islam. May Allah crown this truthful desire with His satisfaction and reward!
In his response to the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:
“Betrothal, literally, customarily and legally, is different from marriage. It is an introduction and a promise to marry. Books of language draw a difference between betrothal and marriage. Likewise, in custom there is a distinction between a fiancé and a married man. Similarly, in Islamic law (Shari`ah) there is a big difference between the two terms; so betrothal is no more than a declaration to marry a certain woman, but marriage is a complete relationship based on a sound contract and a solemn covenant that entails specific requirements, rights and consequences. The Glorious Qur’an refers to both betrothal and marriage in the course of its reference to the case of widows: “There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognized form of words. And do not consummate the marriage until (the term) prescribed is run.” (Al-Baqarah: 235)
Betrothal, whatever the punctilious signs it may put on, constitutes no more than a promise of marriage. Betrothal, therefore, does not entitle a fiancé to any right other than keeping the fiancée for his sake, in such a way that no one else can propose to her. In a Hadith, it is stated: “It is unlawful for a man to make an offer of betrothal to a woman who is already betrothed to another man.”
The most important thing I would like to emphasize on in this regard is that a woman is considered to be foreign to her fiancé until they are married. She can be regarded as a wife only through a sound, legal marriage contract; the main pillar in the marriage contract is offer and acceptance, which has a well-known formula in custom and Shari`ah.
As long as the marriage contract has not been concluded, marriage, according to custom and Shari`ah, is not fulfilled, the fiancée is still regarded as foreign to her fiancé; so, he is not allowed to be alone with her nor to accompany her in any travel without the presence of any of her unmarriageable kin like her father or brother.
According to the law of Islam, whenever one wants to divorce one’s wife after concluding the contract of marriage and before consummation, one should give her half of the dower; Allah, the Almighty, says: “If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie.” (Al-Baqarah: 237)
But if the fiancé deserts his fiancée, he will not be required to pay his fiancée any thing; of course he may only face some reproach or embarrassment, then how can a fiancée be given the same privileges as a married man before consummating marriage?”
Allah Almighty knows best.
http://www.al-islamforall.org
The Islamic Ruling on Marriage
What is the Islamic ruling on marriage? And when it is deemed obligatory?
Name of Mufti A Group of Islamic Researchers
Content of Reply: In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
We commend your keenness on getting your self well-acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.
Islam – being a natural way of life – takes into account all of genuine human instincts such as physical, spiritual, intellectual, emotional, et cetera. Islam generally encourages marriage as the pure and legitimate way for regulating and fulfilling these instincts and desires. It is against both curbing man’s desires through celibacy or giving them free rein through licentiousness and sexual permissiveness.
As regards the question you posed, we'd like to state that the ruling on marriage differs according to the state and conditions of each person. It can be obligatory or recommendable under certain conditions. It can also be prohibited or only permitted under other circumstances. The different rulings on marriage are explained in the fatwa issued by the late prominent Muslim scholar and author of Fiqh As-Sunnah, Sheikh Sayyed Sabiq. He states the following:
Obligatory Marriage:
Marriage is obligatory for whoever is able to afford it, has desire for sexual intercourse, and is afraid to indulge in fornication. Here, it is obligatory because protecting oneself against fornication and preserving one’s chastity is obligatory, and this cannot be achieved except through marriage. Al-Qurtubi says: “Celibacy is not recommended for whoever is able to bear the expenses of marriage, and is likely to commit illicit affairs that violate both his honor and his religion, for one sometimes may not be able to overcome temptation except by marriage. In this case marriage is, according to a scholarly consensus, obligatory. But one who has desire for sexual intercourse, but does not have enough money for the expenditures of marital life may find solace in the words of Allah, Exalted be He, Who says: “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His Grace.” (An-Nur: 33)
Man is recommended to suppress his sexual appetite by fasting; a group of Hadith transmitters narrated on the authority of Ibn Mas`ud (may Allah be pleased with him) that Allah’s Messenger (peace and blessings be upon him) said: “O youth! Whoever amongst you is able to marry, let him marry, because it helps him keep his eyes away from lustful looks and preserve his chastity. And whoever is not able to marry, let him observe fasting, as it is a shield for him (i.e. protection from lapsing in fornication).”
