Personal, - The woman’s educationalstatus in Islam

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Islam is a religion that is closely related to science, acquiring knowledge, learning and teaching. It is enough to remember that the first word in the constitution of Islam – the Quran - that regulates Muslims’ life and legislates for them is…“Read…”
In principle, seeking knowledge is a duty upon every Muslim - male or female -- as stated by the Prophet, sallallaahu ‘alayhi wa sallam. ]Ibn Maajah and Abu Ya‘la )Al-Albaani: Saheeh - Authentic([
There are numerous Quranic verses and prophetic Hadeeths that call for learning, thinking, seeking evidence and searching for wisdom. For example, Allaah The Almighty Says )what means(:
•}Say, "Are those who know equal to those who do not know?" Only they will remember ]who are[ people of understanding.{]Quran 39:9[
•}Allaah will raise those who have believed among you and those who were given knowledge, by degrees. And Allaah is Acquainted with what you do.{]Quran 58:11[
The Prophet, sallallaahu ‘alayhi wa sallam, said:
- "When Allaah wishes good for someone, He bestows upon him understanding of the religion )of Islam(.” ]Al-Bukhaari and Muslim[
- “Allaah makes the way to Paradise easy for him who treads a path in search of knowledge.” ]Muslim, Abu Daawood, Ibn Maajah, At-Tirmithi and Al-Haakim[
These texts are general, comprehensive and address both men and women equally and urge both of them to acquire and seek any knowledge that may benefit them in this world and the Hereafter.
As for the texts that addressed women specifically, Allaah The Almighty Says )what means(:}And remember what is recited in your houses of the verses of Allaah and wisdom. Indeed, Allaah is Ever Subtle and Acquainted ]with all things[.{]Quran 33:34[
The Prophet, sallallaahu ‘alayhi wa sallam, presented the best example in instructing the Muslim women to learn and teach. For example, he asked one of the female companions to teach Hafsah, may Allaah be pleased with her, how to read and write.
He also educated ‘Aa’ishah, may Allaah be pleased with her, such that she became knowledgeable about the Sharee‘ah. She was very intelligent, sharp-witted and a strong memorizer of all that she heard or knew.
Al-A‘mash, may Allaah have mercy upon him, said that Muslim reported that Masrooq said that he was asked, “Was ‘Aa’ishah competent inheritance rulings?” He answered, “Yes, by Allaah, I saw the senior companions of the Prophet, sallallaahu ‘alayhi wa sallam, asking her about inheritance affairs.” ]Ibn Abi Shaybah, Al-Haakim, At-Tabaraani and Ibn Hajar[
‘Urwah, may Allaah have mercy upon him, said about her, ''I have not seen a more knowledgeable person in jurisprudence, medicine or poetry than ‘Aa’ishah.” ]Ibn ‘Abdulbarr, Al-Mizzi, Ath-Thahabi and Ibn Hajar[
‘Ataa’ ibn Abi Rabaah, may Allaah have mercy upon him, said, “She was the most knowledgeable of all people in jurisprudence and wise judgment.” ]Ibn ‘Abdulbarr, Al-Mizzi, Ath-Thahabi and ‎As-Suyooti[
‘Aa’ishah, may Allaah be pleased with her, was known for her extensive knowledge of Sharee‘ah including Tafseer )Quranic exegesis(, Hadeeth, and Fiqh )Islamic jurisprudence(, to the extent that Al-Haakim mentioned in Al-Mustadrak that one quarter of the rulings of Sharee‘ah was reported from her.
That is why Abu Moosa Al-Ash‘ari, may Allaah be pleased with him, said, “We, the Companions of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, never asked ‘Aa’ishah, may Allaah be pleased with her, about a Hadeeth regarding which we were in doubt without finding that she had knowledge of it.”]At-Tirmithi, Ibn ‘Adiyy and Ath-Thahabi )Al-Albaani: Saheeh - Authentic([
Therefore, she remains considered as one of the most senior and revered teachers and educators throughout Islamic intellectual history.
'Urwah ibn Az-Zubayr, may Allaah have mercy upon him, said to ‘Aa’ishah, may Allaah be pleased with her, “O my mother, the fact that you are knowledgeable about poetry and history does not astonish me, but what really astonishes me is your knowledge about medicine. I wonder, who taught it to you and how you were taught?” She placed her hand on his shoulder )she was his maternal aunt( and said, “My dear son, the Prophet, sallallaahu ‘alayhi wa sallam, was sick at the end of his life and the visiting Arab delegations that came from all over Arabia gave him many prescriptions and it was me who used to treat him with these prescriptions.” ]Ahmad and Al-Haakim[
If we went on speaking about the influence of Islam on women’s education, we would find countless examples of women who became knowledgeable about their religion and permanent attendees of knowledge sessions. For example:
- Ibn ‘Asaakir, may Allaah have mercy upon him, mentioned that he had eighty female teachers.
- Al-Balaathuri, may Allaah have mercy upon him, mentioned in Futooh Al-Buldaan that in his time the Muslim women learnt how to read and write and that the number of known literate women was equal to half of the known literate men.
- Historians also mentioned that the female lecturers during the Umayyad caliphate reached to being about eighty in number and that some of them taught medicine and other sciences.

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Personal, - Woman and the plots of enemies

