Najimudeen M: Islamic Articles, - Refutation of the Rawafid

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Fathwa, - Tafseer Quran 43:18: does this verse view women negatively?

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Question:
I have a question about Surah 43, ayah 18 which reads;
Yusuf Ali:
(043:018) Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?
In the online english commentaries i read online i read how commentators ( the ones i have acces too , like tafsir ibn kathir and tafsir jalalyn ) interpretate this verse to mean that women are weak in mind and cannot express themselves clearly in a debate or argue properly. Unfortunate i have no knowledge of the arabic language ( since i am a Dutch convert to islam ) , and i really wonder if this is true interpretation and intented meaning of this verse. In the translation of the Holy Quran by M. ABdel Haleem i read his footnote on this verse that it only mentions the view "of the pre-islamic arabs" on women. Other brothers have told me that their are commentaries which interpretate the words of Surah 43, Ayah 18 to refer to the idols instead of women. Dear scholars i would like to know which interptetation is the most correct and most reliable and supported by the context. Does this verse refer to idols or women ? And does this verse really describe women in a negative way as some suggest who interpretate this verse to be a reference to women. Dear scholars I hope you can this question for me.
Answer:
In the name of Allah Most Merciful Most Compassionate
Assalamu alaykum
Thank you for your question. It is often useful to interpreting a verse to look at the context in which the verse is mentioned.
'Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed! What! has He taken daughters to Himself of what He Himself creates and chosen you to have sons? And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)? And they make the angels-- them who are the servants of the Beneficent Allah-- female (divinities). What! did they witness their creation? Their evidence shall be written down and they shall be questioned.' (43:15-19)
These are the verses in question, with the specific verse being inquired about, in bold.
As is quite evident the verses are discussing the pagan Arab belief that Allah had daughters. The Qur'an here debates this claim with them on a number of levels, each appealing to a particular part of the listener's heart and mind.
The pagans acknowledged that there was one supreme Deity, as mentioned in verse 9 of this very Sura, 'If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge'. So what need has He to have daughters and what is the connection between them? Here a number of arguments have been presented.
1. 'They made for him a part from among His servants.'
This is a clear contradiction. A child is a part of the parent which then detaches itself upon birth. Are these daughters a physical part of Him that has detached itself when He gave birth to them? This is impossible as it leads to the conclusion that God actually has parts, and is therefore subject to space and time. Anyone subject to space and time cannot be the creator of the two and what they contain. The detailed exposition of this statement is studied in the books of Islamic theology and will not be expanded on here.
Did this child originate in time? If so then how can it be a god as it is more like a thing created, like the rest of creation? Or perhaps it has always been there? If it was always there, then how can it be termed a child?
There are actually many rational arguments that may be presented against this, and it is thus safe to say conclude that the very declaration, that god has children, is impossible.
2. Is not all perfection for God?
A second argument presented in these verses is less of an intellectual argument, and more of an emotional one. Often emotive statements are more likely to move the listener than a dry logical statement.
Daughters were clearly inferior to sons, in the eyes of the Arabs, as in most traditional societies. Life was tough and families had need for physically strong sons that would bear the burdens of life and see to the well being of the family. Life was also violent, and families and societies were in need of men to defend them against their enemies. Life was a constant struggle against unjust rulers and systems, and families were in need of able sons that could stand before a crowd, be taken seriously and argue to attain justice or fight ferociously if denied. This is why, as mentioned in the above quoted verses, when they were given the news, termed good news in the Qur'anic expression 'bush-shira', that they had a daughter, they would get enraged.
If God deserves every trait of perfection, then how is it that they have chosen only sons for themselves and yet assigned daughters to Him? Is this not actually belittling God as they deem themselves too good for what they then ascribe to God?
This is, of course, not a rational argument as assigning sons and daughters to God is impossible either way. Rather this is to hit at the emotions of the listeners and to show the complete foolishness of these people who, not only is their belief baseless, but it is also senseless. Yet in the name of this senseless, proof-less belief they fight reason when it comes to them and hold their heads up in pride.