Commendable Marriage:
One who has desire for sexual intercourse, who is able to bear the expenses of marriage, and, at the same time, is able to suppress his sexual desire, protect himself against committing illicit affairs is recommended to marry. In this case, marriage in this case is better than devoting oneself to worship, because monasticism is not a characteristic of Islam. At-Tabarani narrated on the authority of Sa`d ibn Abi Waqqas that Allah’s Messenger (peace and blessings be upon him) said: “Allah has revealed tolerant monotheism (Islam), to replace the Christians’ monasticism.” Al-Bayhaqi also narrated on the authority of Abu Umamah that the Prophet (peace and blessings be upon him) said: “Marry one another, for I will be boast of your great numbers in front of other nations (on the Day of Judgement), but don not lapse in the Christians’ monasticism.” `Umar once said to Abu Az-Zawa’id: “Nothing can make man refrain from marriage except inability or indulging in fornication.” Ibn `Abbas also said: “The faith of a devoted believer will never be perfected unless he marries.”
Prohibited Marriage:
Marriage is prohibited for anyone who cannot observe his wife’s rights, because of being undesirous for sexual intercourse due to a physical defect, or because of inability to afford marriage. Al-Qurtubi states: When man is unable to marry due to lack of money to cover the expenses of marriage, to pay the bride’s dowry, or any of her financial rights, he must not marry unless he lets the bride know of his inability, or unless he becomes able to afford marriage. And so is the case if he has some physical weakness that makes him unable to have sexual intercourse (i.e. if he is impotent); he must let his bride know of it, in order not to deceive her. Moreover, he must not pretend that he hails from a noble family, that he is a wealthy man, or that he holds a prestigious post.
The same applies to women. A woman who is unable to observe her husband’s rights, or who has some defect which prevents her husband from making love to her, such as insanity, leprosy, elephantiasis, genital or vaginal disease, must never deceive him; rather, she must let him know what is wrong with her. This is like the example of a sale contract; the seller must inform the buyer of any defect in the commodity he is purchasing.
That is to say, when one of the spouses finds some defect in his/or her mate, he/or she may annul the marriage. Thus, when the husband finds any defect in his wife, he may annul the marriage, and take back the dowry he paid her. It was narrated that the Prophet (peace and blessings be upon him) married a woman from Bayadah folk. Then he found that she was leprous in her flank, so he sent her back to her parents, and said to them. “You have deceived me.”
Imam Malik is reported to have stated two different opinions concerning the wife of the impotent, who discovers this after consummating marriage then seeks separation on account of this defect. Imam Malik once said that in such a case the wife can seek for marriage annulment and take her full dowry; his another view is that she takes half of her dowry. By and Large, Malik’s different points of view depend on his different opinions as to whether the bride’s dowry is due immediately after she allows her husband to have sex with her, or after he consummating marriage.
Permissible Marriage:
Marriage is permissible for any person who has nothing to warrant his marriage or prohibit it."
Allah Almighty knows best.
http://www.al-islamforall.org
Name of Mufti A Group of Islamic Researchers
Content of Reply: In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
We commend your keenness on getting your self well-acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.
Islam – being a natural way of life – takes into account all of genuine human instincts such as physical, spiritual, intellectual, emotional, et cetera. Islam generally encourages marriage as the pure and legitimate way for regulating and fulfilling these instincts and desires. It is against both curbing man’s desires through celibacy or giving them free rein through licentiousness and sexual permissiveness.