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The 'wave-breaking' method is used by the advocates of corruption to bring about degradation in society and is achieved through following a gradual approach. They do not ask the society to become immoral all at once and they cannot achieve it if they demanded it. Rather, they follow a gradual approach in spreading their corruption until they finally attain their goals. They do not object to lowering their heads a little until the wave peacefully passes and then they reappear with a more daring attitude, and so on for a third and fourth time.
·Imposing the status quo policy and embarrassing the society as well as its responsible bodies:
For example:
-Departments for unnecessary scientific studies are established and they graduate thousands of women. Then they demand securing them job opportunities after long years of study and effort. Undoubtedly, this touches people's material needs and therefore, they avenge for it.
-Departments for unsuitable studies are initiated, such as drama studies. They graduate many students who later demand suitable jobs.
-People may be surprised by employment and educational plans which remain unknown until they are actually implemented.
-Sometimes, departments for higher studies are established and there are only men to supervise Masters and PhD degrees. They do so despite their former knowledge that the subject needs participation and attendance in laboratories.
·Knowledge:
Sorrowfully, I mention seeking knowledge and learning as part of the enemies' plans and plotting. But what can we do when the enemies have used this door as a gate to achieve their goals?
Seeking knowledge is one of the best deeds in Islam, and only the ignorant and the arrogant deny this. All the texts which encourage seeking knowledge in the Quran and theSunnah)Prophetic tradition( include both men and women. Allaah The Exalted Says )what means(:}Say, "Are those who know equal to those who do not know?" Only they will remember ]who are[ people of understanding.{]Quran 39: 9[ During the lifetime of the Prophet,sallallaahu ‘alayhi wa sallam, women asked him to specify a day in order to teach them. Therefore, among them there were knowledgeable women, such ‘Aa’ishah, may Allaah be pleased with her, about whom Ibn ‘Abd-ul-Barr, may Allaah have mercy on him, said,"She was a unique scholar in her time in three branches of knowledge: Fiqh )Islamic jurisprudence(, medicine and poetry."It is enough to know that Ibn Sa‘d mentioned more than six hundred women who narrated from the Messenger of Allaah,sallallaahu ‘alayhi wa sallam, and many men also narrated on their authority. They were amazing in the way they were so truthful and trustworthy; Ath-Thahabi said,''I do not know that the scholars of Hadeeth )narrations( criticized or abandoned any of the female narrators."]Mizaan Al-I‘tidaal[
It is enoughas evidence that there were many female narrators that Al-Haafith Ibn ‘Asaakir, may Allaah have mercy on him, narrated on the authority of eighty something women although he traveled neither to Egypt nor to the Maghrib countries.
The enemies exploited these Islamic texts and made men and women equal in terms of curricula and educational stages. This had an impact until we witnessed those who established a section for studying feminine drama arts in the department of media in some of our faculties of arts.
There is a certain extent of knowledge where men and women are equal which is the obligatory knowledge to correct one's creed, worship and behavior. However, women must have special curricula that befit their role in life just as men have.
Where are the curricula which teach our daughters the rights of woman in Islam and refute malicious allegations?
Where are the curricula which elaborate on the tasks of wifehood and motherhood?
Where are the curricula which deepen the relation between the woman and her home and give it the sound perception, not that of the enemies?
Where are the curricula which explain how the woman deals with her children psychologically and physically? She must study how to deal with them as well as types of diseases which afflict them and kinds of treatment.
Where are the curricula which teach the woman how to protect her children’s bodies and give them the correct nutrition?
The woman needs to study everything that helps her to regulate her home, and prepare it in a beautiful and organized manner. Where are the curricula which serve this goal?
The woman is an instructor and an educator. Where are the curricula which serve this goal by planting in her love of reading and knowledge?
I do not say that these matters are completely ignored; rather, I say that they were not suitably addressed. Women's curricula are like man's except in exceptional cases which are insignificant in terms of rulings.

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Personal, - Our Duty Towards Islam

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I will summarize our duty in the following points:
First:Being proud of this religion. Allaah The Exalted Says )what means(:}So do not weaken and do not grieve, and you will be superior if you are ]true[ believers.{]Quran 3: 139[
The era of hiding and feeling ashamed for belonging to Islam has ended and the era of frankness and declaration has started. It is painful and harmful that people who lived in the quagmire of vice and committed the utmost of prohibited sins have started to embrace the religion of Allaah The Almighty, whereas we observe that some Muslims want to bring misery to their nation and expose it to suffering.
Second:Seeking sound knowledge of theSharee‘ah)Islamic legislation(. Having a clear and enlightening argument is the best means to boost one's morale. WithSharee‘ahknowledge, one discovers misguidance and deviation.
Third:Reviewing Western and Eastern writings about their own societies and what both of them call to now after they had tasted the bitterness of misery due to abandoning religion and giving a free hand to their desires.
Fourth:Directing our efforts with sincerity and determination to bring up our children. It was narrated that the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said:"Each one of you is a guardian and is responsible for those under his guardianship."]Al-Bukhaari and Muslim[
A sound upbringing is a shield for children against floundering in invalid behavior that the society is replete with, and it is their protection against the misleading thoughts that are spread in it.
Fifth:Knowing the secularists through their writings and sayings, warning people against their deception and misguidance, clarifying the extent of their danger on theUmmah)Muslim nation( and its religion and mentioning their experiments in Muslim countries which they may implement in any other country which has not yet been exposed to their secularism.
Sixth:Common people should gather around scholars, seekers of knowledge and callers to Allaah The Almighty and adopt their opinions and attitudes. They should distance themselves from the excitement and improvised situations that the righteous youths are dragged to so that whoever wishes to fish may fish in troubled waters.
Suggestions
First:Girls' curricula should be based on a scientific Islamic view. We have spent a long time during which we did not manage to create educational curricula befitting that sex. Equality in curricula between men and women is a fault; this was mentioned earlier.
Second:Creating curricula in the Islamic culture that clarify the woman's rights in Islam, her duties and position as well as the deteriorated status of the woman in the East and West and refuting the malicious allegations of those who advocate emancipation. In the past, we were not in need of such measures and we feared the spread of such allegations. Now, however, we have been invaded by these allegations in our very homes. It is also incorrect to delay these curricula until the university stage.
Third:Woman's work must be addressed through comprehensive and wide-scoped studies prepared by experts and knowledgeable people in the fields of education from among those who are proud of their religion and acquainted with theSharee'ahof their Lord.
Fourth:It is time, or rather it is overdue, for the project of a girls’ university to see the light; a project which puts an educational plan befitting this sex and steers us clear of contradicting opinions in the society through its universities. It is better for theUmmahto entrust responsibility in these universities to sincere highly-qualified persons from among men and women, and thereby theUmmahwill distance itself from the evils of those who are evil.
Reason and subjective conditions to establish this kind of university is indisputable.
Fifth:Woman's work is not a pure administrative task; rather, it is related to her personality and role in society as well as how suitable a certain kind of work is for her. Therefore, this matter must be studied within the framework ofSharee‘ahas well as theUmmah'sinterest.
·What is theUmmah'sneed to graduate female hostesses/attendants, when the danger of their potential work is known in advance?
·What is theUmmah'sneed to graduate groups of females who are specialized in drama and theatrical arts?
·What is theUmmah'sneed to graduate a large number of females in some specializations, such as decoration, agriculture and secretarial work?
I am not saying that the woman cannot understand these specializations or be good at them; rather, I mean that these are not the only criteria.
Sixth:The so-called feminine departments in some governmental administrations must be reconsidered. Is there any benefit in their existence? Are they governed by theSharee‘ahregulations?
Seventh:To stop applying the credit hour system in educating girls as this negatively influences the woman. It is not necessary that everything which is applied to men is also applied to women.
Eighth:The woman’s employment system must be fairly addressed. It is not fair that the woman leaves her home at 6:30 am and returns at 3 pm. It is also not fair that she remains more than twelve hours in the school during the exams. What is the problem if the woman works only half the working hours specified for the man and receive half of his wages? In this way, we will have the capacity to employ twice the number of available workers or even more.
What is the problem if there are long holidays for the woman after delivery in order to look after her newborn? Meanwhile, she should be rewarded for this as she is undertaking the most serious task in life.
What is the problem if there are economic criteria for woman's work? There are many houses where both the man and the woman work while there are other houses where neither men nor women work!
All these points and many others could be subject to dialogue and discussion, provided that we get rid of the complex of equality between man and woman in the employment system. This is also contingent on getting rid of the inferiority complex as well as regaining the feeling of our distinction relative to other peoples of the world.