People who are proud are hard to convince through ration, but their emotions can certainly be stirred. This is why the next verse brings to forth the petty nature of daughters in the eyes of these people, 'Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?' Girls were decorated with jewellery and pretty dresses from a young age, indicating their innate, delicate nature. They were also not deemed strong enough in traditional societies to stand up and fight against injustice. Why would they ascribe something, which in their own eyes is of no use to them, to God? It is for this powerful, rhetorical purpose that the verse was revealed. As is quite evident, this verse is very effective at showing the listener what a complete mockery these people have made of their religion, and is likely to cause doubts in the hearts of its adherents. The Arabic expression is even more derisive and hard-hitting than the English equivalent.
3. Did you see this happen?
The final argument against their claim is, 'did you see it happen?' Something that makes no sense to the mind, or to the heart, can only be adopted if it was personally witnessed, so the final, conclusive, statement in this exchange is, 'did they witness their creation?'
4. Watch out!
These clear verses are finally concluded with a threat. If people are not moved by clear arguments, they might be moved by a look at the consequences. 'Their evidence shall be written down and they shall be questioned.'
In matters of belief the Qur'an urges people to reflect on reality and reach conclusions that are sound. Incorrect conclusions are shown to be wrong with a variety of arguments. Different people are moved by different things, the various arguments employed are intended to move everyone with what is appropriate for them.
It is quite clear then that the purpose of this verse was not to dictate how we should look towards females or to show their standing in Allah's eyes. The Prophet (Allah bless him and give him peace) actually showed people that it was a great blessing to be given daughters. 'Whosoever takes care of two daughters until they come of age will come on judgment day, with me and him like these two' - and he held his two fingers together. (Muslim). He also said, 'The most complete of the believers in faith are the most excellent of them in character and the best of them are those who are best to their wives.' (Tirmidhi)
The Qur'an is explicit that men and women are equal in the bliss that is promised them,
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards.(3:195)
For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. (33.35)
The Qur'an is also clear that each, male and female, helps the other to do good,
The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (9.71)
To end where we started, it is always important to look at the context in which a statement has been made before one can begin addressing the intent of the speaker.
We ask Allah Most High to bestow on us a deep understanding of His book and enable us to implement it in our lives. Amin.

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Islamic Articles, - Difference between the exalted titles

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There are many authenticated prophetic quotations that speak of our Prophet's (Peace and Blessings of Allah be Upon Him) selection over and above all of the creation of Allah as being "The beloved of Allah" and Muslims often refer to him by this title.
There is a difference between the exalted titles of "close friend" and "beloved" and these will be explained.
The Prophet, praise and peace be upon him, spoke of his closeness to Sayyiduna Abu Bakr (May Allah be pleased with Him) saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."
We are also informed that the Prophet, praise and peace be upon him, said "Your companion (referring to himself) is the close friend of Allah" and this is endorsed by the transmission from Abdullah Ibn Mas’ud (May Allah be pleased with Him) in his narration, "Allah took your companion as a close friend."
Several of the Companions had gathered and waited for the arrival of the Prophet, praise and peace be upon him, and during this time they spoke to one another about the ranks of the prophets. Ibn Abbas' (May Allah be pleased with Him) reported that when the Prophet, praise and peace be upon him, came out he overheard their conversation, one of whom was saying, "How astounding, Allah took Ibrahim Alaihis Salam from His creation as His close friend," Another said, "It is even more astounding that He spoke directly to Moosa Alaihis Salam!" Whereupon another said, "Eisa Alaihis Salam is the word of Allah and His created spirit." And another said, "Allah chose Adam Alaihis Salam!" Having heard their comments, the Prophet, praise and peace be upon him, greeted them and told them that he had heard what they were saying and noticed that they were astounded that Allah had chosen Ibrahim Alaihis Salam as a close friend, and confirmed that this was so. He said, "You also expressed your amazement that Allah took Moosa Alaihis Salam as a close friend, and this too is so. You also spoke of Eisa Alaihis Salam as being the created spirit of Allah, and this is so, and that Adam Alaihis Salam was chosen and this is so. I am the beloved of Allah, and I am not boasting. I will be the Bearer of the Banner of Praise on the Day of Resurrection, and this is not a boast. I will be the first to intercede and the first whose intercession is accepted, and this is not a boast. I will be the first to knock at the Gate of the Garden and Allah will cause it to be opened for me and let me enter together with the poor believers, and this is not a boast. From the first to the last I am the most honored or all, and this is not a boast."