As regards the question you posed, we'd like to state that the ruling on marriage differs according to the state and conditions of each person. It can be obligatory or recommendable under certain conditions. It can also be prohibited or only permitted under other circumstances. The different rulings on marriage are explained in the fatwa issued by the late prominent Muslim scholar and author of Fiqh As-Sunnah, Sheikh Sayyed Sabiq. He states the following:
Obligatory Marriage:
Marriage is obligatory for whoever is able to afford it, has desire for sexual intercourse, and is afraid to indulge in fornication. Here, it is obligatory because protecting oneself against fornication and preserving one’s chastity is obligatory, and this cannot be achieved except through marriage. Al-Qurtubi says: “Celibacy is not recommended for whoever is able to bear the expenses of marriage, and is likely to commit illicit affairs that violate both his honor and his religion, for one sometimes may not be able to overcome temptation except by marriage. In this case marriage is, according to a scholarly consensus, obligatory. But one who has desire for sexual intercourse, but does not have enough money for the expenditures of marital life may find solace in the words of Allah, Exalted be He, Who says: “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His Grace.” (An-Nur: 33)
Man is recommended to suppress his sexual appetite by fasting; a group of Hadith transmitters narrated on the authority of Ibn Mas`ud (may Allah be pleased with him) that Allah’s Messenger (peace and blessings be upon him) said: “O youth! Whoever amongst you is able to marry, let him marry, because it helps him keep his eyes away from lustful looks and preserve his chastity. And whoever is not able to marry, let him observe fasting, as it is a shield for him (i.e. protection from lapsing in fornication).”
Commendable Marriage:
One who has desire for sexual intercourse, who is able to bear the expenses of marriage, and, at the same time, is able to suppress his sexual desire, protect himself against committing illicit affairs is recommended to marry. In this case, marriage in this case is better than devoting oneself to worship, because monasticism is not a characteristic of Islam. At-Tabarani narrated on the authority of Sa`d ibn Abi Waqqas that Allah’s Messenger (peace and blessings be upon him) said: “Allah has revealed tolerant monotheism (Islam), to replace the Christians’ monasticism.” Al-Bayhaqi also narrated on the authority of Abu Umamah that the Prophet (peace and blessings be upon him) said: “Marry one another, for I will be boast of your great numbers in front of other nations (on the Day of Judgement), but don not lapse in the Christians’ monasticism.” `Umar once said to Abu Az-Zawa’id: “Nothing can make man refrain from marriage except inability or indulging in fornication.” Ibn `Abbas also said: “The faith of a devoted believer will never be perfected unless he marries.”
Prohibited Marriage:
Marriage is prohibited for anyone who cannot observe his wife’s rights, because of being undesirous for sexual intercourse due to a physical defect, or because of inability to afford marriage. Al-Qurtubi states: When man is unable to marry due to lack of money to cover the expenses of marriage, to pay the bride’s dowry, or any of her financial rights, he must not marry unless he lets the bride know of his inability, or unless he becomes able to afford marriage. And so is the case if he has some physical weakness that makes him unable to have sexual intercourse (i.e. if he is impotent); he must let his bride know of it, in order not to deceive her. Moreover, he must not pretend that he hails from a noble family, that he is a wealthy man, or that he holds a prestigious post.
The same applies to women. A woman who is unable to observe her husband’s rights, or who has some defect which prevents her husband from making love to her, such as insanity, leprosy, elephantiasis, genital or vaginal disease, must never deceive him; rather, she must let him know what is wrong with her. This is like the example of a sale contract; the seller must inform the buyer of any defect in the commodity he is purchasing.
That is to say, when one of the spouses finds some defect in his/or her mate, he/or she may annul the marriage. Thus, when the husband finds any defect in his wife, he may annul the marriage, and take back the dowry he paid her. It was narrated that the Prophet (peace and blessings be upon him) married a woman from Bayadah folk. Then he found that she was leprous in her flank, so he sent her back to her parents, and said to them. “You have deceived me.”
Imam Malik is reported to have stated two different opinions concerning the wife of the impotent, who discovers this after consummating marriage then seeks separation on account of this defect. Imam Malik once said that in such a case the wife can seek for marriage annulment and take her full dowry; his another view is that she takes half of her dowry. By and Large, Malik’s different points of view depend on his different opinions as to whether the bride’s dowry is due immediately after she allows her husband to have sex with her, or after he consummating marriage.
Permissible Marriage:
Marriage is permissible for any person who has nothing to warrant his marriage or prohibit it."