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Dought & clear, - Celebrating theMawlid and other occasions, and offering food on these occasions

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What is the ruling on what is done every year of reading the entire Qur’aan on the night of the Prophet's birth (blessings and peace of Allah be upon him) and giving food to the poor and needy (on this occasion)?.
Praise be to Allaah.
Bringing people together to offer them food on the two Eids and on the days of al-tashreeq (the three days following ‘Eid al-Adha) is Sunnah, and it is one of the symbols of Islam which the Messenger of Allah (blessings and peace of Allah be upon him) prescribed for the Muslims.
Helping the poor by giving them food during the month of Ramadan is also one of the Sunnahs of Islam. The Prophet (blessings and peace of Allah be upon him) said: “Whoever gives food to a fasting person with which to break his fast will have a reward like his.”
Giving to poor reciters that which will help them to recite the Qur’aan is a righteous deed at all times, and the one who helps them to do that will have a share with them in the reward.
As for celebrating an occasion that is not one of those that are prescribed in Islam, such as one of the nights of the month of Rabee’ al-Awwal which is said to be the night of the Mawlid (Prophet's birthday), or one of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday in Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar, these are innovations which the salaf disapproved of and did not do. And Allah knows best.

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Dought & clear, - Repeating the name of Allaah on its own, or the pronoun “Huwa” (He), isa Sufi bid’ah

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Is there any harm in repeating the names of Allah SWT?
As zikr, or anything else?
I understand saying "Astagh firullah" or "Subhan Allah" or "Alhamdo Lillah" are ok...
Praise be to Allaah.
There is no doubt that it is bid’ah to mention the name of Allaah on its own or –even worse – to repeat the pronoun “Huwa” (“He”). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Name of Allaah on its own, either as a noun (“Allaah”) or a pronoun (“Huwa”) is not a complete phrase or meaningful sentence. It has no implications to do with eemaan (faith) or kufr (disbelief), commands or prohibitions. This was not mentioned by anyone from the Salaf (early generations) of this ummah, and it was not prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him). It does not bring any knowledge to the heart or bestow any kind of benefit upon it. All it does is give an unclear idea which is not defined by any negation or affirmation. Unless there is previous knowledge in a person's mind or he is in a state of mind where he could benefit from this, he gains no benefit at all. Islam prescribes adhkaar which in and of themselves bring benefit to the heart, without any such need for anything else.
Some of those who persisted in this kind of “dhikr” ended up in various kinds of heresies and ideas of “wahdat al-wujood” (unity of all that exists, pantheism), as has been explained in detail elsewhere.
It was mentioned that one of the shaykhs said: “I am afraid of dying between negation and affirmation”, but this is not an example to be followed, because it is obviously erroneous. If a person were to die in this state, he would die according to his intention, because actions are judged by intention. It was reported that the Prophet (peace and blessings of Allaah be upon him) commanded us to tell the dying person to sayLaa ilaaha ill-Allaah,and he said, “Anyone whose last words areLaa ilaaha ill-Allaahwill enter Paradise.” If this word (Laa ilaaha ill-Allaah) was something which required caution, why should we tell the dying person to say something which, if he dies in the middle of saying it, will lead to an improper death? Rather, if this were the case, he would be told to say “Allaah, Allaah” or “Huwa, Huwa.”
Mentioning the pronoun on its own is further removed from the Sunnah and is a worse kind of bid’ah, which is closer to the misguidance of the Shaytaan. If a person says “Yaa Huwa, yaa Huwaa (O He, O He)” or “Huwa, Huwa (He, He)” and so on, the pronoun does not refer to anything except whatever his heart imagines, and hearts may be guided or misguided.
Some shaykhs use as evidence to support saying “Allaah” (the name on its own) the aayah (interpretation of the meaning):
“Say: ‘Allaah.’ Then leave them…” [al-An’aam 6:91].They think that Allaah commanded His Prophet to say His Name on its own, but this is a mistake according to the consensus of the scholars, because the meaning of the phrase “Say ‘Allaah’” is that it is Allaah Who sent down the Book which was brought by Moosa. This is in response to the question:
“Say (O Muhammad): ‘Who then sent down the Book which Moosa (Moses) brought, a light and a guidance to mankind which you (the Jews) have made into (separate) paper sheets, disclosing (some of it) and concealing (much). And you (believers in Allaah and His Messenger Muhammad) were taught (through the Qur’aan) that which neither you nor your fathers knew.’ Say: ‘Allaah (sent it down).’” [al-An’aam 6:91 – interpretation of the meaning], i.e., Allaah is the One Who revealed the Book which was brought by Moosa. This is a refutation of the view of those who said,“Nothing did Allaah send down to any human being (by Revelation)”[al-An’aam 6:91 – interpretation of the meaning]. Allaah says: Who then sent down the Book which Moosa brought? Then He says: Say Allaah sent it down, then leave these liars to play in their vain discussions.
What we have said above is further explained by the comments of Seebawayh and other grammarians, who noted that when the Arabs say “Qaala” (or other forms of the verb meaning “to say”), they do not quote verbatim, rather they state what was said, giving a complete meaning. So what follows is a sentence with a complete meaning, or a nominal sentence or a verbal sentence. Hence after saying “qaala” they give akasrahto the particle “anna” (making it “inna”); “qaala” cannot be followed by a noun standing alone. Allaah did not command anyone to mention His Name on its own, and it is not prescribed for the Muslims to say His Name on its own. Saying His Name on its own does not enhance faith or explain anything about the religion, according to the consensus of the scholars of Islam; it is not enjoined in any act of worship or in any case where Allaah addresses them.
(Majmoo’ al-Fataawa, 10/226-229)
And he (may Allaah have mercy on him) also said:
Repeating the Name of Allaah on its own, such as saying “Allaah, Allaah,” or the pronoun, such as “Huwa, Huwa” is not prescribed in either the Qur’aan or the Sunnah. It is not reported that any of the salaf of this ummah or any of the righteous scholars who are taken as examples did this. It is only spoken by misguided people of the later generations.
Perhaps they are following a shaykh who had no control over himself in this regard, such as al-Shubli who, it was narrated, used to say ‘Allaah, Allaah.’ It was said to him, ‘Why do you not sayLaa ilaaha ill-Allaah?’ He said, “I am afraid of dying between the negation [sayingLa ilaaha(there is no god)] and the affirmation [ill-Allaah(except Allaah)]”!
This is one of the mistakes made by al-Shubli, who may be forgiven for it because of the sincerity of his faith and the strength of his emotions which overwhelmed him. Sometimes he would go crazy and would be taken to the asylum, and he would shave off his beard. There are other instances of this type in his case, which are not to be taken as examples, even if he may be excused or rewarded for them. If a person intends to sayLaa ilaaha ill-Allaah, and he dies before completing it, that will not harm him at all, because actions are judged by intentions, and what he intended to do is what will be written down for him.
Some of them go to extremes in this matter, and say that saying the name of Allaah is for the ‘elite’ whilst sayingLa ilaaha ill-Allaahis for the ‘masses.’ Some of them say that sayingLaa ilaaha ill-Allaahis for the mu’mineen (believers), saying ‘Allaah’ is for the ‘aarifeen’and saying ‘Huwa’ is for themuhaqqiqeen. One of them may restrict himself to saying, when alone or in a gathering, ‘Allaah, Allaah, Allaah’ or ‘Huwa’ or ‘Yaa Huwa’ or even ‘La Huwa illa Huwa (there is no He except He)’!
Some of those who have written about spiritual matters have expressed approval of this, quoting some known figures who, however, were in a state of overwhelming emotion at the time, or quoting opinions, or quoting false reports – for example some of them reported that the Prophet (peace and blessings of Allaah be upon him) told ‘Ali ibn Abi Taalib to say ‘Allaah, Allaah, Allaah.’ The Prophet (peace and blessings of Allaah be upon him) said it three times, then he told ‘Ali to say it three times so he said it three times. This hadeeth is fabricated (mawdoo’), according to the consensus of the scholars of hadeeth.
It is narrated that the Prophet (peace and blessings of Allaah be upon him) taught people various adhkaar to say, and the best of dhikr isLaa ilaaha ill-Allaah. This is what he urged his paternal uncle Abu Taalib to say when he was dying. He said, “O uncle, sayLaa ilaaha ill-Allaahand I will defend you thereby before Allaah.” And he said: “I know of a word which no one says when he is dying but his soul finds rest in it.” And he said, “Anyone whose last words areLaa ilaaha ill-Allaahwill enter Paradise.” And he said, “Whoever dies knowing that there is no god except Allaah will enter Paradise.” And he said: “I have been commanded to fight people until they bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah. If they do that, their blood and wealth will be safe from me, except for what is due from them [e.g., zakaah etc.], and their reckoning is with Allaah.” And there are many similar ahaadeeth.
(Majmoo’ al-Fataawaa, 10/556-558)
Whoever makes the Qur’aan and Sunnah his points of reference concerning his worship will not fail to distinguish right from wrong. We ask Allaah to bring us back to His religion in a gentle manner. And Allaah knows best.