In addition to the preceding Prophetic quotation, Sayyiduna Abu Hurayrah (May Allah be pleased with Him) reported that Allah said to His Prophet, praise and peace be upon him, "I have taken you for a close friend, and written in the Torah is 'the Beloved of the Merciful.'"
There are differences in opinion regarding the terminology "close friend" and the root word from which it is derived. There are those who say the Arabic word "khalil", meaning 'close friend', also bears the definition of "devoted to Allah." This is because people who attain such a rank of devotion or love of Allah are not detached from one another. Another opinion is that the word "khalil" can be taken as meaning "chosen", and that Allah selected this word in preference to others. It has also been said that the root of the word is derived from "taking a matter to be pure".
Prophet Ibrahim Alaihis Salam was called the close friend of Allah "Khalilullah" on account of the ultimate intensity of his devotion to Allah. The friendship of Allah to Ibrahim was that He made him victorious and a role model. On the other hand, there are those who define the root of "khalil", which is "khulla" meaning "in need" as being "a poor person in need". Ibrahim Alaihis Salam was known by this title because his need was only in his Lord and he was devotedly dependent upon Him for his needs and did not depend upon others. We recall how when Ibrahim was about to be cast into the fire, Gabriel Alaihis Salam came to him and asked, "Are you in need of anything?" whereupon he replied, "No, I am not in need of anything from you."
Ibn Abu Bakr Furack (May Allah be pleased with Him) defined the word "khulla" with the meaning of "pure love that necessitates a person being singled out for being infused by secrets."
It has also been said that the root of the word "khulla" is love, and incorporates kindness, help, raising and intercession. This is founded in the verse that reads, "The Jews and the Christians said, “We are the sons of Allah and His beloved ones”; say, “Why does He then punish you for your sins?' [5:18]. It is inconceivable that if a person is beloved, that he should be punished for his sins!
The Prophet-hood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad, praise and peace be upon him, which makes it very special.
Because of their devotion to Allah, both Prophets Ibrahim and Muhammad, peace be upon them, were titled "close friends." They looked to Him for all their needs and severed themselves from needing anyone else. And, it was either because of the greatness of the concealed kindness of Allah to them, and the disclosed knowledge of the Divine secrets they received, as well as the matters of the Unseen worlds and faith with which they were infused in their inner self that they forsook other means and causes. Or, because their hearts had been purified from anything other than Him, so that love for anything else was prevented from reaching them. For this reason a scholar said, "A person who is 'khalil' is one whose heart has no room for anyone other than Him." Accordingly he is of the opinion that this is what the Prophet, praise and peace be upon him, referred to when he said, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr (May Allah be pleased with Him, however, in Islam there is brotherhood."
Opinions vary among the knowledgeable masters of the matters relating to the heart as to which is the higher degree and the question arises is it the degree of close friendship, or the degree of love the higher? On the other hand there are those who consider both degrees as being equal to one another saying that the beloved is a close friend and a close friend is also the beloved. But then, Prophet Ibrahim was given the degree of close friendship and Prophet Muhammad, peace be upon them both, was given love.
In support of the opinion that the degree of friendship is higher, one of the scholars quotes the saying of the Prophet, praise and peace be upon him, that says, "If I were to have taken a close friend other than my Lord …" but he did not do so and we find him using the word 'love' to his daughter Sayyida Fatima, her sons, as well as Osama and others.