Allah Almighty knows best.
http://www.al-islamforall.org
The Islamic Ruling on Marriage
What is the Islamic ruling on marriage? And when it is deemed obligatory?
Name of Mufti A Group of Islamic Researchers
Content of Reply: In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
We commend your keenness on getting your self well-acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.
Islam – being a natural way of life – takes into account all of genuine human instincts such as physical, spiritual, intellectual, emotional, et cetera. Islam generally encourages marriage as the pure and legitimate way for regulating and fulfilling these instincts and desires. It is against both curbing man’s desires through celibacy or giving them free rein through licentiousness and sexual permissiveness.
As regards the question you posed, we'd like to state that the ruling on marriage differs according to the state and conditions of each person. It can be obligatory or recommendable under certain conditions. It can also be prohibited or only permitted under other circumstances. The different rulings on marriage are explained in the fatwa issued by the late prominent Muslim scholar and author of Fiqh As-Sunnah, Sheikh Sayyed Sabiq. He states the following:
Obligatory Marriage:
Marriage is obligatory for whoever is able to afford it, has desire for sexual intercourse, and is afraid to indulge in fornication. Here, it is obligatory because protecting oneself against fornication and preserving one’s chastity is obligatory, and this cannot be achieved except through marriage. Al-Qurtubi says: “Celibacy is not recommended for whoever is able to bear the expenses of marriage, and is likely to commit illicit affairs that violate both his honor and his religion, for one sometimes may not be able to overcome temptation except by marriage. In this case marriage is, according to a scholarly consensus, obligatory. But one who has desire for sexual intercourse, but does not have enough money for the expenditures of marital life may find solace in the words of Allah, Exalted be He, Who says: “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His Grace.” (An-Nur: 33)
Man is recommended to suppress his sexual appetite by fasting; a group of Hadith transmitters narrated on the authority of Ibn Mas`ud (may Allah be pleased with him) that Allah’s Messenger (peace and blessings be upon him) said: “O youth! Whoever amongst you is able to marry, let him marry, because it helps him keep his eyes away from lustful looks and preserve his chastity. And whoever is not able to marry, let him observe fasting, as it is a shield for him (i.e. protection from lapsing in fornication).”
Commendable Marriage:
One who has desire for sexual intercourse, who is able to bear the expenses of marriage, and, at the same time, is able to suppress his sexual desire, protect himself against committing illicit affairs is recommended to marry. In this case, marriage in this case is better than devoting oneself to worship, because monasticism is not a characteristic of Islam. At-Tabarani narrated on the authority of Sa`d ibn Abi Waqqas that Allah’s Messenger (peace and blessings be upon him) said: “Allah has revealed tolerant monotheism (Islam), to replace the Christians’ monasticism.” Al-Bayhaqi also narrated on the authority of Abu Umamah that the Prophet (peace and blessings be upon him) said: “Marry one another, for I will be boast of your great numbers in front of other nations (on the Day of Judgement), but don not lapse in the Christians’ monasticism.” `Umar once said to Abu Az-Zawa’id: “Nothing can make man refrain from marriage except inability or indulging in fornication.” Ibn `Abbas also said: “The faith of a devoted believer will never be perfected unless he marries.”
Prohibited Marriage:
Marriage is prohibited for anyone who cannot observe his wife’s rights, because of being undesirous for sexual intercourse due to a physical defect, or because of inability to afford marriage. Al-Qurtubi states: When man is unable to marry due to lack of money to cover the expenses of marriage, to pay the bride’s dowry, or any of her financial rights, he must not marry unless he lets the bride know of his inability, or unless he becomes able to afford marriage. And so is the case if he has some physical weakness that makes him unable to have sexual intercourse (i.e. if he is impotent); he must let his bride know of it, in order not to deceive her. Moreover, he must not pretend that he hails from a noble family, that he is a wealthy man, or that he holds a prestigious post.
The same applies to women. A woman who is unable to observe her husband’s rights, or who has some defect which prevents her husband from making love to her, such as insanity, leprosy, elephantiasis, genital or vaginal disease, must never deceive him; rather, she must let him know what is wrong with her. This is like the example of a sale contract; the seller must inform the buyer of any defect in the commodity he is purchasing.