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Dought & clear, - In the case of general supplication (du’aa’), it is not stipulated that it should be narrated in the Sunnah

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I heard one of the ignorant people offering supplication and one of the things that he said in his supplication was: “O Lord, do not make me dependent on any one or make me in need of anyone; make me independent of everyone, O You on Whom people rely and depend, Who is the One, the Only, the Self-sufficient, Who has no partner or son. O Allah, bring me back from misguidance to guidance and save me from every sin and trouble.” What is your opinion on this supplication?.
Praise be to Allaah.
You should differentiate between two types of supplication:
1. The first type is restricted supplication, by which we mean that it is connected to a certain time or place or act of worship, or that Islam specifies a certain number or virtue and similar restrictions, such as the supplications that are narrated at the beginning of prayer, the adhkaar of morning and evening, the du’aa’s for sleeping, eating and so on.
In this type of supplication it is essential to limit it to that which is narrated in sharee’ah, without adding or subtracting anything. It is not permissible to make up any kind of supplication to take the place of that which is narrated in the Sunnah.
This is what the Prophet (blessings and peace of Allah be upon him) taught to al-Bara’ ibn ‘Aazib (may Allah be pleased with him) when he said to him:
“When you go to bed, do wudoo’ as for prayer, then lie down on your right side, then say: ‘O Allaah, I have turned my face towards You and entrusted my affairs to You and relied completely upon You, out of hope and fear of You. There is no refuge or safe haven from You except with You. O Allah, I believe in Your Book which You have revealed, and in Your Prophet whom You have sent.’ Make these your last words. Then if you die that night, you will have died in a state of fitrah.”
He said: I repeated them in the presence of the Prophet (blessings and peace of Allaah be upon him), and when I reached the words, ‘O Allah, I believe in Your Book which You have revealed’ I said: ‘I believe in Your Messenger whom You have sent,’ and he said: “No, ‘in Your Prophet whom You have sent.’”
Narrated by al-Bukhaari (247) and Muslim (2710).
Al-‘Allaamah al-Mu’allimi (may Allah have mercy on him) said in his bookal-‘Ibaadah(p. 524):
What a great loss is incurred by the one who forsakes the supplications that are proven in the Book of Allah or in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), so he hardly calls upon Allah by them, and he goes to something else and recites it regularly. Is this not wrongdoing and transgression? End quote.
2. The second type is general supplication, which means asking Allah for needs both public and private, turning to Him and asking Him for what one needs and wants, such as supplication whilst prostrating, during the last third of the night and on the day of ‘Arafah and so on.
With regard to this kind of supplication, it is not essential that it be proven or narrated [in the texts], rather it is sufficient for the words of this supplication to be words that are acceptable and correct according to sharee’ah. There should be no transgression or overstepping the mark in supplication, and there should be no supplication that involves sin or severing the ties of kinship.
It says inFataawa al-Lajnah al-Daa’imah(24/203-204):
The matter of supplication is broad in scope, so that each person may call upon his Lord for what he needs in ways that do not involve any sin.
As for the du’aa’s and adhkaar that are narrated in texts, the basic principle concerning them is that we should adhere to the wording and numbers that are narrated. The Muslim should pay attention to that and adhere to it and not add to the specified number or add to the wording, or subtract anything from that, or change anything. End quote.
It also says (24/275):
The du’aa’s that are narrated in the Qur'aan and Sunnah are those which it is prescribed to adhere to, pay attention to, memorise and publicise. As for the other du’aa’s which all people say, they are not like that, and the best that may be said concerning them is that they are permissible, but they may contain phrases that are confusing or incorrect. End quote.
It seems that the du’aa’ or supplication mentioned in the question comes under the heading of general supplication, and by examining its words and phrases, it seems that it is a permissible supplication and there is nothing wrong with it, and it does not seem to us that there was anything in it that is objectionable from a shar’i viewpoint; rather its words are sound and correct. So you should not denounce it or brand the one who says it as ignorant.
And Allah knows best.

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For children, - Masjidil Haram, the Qiblah is a symbol of Muslim Unity

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Another aspect is the fact that the Qiblah is a sign of the spiritual unity of all Muslims worldwide under the law of one God. In his poem, The Outpourings of the Soul, Dr. Mohammed Iqbal, the Islamic poet-philosopher, wrote:
Under the religion of monotheism, do people unite.
While disunited, glory you cannot gain.
Your Prophet just came to save you from that plight.
To make you one nation, so you do remain.
Your Qiblah is one and the Book you recite,
Without that unity, your efforts are in vain.
The Qiblah is important because it gives us a sense of unity, uniformity and discipline. If there were no Qiblah, we would pray as isolated groups without being connected to one another. The Qiblah gives us a focus; a common sense of purpose; a direction.
One of the verse of Glorious Qur'an states as: "To Allah belong the east and the West: Whithersoever ye turn; there is the presence of Allah." Glorious Qur'an (2:115)
In consideration of the above verse the question that comes to mind is: If Allah (SWT) is present wherever we face, what then is the need to face the Qiblah (during the prayers)?
(The order for) facing the Qiblah is not at all intended to confine the presence of Allah (SWT) in a particular direction. However, since man is a material entity and thus, must necessarily face a direction while offering his prayers, it has been ruled that all should face one particular direction during their prayers.
This is with the objective of realizing unity and harmony amongst the Muslims, and preventing confusion, disorder and scattering amongst them.
Just reflect how scathing and disorderly it would be if each person were to offer his prayers in a different direction and the people were to establish scattered rows (for the prayers)?
Incidentally, the direction that has been stipulated as the Qiblah [the direction towards the Holy Kaabah (Kaaba)] is a region that is not only holy but also one of the most ancient bases of monotheism and so, directing oneself towards it serves to awaken the monotheistic reminiscences (within oneself). [Tafseer-e-Namunah, vol. 1, pg. 415.]