The consensus of most scholars is that "love" is higher than "friendship". To sustain this opinion they use as their proof that Prophet Muhammad, praise and peace be upon him, was given the title of the "Beloved" whereas Prophet Ibrahim, peace be upon him, was titled "Close Friend" .
One must examine the human basis of love and know that it is the inclination of what the beloved finds pleasing. The love of Allah is not connected to unessential matters. His love for His worshipers is comprised of happiness, protection, success, and affairs that bring him/her closer and His Mercy that overflows upon the recipient. The highest degree is reached when the veils of the heart are removed so that the worshiper sees Him with his heart and looks at Him with his inner eye. This is supported by the Divine quotation that tells us, "When I (Allah) love him I am his hearing by which he hears, the sight by which he sees, and his tongue by which he speaks." One should understand by this that there is nothing better for a worshiper other than seclusion for the sake of Allah, devotion to Him, the turning away from anything other than Allah, the purity of heart and sincerity of actions for the sake of Allah.
Sayyida Ayesha, may Allah be pleased with her, was asked about the Prophet, praise and peace be upon him, and said, "His character was the Qur’an, and his pleasure was its pleasure and his anger was its anger."
It is an undoubted fact that Prophet Muhammad, praise and peace be upon him, was blessed to be the receiver of not only the quality of close friendship but also the very special quality of love.
When the unbelievers said, "Muhammad means we should love him just as the Christians love Jesus, the son of Mary", Allah sent down the verse that reads "Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins”; and Allah is Oft Forgiving, Most Merciful." [3:31]. And His anger towards them becomes apparent in the following verse that tells us, "Proclaim, “Obey Allah and the Noble Messenger”; so if they turn away - then Allah is not pleased with the disbelievers." [3:32]. In this verse Allah increased the honor the Prophet, praise and peace be upon him. Note how He issued the command to obey His Prophet, praise and peace be upon him, in connection with obedience to Himself – this is followed by the warning if they choose to turn away, "then truly, Allah does not love the unbelievers."
A theologian explained the difference between love and close friendship. He said that the close friend reaches Allah through an intermediary. To support his explanation he quoted the verses "And likewise We showed Ibrahim the entire kingdom of the heavens and the earth and so that he be of those who believe as eyewitnesses." [6:75] whereas He indicated that the beloved, Prophet Muhammad, reaches Him by Him in the verse "So the distance between the Spectacle and the beloved was only two arms’ length, or even less." [53:9].
It has also been said that the limit of the close friend is the desire for forgiveness. Allah quotes the saying of Ibrahim, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82]. Whereas the one who is the beloved is absolutely certain that he will be forgiven, and this is supported in the verse that reads, "So that Allah may forgive, for your sake, the sins of those before you and those after you, and complete His favours upon you, and to show you the Straight Path. " [48:2].
We refer back to Prophet Ibrahim whose rank is that of the close friend and the verse in which he said, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82] and now to the verse "on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right;" [66:8].
The "close friend" Ibrahim said, "And give me proper fame among the succeeding generations." [26:84]. Whereas Prophet Muhammad, "the beloved", was told, in the verse "And We have exalted your remembrance for you (O dear Prophet Mohammed - peace and blessings be upon him)." [94:4]. Note how the glad tiding was given to the Prophet, praise and peace be upon him, before the questioning.