That is to say, when one of the spouses finds some defect in his/or her mate, he/or she may annul the marriage. Thus, when the husband finds any defect in his wife, he may annul the marriage, and take back the dowry he paid her. It was narrated that the Prophet (peace and blessings be upon him) married a woman from Bayadah folk. Then he found that she was leprous in her flank, so he sent her back to her parents, and said to them. “You have deceived me.”
Imam Malik is reported to have stated two different opinions concerning the wife of the impotent, who discovers this after consummating marriage then seeks separation on account of this defect. Imam Malik once said that in such a case the wife can seek for marriage annulment and take her full dowry; his another view is that she takes half of her dowry. By and Large, Malik’s different points of view depend on his different opinions as to whether the bride’s dowry is due immediately after she allows her husband to have sex with her, or after he consummating marriage.
Permissible Marriage:
Marriage is permissible for any person who has nothing to warrant his marriage or prohibit it."
Allah Almighty knows best.
http://www.al-islamforall.org
Name of Mufti A Group of Islamic Researchers
Content of Reply: In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
We commend your keenness on getting your self well-acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.
Islam – being a natural way of life – takes into account all of genuine human instincts such as physical, spiritual, intellectual, emotional, et cetera. Islam generally encourages marriage as the pure and legitimate way for regulating and fulfilling these instincts and desires. It is against both curbing man’s desires through celibacy or giving them free rein through licentiousness and sexual permissiveness.
As regards the question you posed, we'd like to state that the ruling on marriage differs according to the state and conditions of each person. It can be obligatory or recommendable under certain conditions. It can also be prohibited or only permitted under other circumstances. The different rulings on marriage are explained in the fatwa issued by the late prominent Muslim scholar and author of Fiqh As-Sunnah, Sheikh Sayyed Sabiq. He states the following:
Obligatory Marriage:
Marriage is obligatory for whoever is able to afford it, has desire for sexual intercourse, and is afraid to indulge in fornication. Here, it is obligatory because protecting oneself against fornication and preserving one’s chastity is obligatory, and this cannot be achieved except through marriage. Al-Qurtubi says: “Celibacy is not recommended for whoever is able to bear the expenses of marriage, and is likely to commit illicit affairs that violate both his honor and his religion, for one sometimes may not be able to overcome temptation except by marriage. In this case marriage is, according to a scholarly consensus, obligatory. But one who has desire for sexual intercourse, but does not have enough money for the expenditures of marital life may find solace in the words of Allah, Exalted be He, Who says: “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His Grace.” (An-Nur: 33)
Man is recommended to suppress his sexual appetite by fasting; a group of Hadith transmitters narrated on the authority of Ibn Mas`ud (may Allah be pleased with him) that Allah’s Messenger (peace and blessings be upon him) said: “O youth! Whoever amongst you is able to marry, let him marry, because it helps him keep his eyes away from lustful looks and preserve his chastity. And whoever is not able to marry, let him observe fasting, as it is a shield for him (i.e. protection from lapsing in fornication).”
Commendable Marriage:
One who has desire for sexual intercourse, who is able to bear the expenses of marriage, and, at the same time, is able to suppress his sexual desire, protect himself against committing illicit affairs is recommended to marry. In this case, marriage in this case is better than devoting oneself to worship, because monasticism is not a characteristic of Islam. At-Tabarani narrated on the authority of Sa`d ibn Abi Waqqas that Allah’s Messenger (peace and blessings be upon him) said: “Allah has revealed tolerant monotheism (Islam), to replace the Christians’ monasticism.” Al-Bayhaqi also narrated on the authority of Abu Umamah that the Prophet (peace and blessings be upon him) said: “Marry one another, for I will be boast of your great numbers in front of other nations (on the Day of Judgement), but don not lapse in the Christians’ monasticism.” `Umar once said to Abu Az-Zawa’id: “Nothing can make man refrain from marriage except inability or indulging in fornication.” Ibn `Abbas also said: “The faith of a devoted believer will never be perfected unless he marries.”