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Family Issues, - Loss of a child and Misacarriage

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Sayyidina Abdullah bin Mas'ud(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said, "Whoever sends forth three children that never reached puberty, they will be for him [and her] a strong fortress [in the hereafter]." Abu Dharr said, "I sent forth two." The Prophet(sallallahu alaiyhi wassallam) said, "And it held good for two also, Sayyidina Ubai bin Ka'ab(radhiyallahu anhu) said that: "I sent forth one,did the order hold good for one also." The Prophet(sallallahu alaiyhi wassallam) said, "Yes, it stood for one also[subject to SABR]."[Ahmad, Tirmidhi, and Ibn Majah]
Sayyidina Abu Moosa Asha'ari(Radhiyallahu anhu) says that the Prophet(sallallahu alaihi wassallam) has said that if a small child dies, Allah tells the angels that they have taken away the child and the heart of His devotee.The angels will say ,'Yes,the same has been done.'Then Allah will ask,"What His Devotee has said."The angels will say that he recited: " Inna lillahi wa inna ilaihi ra ji oon" ( We belong to Allah and we are to return to Him.). Then Allah will say,"Build a house for his devotee in Paradise and name it, 'The House of Praise."[Tirmizi]
Sayyidina Anas(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that the Muslim, whose three young children die, will be admitted by Allah to Paradise. The occasion for his securing forgiveness, will be the Mercy and Benevolence, which Allah has on these children.[Bukhari]
Sayyidina Anas(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that whosoever patiently bore the loss of his three children, hoping to be rewarded, will be admitted to Paradise. A woman stood up and asked, 'What about one whose only two children died", The Prophet(sallallahu alaiyhi wassallam) said that this glad tiding was for that person also. The woman felt sorry that she did not ask about the death of one child.[Nisai]
Sayyidina Atba bin Abdul Salmah(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that, one, whose three young children died, would be awaited for- by his dead children, at all eight gates of Paradise, that he might enter from any gate, he would like. [Ibn Majah] In Tibraani, this hadith is narrated by Sayyidina Abu Dhar(radhiyallahu anhu)
Sayyidina Abu Hurairah(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that, it is not permissable for the fire to touch the person, whose three young children have died. He will pass over the Bridge of Siraat only for the sake of formailty.[Bukhari, Muslim]
Sayyidina Abu Hurairah(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that the young children of Muslims are entitled to Paradise. On the Day of Judgement, they will put the garment of their parents and will not leave them, till Allah admits them to Paradise.[Muslim]
Sayyidina Abu Saeed(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said to the women, that whosoever, among them has sent three of her children(ie.passed away), will have them as a cover over the fire. A woman asked, if there were only two, the Prophet(sallallahu alaiyhi wassallam) said, they too will do likewise.[Bukhari, Muslim]
Sayyidina Ali(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that: "The miscarried child will pester its glorious and mighty Lord for protecting its two parents from the Fire until it is told, 'O miscarried child that pesters its Lord! Enter your father and mother into Paradise.' Then it will drag them with its umbilical cord until it makes them enter Paradise."[Ibn Majah, Abu Ya?la]
In al-Bukhari, Nasa'i and Ahmad, the Prophet (sallallahu alayhi wasalam) said, "Allah Glorious and Mighty says, 'There is not for My believing servant any other reward, when I seize His dearly beloved among the people of this world and he(she) bears it expecting compensation, except Paradise.'"
Sayyidina Mu?adh(radhiyallahu anhu) reported that the Prophet(sallallahu alaiyhi wassallam) said that: "By the One in Whose hand is my soul, truly the miscarried child will certainly drag its mother with its umbilical cord to Paradise, provided she had shown the patience for the sake of reward from Allah."[Ibn Majah,Ahmad]
And he(sallallahu alaiyhi wassallam) said : "Your little ones are the larvas (da?aamees) of Paradise. They will meet their parents and grab them by their garments or their hands to no end, other than that Allah will enter them Paradise."[Muslim]
Abu Huraira(radhiyallahu anhu) reported that Allah's Messenger(sallallahu aliyhi wassallam) said "The miscarried fetus that I send before me is dearer to me than a rider whom I leave behind."[Ibn Majah]
Sayyidina Abdullah bin Abbas(radhiyallahu anhu) says that once the Prophet (sallallahu alaihi wassallam) said that the (lady), whose two young children had died and she patiently bore the loss,would be admitted to the Paradise by Allah. Sayyidina Ayesha (radiyallahu anha),asked if only one child had been lost. The prophet (sallallahu alaihi wassallam) said the same, held good for one child also. Sayyidina Ayesha(radhiyallahu anha) then asked if anyone had lost no child ,than the Prophet (sallahu alaihi wassallam) said that for his community,he would himself go ahead, for no calamity greater than his death would come to the community.[Tirmizi]
Sayyidina Umme Salma(radhiyallahu anha) says that the Prophet (sallallahu alaihi wassallam) said that if any devotee suffers a loss and he(she) recites the following duaa, then Allah rewards him(her) and also compensates him(her) (with a better substitute): "Inna lillahi wa inna ilaihi ra ji oon. Allhumma ajurni fi musie-bati wakhluf li khairam minha."(We belong to Allah and we are to return to Him. O Allah, give me strength to bear patiently this loss and grant me a better substitute).
Sayyidina Abu Salma(radhiyallahu anha) says that the Prophet (sallallahu alaihi wassallam) said that whenever any of them suffers a loss, he(she) should pray as follows : "Inna lillahi wa inna ilaihi ra ji oon. Allhumma indaka ah-tasibu musie-bati fa-ajirni biha wa-abdilni khairam minha." (We belong to Allah and we are to return to Him. O Allah, I expect reward from You for this loss. So You reward me and make up my loss.)[Tirmizi]

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Family Issues, - Guidance for the Muslim Wife - Complete book. (Part 14)