In times of affliction note how the close friend says, "Allah is sufficient for us" [3:173]. Whereas it was said to Prophet Muhammad, the Beloved, praise and peace be upon him, "O Herald of the Hidden! Allah is Sufficient for you and for all these Muslims who follow you." [8:64]
And Ibrahim, the close friend of Allah is quoted in the Qur’an saying, "And give me proper fame among the succeeding generations." [26:84], while Allah said to Prophet Muhammad, praise and peace be upon him, "And indeed the latter is better for you than the former." [93:4]
Khalil said: "and safeguard me and my sons from worshiping idols." [14:35] while Allah said to HIS Habib. "Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure. (*The Holy Prophet’s household.)" [33:33]
The preceding information is sufficient to give one a glimpse into the superiority of the rank, degrees and status of Prophet Muhammad, praise and peace be upon him, and to the inform you of the opinions of the scholars of Islam. Allah says, "Proclaim, Each one works according to his own pattern; and your Lord well knows him who is more upon guidance." [17:84]







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Women site, - Having Hope in Allaah The Almighty - II

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It is rare for one to benefit from his faith if his heart is full of evil, just as seeds cannot grow in saline water or a swamp. The slave’s hope can be compared to that of a farmer's. Only if a farmer seeks good, fertile soil, sows quality seeds in it, waters it and takes good care of it, can he then wait for the favour of Allaah The Almighty. This is real hope.
On the other hand, if the farmer were to implant his seeds in a swampy, slanted area where water cannot reach, it would be ridiculous of him to expect any result or hope for anything to grow there. Also, if the farmer were to plant good seeds in good soil, but it is above ground level and on a hilly slope so that water cannot reach it; he certainly cannot hope for plants to grow there, but he might indulge in wishful thinking.
Hope means waiting eagerly for results after one has exerted all efforts and employed all possible means available to them. Therefore, one should exert oneself in performing acts of obedience and worship and then wait for the bounties from Allaah The Almighty to make him steadfast, to protect him from deviating until he dies, and to guard him from misguidance until he leaves this world and meets a Lord Who is pleased with him.
The person with hope is someone who has been consistent in his acts of obedience and fulfils the implications of faith. He hopes that Allaah The Almighty will not cause him to stray from the straight path; he hopes that Allaah The Almighty will accept his good deeds and not reject them; he hopes that Allaah The Almighty will reward him doubly. This is a person who can be said to have exerted all possible efforts, and who can then hope for the mercy of his Lord.
Conversely, someone who habitually indulges in immoral acts, fails to water his heart with obedience, and does not curb his pleasures and lusts, and then hopes for the forgiveness and mercy of Allaah The Almighty, is a deceived fool. Allaah The Almighty Says )what means(:}And there followed them successors who inherited the Scripture ]while[ taking the commodities ]i.e. unlawful gains and pleasures[ of this lower life and saying, ‘It will be forgiven for us.’{]Quran, 7: 169[
In the Quran, Allaah The Almighty tells us what the ungrateful disbeliever said, whom Allaah The Almighty blessed with a garden: )what means(:}I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return.{]Quran, 18: 36[ This was a case of wishful thinking on his part.
Hope is a cure that two types of people require:
1. Those who have reached the state of despairing from the mercy of Allaah The Almighty, to the point that they have given up worshipping Him, concluding that it is fruitless and useless.
2. Those whose fear has overwhelmed them to the point that they have caused harm upon themselves and their families; such fear transgresses the limits permitted in Islam, and thus these people must correct themselves and be balanced by also having hope in Allaah The Almighty.
Talking to some people about hope can cure and motivate them; however, it does not cure those deceived sinners who think that they possess hope, but in fact are only wishful thinkers because they wish for the forgiveness of Allaah The Almighty whilst not doing enough acts of worship. Talking about hope with such people would only cause an increase in their transgression and make them stray even further. The only way to help them is to severely admonish them into refraining from sinning – which is a very important point that we must all pay attention to.
Some of the scholars said, “The person admonishing others should be kind and look to the areas of weakness and disease in people and address them, aiming to cure each person according to his level and situation; but nowadays, one should not address matters from the hope perspective, but rather exaggerate in terrifying them. The admonisher should only mention the virtues of having hope and how one can attain it in order to attract the hearts.” Thus, one should scare people, but not to the level of making them feel despair, as ‘Ali, may Allaah be pleased with him, said, “The true scholar is the one who does not make people give up on the mercy of Allaah, nor make them feel secure from His wrath.”

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