Prohibited Marriage:
Marriage is prohibited for anyone who cannot observe his wife’s rights, because of being undesirous for sexual intercourse due to a physical defect, or because of inability to afford marriage. Al-Qurtubi states: When man is unable to marry due to lack of money to cover the expenses of marriage, to pay the bride’s dowry, or any of her financial rights, he must not marry unless he lets the bride know of his inability, or unless he becomes able to afford marriage. And so is the case if he has some physical weakness that makes him unable to have sexual intercourse (i.e. if he is impotent); he must let his bride know of it, in order not to deceive her. Moreover, he must not pretend that he hails from a noble family, that he is a wealthy man, or that he holds a prestigious post.
The same applies to women. A woman who is unable to observe her husband’s rights, or who has some defect which prevents her husband from making love to her, such as insanity, leprosy, elephantiasis, genital or vaginal disease, must never deceive him; rather, she must let him know what is wrong with her. This is like the example of a sale contract; the seller must inform the buyer of any defect in the commodity he is purchasing.
That is to say, when one of the spouses finds some defect in his/or her mate, he/or she may annul the marriage. Thus, when the husband finds any defect in his wife, he may annul the marriage, and take back the dowry he paid her. It was narrated that the Prophet (peace and blessings be upon him) married a woman from Bayadah folk. Then he found that she was leprous in her flank, so he sent her back to her parents, and said to them. “You have deceived me.”
Imam Malik is reported to have stated two different opinions concerning the wife of the impotent, who discovers this after consummating marriage then seeks separation on account of this defect. Imam Malik once said that in such a case the wife can seek for marriage annulment and take her full dowry; his another view is that she takes half of her dowry. By and Large, Malik’s different points of view depend on his different opinions as to whether the bride’s dowry is due immediately after she allows her husband to have sex with her, or after he consummating marriage.
Permissible Marriage:
Marriage is permissible for any person who has nothing to warrant his marriage or prohibit it."
Allah Almighty knows best.
http://www.al-islamforall.org
Marriage through the Internet: Is it Permissible?
I would like to thank you a lot for the efforts you exert in conveying the message. My question goes as thus: Is it permissible to make marriage announcement on the Internet because we see many people marry via the Internet whether by chat or marriage announcement by sending photos and exchanging ideas? Thanks a lot in advance!
Name of Mufti Group of Muftis
Content of Reply In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you repose in us. We hope our efforts meet your expectations.
With regard to your question, Sheikh Hamed Al-Ali, instructor of Islamic Heritage at the Faculty of Education, Kuwait and Imam of Dahiat As-Sabahiyya Mosque, answers:
“This may cause troubles and lead to evil. It is not allowed to put the pictures of Muslim ladies on the Internet for marriage seekers, and it’s also unfathomable to publish the pictures of Muslim ladies and expose their PRIVATE e-mails for everyone to see. Though it’s allowed for the suitor to look at the lady he’s proposing to, this can’t be taken as a proof to legitimize the case at hand, because publishing the pictures online will make the picture sighting general, for the suitor and others. Even the suitor is not allowed to look in this way, as the permissibility of looking at the woman one wants to propose to is based on ghalabat az-Zann or when the acceptance of the lady’s parents has been proved to be near certainty and there is the least amount of doubt concerning it.
This matter needs to be arranged under the supervision of a trustworthy committee, with some pious and honest monitors and they should conduct this matter in top secret. Information about the man and woman should be dealt with as confidential, and picture should be excluded. Then the committee is supposed to tell the man/woman about the suitable person in his/her country or location – without giving the e-mail address or the picture. Then the man should go to propose to the lady and seek permission to look at her or, if he gets some information that the parents are willing and welcoming the idea, can look at her.
Thus, the committee is supposed to do only the first step of helping the man and woman get to know each other. But to allow the man to look at the lady’s picture on the Internet and then start building relationship and leaving the door open to grave consequences to happen is tantamount to spreading evil and corruption among Muslims under the pretext of helping people to get married.”