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SOME EXEMPLARY INCIDENTS
Sisters, the etiquettes of how to lead a pious life mentioned in the previous pages is not merely hypothetical, but in fact some Muslim women have practised upon these etiquettes and presented an example for us. The world remembers these women till today and they will be remembered till the day of Qiyamat. A few incidents will be narrated to serve as an example.
FATHIMA -AZ-ZAHRA RADHIALLAHU ANHA
Rasulullah's (Sallallahu Alaihi Wasallam) daughter was drowned in the fear of Allah. She used to sob bitterly in salaat, yet she did not falter in serving her husband. Today many women boast of their worship while trampling all the rights of the husband. Thereafter they have hope in their worship leading them to salvation. This is erroneous. This incident clearly explains why.
One day Hadhrat Fathima was ill. In this condition she performed ablution and stood up for salaat. Hazrat Ali Radhiallahu Anhu also woke up and went for salaat. When he returned after completing his salaat, he found Fathima Radhiallahu Anha grinding flour with the hand-mill. Hadhrat Ali Radhiallahu Anhu said: "O daughter of Rasulullah (Sallallahu Alaihi Wasallam), rest for a while. Do not let your illness deteriorate."
Fathima Radhiallahu Anha smiled and said: "Both these duties are not so difficult so as to aggravate any illness. To worship Allah and to serve the husband are the best cures for any sickness. If one of them become the cause of death, what better death can there be?"
Together with the worship of Allah, how much importance did Fathima Radhiallahu Anha attach to serving her husband. Also note that Rasulullah's (Sallallahu Alaihi Wasallam) daughter was merrily grinding flour and regarded it as her good fortune.
THE SECOND DAUGHTER OF RASULULLAH SALLALLAHU ALAIHI WASALLAM
Some women lose hope looking at the oppression of their husbands. They should tread the path of piety and have hope in Allah's mercy that one day this oppression will cease and they will be in comfort. Allah most certainly rewards one for being patient. An incident of this nature is that of one of Rasulullah's (Sallallahu Alaihi Wasallam) daughters.
A daughter of Rasulullah Sallallahu Alaihi Wasallam was married to Abu Lahab's son. When the chapter of Abu Lahab was revealed in the Quran, Abu Lahab became very angry because his destruction was mentioned therein. He instigated his son to divorce Rasulullah's Sallallahu Alaihi Wasallam daughter. He (the son) first went to Rasulullah Sallallahu Alaihi Wasallam and hurled abuse at him and thereafter divorced his daughter. Rasulullah Sallallahu Alaihi Wasallam and his daughter were greatly perturbed. Rasulullah Sallallahu Alaihi Wasallam was so disturbed that he cursed Abu Lahab's son saying : "May Allah destroy him by means of a dog". When does the cry of an oppressed go in vain? Abu Lahab's son was destroyed in a most dreadful manner.
There were many people travelling on a journey. At nightfall they camped at a place. Abu Lahab's son slept on a high boulder in fear of Rasulullah's Sallallahu Alaihi Wasallam curse. At night while he was sleeping, a dog came and sniffed at all those who were sleeping. Then it sniffed at Abu Lahab's son and tore him to pieces. Rasullulah's (Salallahu Alaihi Wasallam) daughter was rescued from this oppression and was then married to Hadhrat Usman Ghani Radhiallahu Anhu.
There is some solace for oppressed women in this incident and a great lesson for oppressive husbands. Oppression and transgression should be refrained from as they are disliked by Allah.
THE DAUGHTER OF SAEED
Hadhrat Saeed bin Musayyab had a beautiful daughter who was a hafizah and aalimah. The caliph of that time desired her for his son, but Saeed refused because the prince was not pious. In his (Saeed's) sight wealth had no reality. Upon this refusal, Saeed was severely punished by the caliph but he did not accept the proposal.
Saeed had a student who was extremely poor. He used to come regularly to Saeed's gathering. Once he remained absent for a few days after which he came. Saeed asked him the reason for his absence. He said that his wife had passed away and had to remain absent as a result. Saeed consoled him. When he began to depart Saeed asked him if he desired another wife. The student said: "Hadhrat, who will give their daughter to a pauper like me." He uttered these words with extreme remorse. Saeed consoled him and promised to get him married immediately. He (Saeed) brought his daughter and the nikah was performed. In the evening he took his daughter to the student's house where they could meet.
It is significant to note that the girl was so pious that after rejecting the king's proposal she did not object to marrying a poor person. She was happy and served her husband peerlessly. If the parents of today can demonstrate simplicity and piety like Saeed, these innocent girls will find good homes. The reason for them not getting married is because they cannot find a wealthy home. In this way many a girl is wasting her valuable youth.
THE DAUGHTER OF SHUJA KIRMANI
Hazrat Shuja Kirmani was a great saint of his time and was related to the royal family. The king of Kirman requested Hazrat Shuja to marry his daughter to the prince. Upon his request Shuja asked for 3 days respite during which he remained in the mosque. On the final day he saw a mendicant performing salaat. When he completed his namaaz, Shuja requested him to marry his daughter. The saintly mendicant replied that he was a pauper and that he could not get married. He only had 3 dirhams (silver coins). Notwithstanding this meagre amount, Shuja accepted him as his son-in-law. What happened thereafter is worth noting.
When the girl went to her husband she saw a piece of dry bread lying in a bowl. She asked him about it. The husband replied that it was yesterday's left over bread which he had kept for tonight. The bride was shocked to hear this and asked permission to return to her father's house. The husband said that he knew a girl from the royal family could not live with him. However the bride replied that she was not returning because of his poverty, but due to the weakness of his Iman (faith) because he kept yesterday's bread for today. She said: "I am totally surprised at my father who, for twenty years did not get me married because he was in search of a pious and religious person and when he did get me married, then it was to someone like you who does not have trust in Allah as the Provider and makes arrangements for tomorrow from today".
The mendicant was surprised to hear this, and asked: "How can this error be forgiven". The bride said : "Either keep the piece of bread or keep me". The mendicant immediately gave the bread away as charity.
THE INCIDENT OF A WOMAN
In conclusion, an incident relating the consequences of an evil woman will be narrated. When girls get together they normally gossip, backbite, carry tales, express jealousy and sometimes even slander. They make mountains out of a mole-hill and begin doubting the slightest movements of their husbands and sometimes even accuse them. This is highly dangerous. Allah greatly dislikes the innocent being accused.
There was a woman in the time of Imam Malik (Rahmatullah Alaih) who used to give ghusl (bath) to deceased women. She bathed the body of a woman and while washing her private parts she thought to herself that this private part has committed adultery i.e. she accused her. Allah was greatly displeased. For others to learn a lesson, the woman's hand immediately adhered to the private part of the deceased woman. After great attempts it was still not freed. People tried all methods but eventually gave up hope and went to Imam Malik (Rahmatullahi Alaihi) who was the most learned person of that time. They narrated the incident to him. He said that the woman who was giving a bath must be lashed because she has slandered the deceased. Consequently when this was done, her hand was released. All men and women shuddered upon hearing this.
Sisters, do not think that accusing someone is different from accusing your husband jokingly. Nonetheless a false accusation is a major sin and the punishment for it is severe. Due to this doubt and accusation, mistrust is created. A minor incident can have such severe repercussions that many a marriage can be destroyed. If there is any doubt, great wisdom and tact must be used to rectify the situation.
May Allah make all women lead their lives according to His will. (Ameen)

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Family Issues, - Guidance for the Muslim Wife - Complete book. (Part 13)

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EARNING WITH YOUR OWN HANDS
Poor women who do not have any financial support to purchase their food and clothing should either marry, or earn a living themselves. But the ignoramuses regard both nikah and trade as defects. No one gets the taufeeq (divine help) of spending on these poor people, then how can they survive?
O women! Allah has granted you choice over your heart, hands and feet. Do not pay attention to what others have to say. If anyone is of marriageable age, she should get married and if she is not of marriageable age, or does not desire to do so although she does not regard it as defective, or she is fearful of a dispute, she should earn by some lawful means. Do not pay heed to someone who criticises your practice. It is not erroneous to learn a trade or art.
O women! Had it been disrespectful, why did Rasulullah Sallallahu Alaihi Wasallam do it? Who has more respect than him?
It is reported in the hadeeth that Rasulullah Sallallahu Alaihi Wasallam used to shepherd goats and said that there was no Prophet who did not tend a flock of sheep. He also said that the best earning is with ones own hands. Hadhrat Dawood Alaihis Salaam used to earn a living by plying his own trade.
"O Allah, grant us coolness of the eyes from our wives and children, and make us leaders of the pious"

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Welcome to Islam, - Does the Quran contradict science?

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Religion and Science have always been considered to be twin sisters by Islam, and today at a time when Science has taken great strides, they still continue to be associated.
Furthermore, certain scientific data are used for a better understanding of the Quranic text.
In this century, scientific findings have dealt a fatal blow to religious belief for many; it is precisely in the light of such scientific discoveries that an objective examination of the Islamic Revelation can be made, which highlights the supernatural character of that Revelation.
After a ten-year study, the famous French physician Maurice Bucaille addressed theFrenchAcademyof Medicine in 1976, and expressed the complete agreement of the Quran and findings of modern science. He presented his study on certain statements in the Quran concerning physiology and reproduction.
His reason for doing so was that: "Our knowledge of these disciplines is such that it is impossible to explain how a text produced at the time of the Quran could have contained ideas that have only been discovered in modern times".
Decades later, noted embryologist and expert, Keith L. Moore, upon being presented with the statements made in the Quran regarding the stages of formation of the embryo -- from the mixing of the male and female gametes up to the embryo’s full development remarked: "It has been a pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from God because almost all of this knowledge was not discovered until many centuries later."
Professor Moore presented his findings to scientists at several conferences. Several Canadian periodicals published many ofMoore’s statements, and in addition, he presented three television programs in which he highlighted the compatibility of modern science with what has been revealed in the Quran 1400 years ago. Consequently, he was asked: "Does this mean that you believe that the Quran is the word of God?" to which he replied: "I find no difficulty in accepting this."
In fact, Professor Moore was so amazed at the accuracy of the descriptions and the terminology used for the various stages of the development of the embryo that he modified his own textbook on the subject. He incorporated all the relevant Quranic passages and authentic statements of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention(, into his book, The Developing Human: Clinically Oriented Embryology with Islamic Additions, published by WB Saunders in 1987 and a standard university textbook in the United States. The book now contains passages of the Quran and the Hadeeth )verified statements of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam( for every stage of development, and Professor Moore has also adopted the classification used in the above two sources.
Consider also the statement of Tejatet Tejasen )Professor at the Dept. of Anatomy, Faculty of Medicine, Chiang Mei University, Thailand( after his study on the Quranic passages dealing with embryology: "From my studies and what I have learnt at this conference I believe that everything that has been recorded in the Quran 1400 years ago must be true. That can be proved through the scientific way".
Consider also the statement of E. Marshal Johnson )Professor and Chairman, Dept. of Anatomy, Daniel Bough Institute, Thomas Jefferson University, Philadelphia, USA( when he became aware of such statements in the Quran and investigated them: "The Quran describes not only the development of external form but emphasizes also the internal stages -- the stages inside the embryo of its creation and development, emphasizing major events recognized by contemporary science... If I were to transpose myself into that era, knowing what I do today and describing things, I could not describe the things that were described... I see no evidence to refute the concept that this individual Muhammad, had to be developing this information from some place... so I see nothing in conflict with the concept that divine intervention was involved..."
Consider also the statement of T.V.N. Persaud )Professor and Head, Dept. of Anatomy, Faculty of Medicine and Dentistry, University of Manitoba, Canada(: "Muhammad was a very ordinary man. He couldn’t read, didn’t know how to write, in fact he was an illiterate... we’re talking about 1400 years ago, you have some illiterate person making profound statements that are amazingly accurate, of a scientific nature... I personally can’t see how this could be mere chance, there are too many accuracies and like Dr. Moore I have no difficulty in my mind reconciling that this is a divine inspiration or revelation which led him to these statements".
These are just a few of numerous quotes from the scientific community regarding the nature and the origins of the Quran. In fact, the Quran does not just speak about embryology, but about hundreds of other phenomena -- including the earth and sun being round, revolving around their own axis and following their own orbits; the origin and formation of the universe; the two types of seas between which is a barrier; the role of mountains in stabilizing the earth's crust; the expansion of the universe; the precise nature of the water cycle; the change in atmospheric pressure at high altitudes; the gender of the bee which is responsible for producing honey )female(; the stars consuming themselves via the combustion of their gases and this being the source of their light and many more.
The Quran and the Sunnah )authentic sayings of the Prophet Muhammad, sallaallaahu ‘alayhi wa sallam( make statements on literally hundreds of phenomena, and at the same time openly invite intelligent people to verify them. If any one from the scientific community were to make hundreds of new claims regarding his specialty and call all his colleagues to prove him wrong, he would know without doubt that he is standing on shaky ground. What about the one who makes such claims about the specialties of others, would he dare to make such a claim?
Yet, one would be surprised to learn that precisely such a scientific approach has been commanded in the Quran with the objective of ascertaining its truthfulness. Allaah Says in the Quran )what means(:"Do they not reflect upon the Quran, or are there locks upon )their( hearts."]Quran 47:24[
And )what means(:"Do they not reflect upon the Quran. If it had been from )any( other than Allaah, they would have found within it much contradiction."]Quran 4:82[
Therefore, Islamic religious beliefs are not based upon blind acceptance, as many have generalized in all other religions, and thus falsely attributed to the Quran and Islam. This break between Science and Religion occurred in Europe over the past 300-400 years, when scientific advancement and its findings were seen as heretical, its proponents ridiculed and often exiled and tortured.
The Islamic community has never had that experience. It is true that within the academic community capabilities differ, and thus some people may be unable to ascertain the truth of Islam, and therefore may accept it blindly. But they have the opportunity to ask the scholars, those who are in a position to make such a judgment. It is from the principles of wisdom and justice that ‘when you don’t know, don’t make a judgment yourself, but rather consult one who is in a position to do so.’