Shedding more light on the issue, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, says:
“There is nothing wrong, as far as Islam is concerned, in helping people get married through the Internet or any other means. However, I have some reservations regarding using the Internet for that purpose. I know that there are some people who got to know each other through the Internet and this ended in marriage. I myself know some people in our community who got successful marriage through the Internet. However, I have reservation against the way it is carried out.
I would say it is allowed to make marriage announcements on the Internet and provide some information about the man and the lady. But to publish a picture of the lady, even with hijab, is highly undesirable. Though it is permitted for the suitor to look at the woman he is proposing to seek her hand in marriage, publishing her picture on the Internet would expose her to everybody and make it available for people of loose character to use the picture for satisfying their desires. Some people might even use the picture for evil purposes and that would harm the lady in the end. So, caution has to be exercised. We can help people get to know each other, and then they should ask about each other in different ways.
To illustrate, it is not enough for a man to decide to marry a lady through online chatting or some information published on the Internet. That would pose a kind of risk. Marriage is a solemn contract that has to be decided wisely. In choosing one’s partner one has to follow the rules and teachings of Islam in order to have a successful marriage and a prosperous life.”
Allah Almighty knows best.
http://www.al-islamforall.org
Name of Mufti Group of Muftis
Content of Reply In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you repose in us. We hope our efforts meet your expectations.
With regard to your question, Sheikh Hamed Al-Ali, instructor of Islamic Heritage at the Faculty of Education, Kuwait and Imam of Dahiat As-Sabahiyya Mosque, answers:
“This may cause troubles and lead to evil. It is not allowed to put the pictures of Muslim ladies on the Internet for marriage seekers, and it’s also unfathomable to publish the pictures of Muslim ladies and expose their PRIVATE e-mails for everyone to see. Though it’s allowed for the suitor to look at the lady he’s proposing to, this can’t be taken as a proof to legitimize the case at hand, because publishing the pictures online will make the picture sighting general, for the suitor and others. Even the suitor is not allowed to look in this way, as the permissibility of looking at the woman one wants to propose to is based on ghalabat az-Zann or when the acceptance of the lady’s parents has been proved to be near certainty and there is the least amount of doubt concerning it.
This matter needs to be arranged under the supervision of a trustworthy committee, with some pious and honest monitors and they should conduct this matter in top secret. Information about the man and woman should be dealt with as confidential, and picture should be excluded. Then the committee is supposed to tell the man/woman about the suitable person in his/her country or location – without giving the e-mail address or the picture. Then the man should go to propose to the lady and seek permission to look at her or, if he gets some information that the parents are willing and welcoming the idea, can look at her.
Thus, the committee is supposed to do only the first step of helping the man and woman get to know each other. But to allow the man to look at the lady’s picture on the Internet and then start building relationship and leaving the door open to grave consequences to happen is tantamount to spreading evil and corruption among Muslims under the pretext of helping people to get married.”
Shedding more light on the issue, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, says:
“There is nothing wrong, as far as Islam is concerned, in helping people get married through the Internet or any other means. However, I have some reservations regarding using the Internet for that purpose. I know that there are some people who got to know each other through the Internet and this ended in marriage. I myself know some people in our community who got successful marriage through the Internet. However, I have reservation against the way it is carried out.
I would say it is allowed to make marriage announcements on the Internet and provide some information about the man and the lady. But to publish a picture of the lady, even with hijab, is highly undesirable. Though it is permitted for the suitor to look at the woman he is proposing to seek her hand in marriage, publishing her picture on the Internet would expose her to everybody and make it available for people of loose character to use the picture for satisfying their desires. Some people might even use the picture for evil purposes and that would harm the lady in the end. So, caution has to be exercised. We can help people get to know each other, and then they should ask about each other in different ways.
To illustrate, it is not enough for a man to decide to marry a lady through online chatting or some information published on the Internet. That would pose a kind of risk. Marriage is a solemn contract that has to be decided wisely. In choosing one’s partner one has to follow the rules and teachings of Islam in order to have a successful marriage and a prosperous life.”
Allah Almighty knows best.
http://www.al-islamforall.org
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