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Welcome to Islam, - Was Muhammad the author of the Quran?

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The Quran has no author, and no group or individual inArabiahas ever claimed to have written it, nor has any group or individual recited, taught, and explained the Quran before the Prophet Mohammad, sallallaahu ‘alayhi wa sallam )may Allaah exalt his mention(. Any historian, Muslim or non-Muslim would argue that the only possible source of the Quran could be the Prophet Mohammad, sallallaahu ‘alayhi wa sallam, the man responsible for reciting, teaching, and explaining it to the people ofArabia. This has led some thinkers and Orientalists to conclude that the Prophet, sallallaahu ‘alayhi wa sallam, must have written the Quran.
Those who believe that Prophet Muhammad, sallallaahu ‘alayhi wa sallam, was the author of the Quran are absolutely wrong. However, merely saying that they are incorrect is not enough, without providing proofs. If we contemplate the nature of this glorious book )the Quran( and the capabilities of the Prophet, sallallaahu ‘alayhi wa sallam, we will realize that these claims are illogical and groundless.
First, Prophet Muhammad, sallallaahu ‘alayhi wa sallam, was unlettered. How can an illiterate person come up with such a rich, intellectual, and inspiring text that gained acceptance not only inArabia, but also throughout the world?
Prophet Mohammad, sallallaahu ‘alayhi wa sallam, never went to school! No one taught him. He had no teacher of any kind in any specific subject. How could he acquire the knowledge of Science, astronomy, oceanography, etc. that is contained in the Quran? )For example, the mention of ocean currents, stars, earth, moon, sun and their fixed paths in Chapter Ar-Rahmaan; and many other scientific statements that are found in the Quran, that cannot be stated in this short article(
When the Quran was revealed, the Arabic language was at its peak in richness of expression and literature. The Quran came and challenged the best Arabic literature and poetry of that time.
Prophet Mohammad, sallallaahu ‘alayhi wa sallam, being illiterate, could not possibly have come up with something so miraculously immaculate that it even exceeded the best of poetry and Arabic literature at the time of the language's peak development.
He, sallallaahu ‘alayhi wa sallam, had no reason to come up with something like the Quran, and cause the entire society ofArabiato become his enemy. Why would he do something like that? Why would he formulate something that went against almost all the norms of society, and lose his family, relatives, friends and other loved ones -- not to mention his wealth and reputation?
The Quran was revealed over a period of 23 years -- a very long time! Is it possible for someone to maintain the same exact style of speech, as demonstrated in the Quran, for over 23 years?
Moreover, the sayings of Prophet Mohammad, sallallaahu ‘alayhi wa sallam, are recorded in what Muslims call his ‘Ahadeeth’ )narrations(. If we look at the style of the Hadeeth, and compare it with the style of the Quran, we can clearly see that they are different and distinguishable styles of speech. The Prophet, sallallaahu ‘alayhi wa sallam, spoke publicly -- it does not make sense that a man has two unique, distinguishable and completely different styles of speech in public. This is another reason why Prophet Mohammad, sallallaahu ‘alayhi wa sallam, could not possibly have written the Quran.
Maryam )Mary( in the Quran
The Quran says )what means(:"And )mention( when the angels said: ‘O Mary, indeed Allaah has chosen you and purified you and Chosen you above the women of all nations.’"]Quran 3: 42[
"Chosen you above the women of all nations" -- even the Bible does not mention such an honor accorded to Mary!
Knowing full-well, and believing as we do, that the whole Quran is the actual Word of God, we will nevertheless agree, for the sake of argument, with the enemies of Prophet Muhammad, sallallaahu ‘alayhi wa sallam, for a moment, that he wrote it.
Ask the one who claims this: "Do you have any qualms in agreeing that Prophet Muhammad, sallallaahu ‘alayhi wa sallam, was an Arab?"
"This Arab, in the first instance, was addressing other Arabs. He was not talking to Indian Muslims, Chinese Muslims, or Nigerian Muslims. He was addressing his own people -- the Arabs. Whether they agreed with him or not, he told them in the most sublime form -- words that were seared into the hearts and minds of his listeners, that Maryam )Mary( the mother of Jesus -- a Jewish woman -- was chosen above the women of all nations. Not his own mother, nor his wife, nor his daughter, nor any other Arab woman, but a Jewish woman. Can one explain this? It would seem that any person would place his own mother, wife, or daughter before other women if given a position of authority.
Will anyone please explain the anomaly as to why Muhammad, sallallaahu ‘alayhi wa sallam, )if he is the author( chose Mary for such honor? The answer is simple -- he had no choice -- he had no right to speak of his own desire. The Quran says )what means(: "It is not but an inspiration sent down to him." ]Quran 53:4[
Chapter 19 in the Holy Quran, is named Soorah Maryam, in honor of Mary, the mother of Jesus, may Allaah exalt his mention. Such an honor to Mary is not to be found even in the Bible.
If Prophet Muhammed, sallallaahu ‘alayhi wa sallam, was the author of the Holy Quran, then he would not have failed to include in it with Maryam )Mary(, the mother of ‘Eesaa )Jesus(, may Allaah exalt his mention, his own mother Aaminah and his beloved wife, Khadeejah or his daughter, Faatimah, may Allaah be pleased with them. But this was not the case , simply because the Quran is not his handiwork!
Future events in the Quran
Islam is based on faith and it is a religion supported by miracles, and one of the miracles granted to the Prophet, sallallaahu ‘alayhi wa sallam, was the knowledge of some of the future events which he attained through revelation. The holy Quran has these signs and much more.
For example, predicting the destruction of the Persian Empire at a time when the latter had a monumental victory overRome. If the Prophet, sallallaahu ‘alayhi wa sallam, wrote the Quran, as some people claim, then he would have put his future in real jeopardy by making such a prediction. Neither satellite photos nor on-ground intelligence personnel were available to him at the time of revelation, yet later this prophecy came true.
Moreover, numerous details about many natural phenomena were detailed in the Quran, that were recently proven by experts to be amazingly accurate. For example, the physical development of the fetus inside the womb, along with the timing given by many verses, matches exactly what leading authorities in Embryology are claiming to be recent discoveries.
From the above, it is reasonable to conclude that the Quran is not the creation of the Prophet, sallallaahu ‘alayhi wa sallam. He had no way of predicting these events with such precision, especially when knowing that the Prophet, sallallaahu ‘alayhi wa sallam, himself was unlettered.

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Welcome to Islam, - The Inherent Differences Between Man and Woman - III

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Should there be equality in all rulings, given the differences in physique and competence, it would be a reversal of Fitrah )natural disposition(, and injustice against both the authoritative sex )men( and the other one )women( if not the entire life of human society, for in this case, it would result in deprivation of the fruits obtained from the capacity of being authoritative and, at the same time, the members of the other sex would be obliged to do what is beyond their capacity. Allaah The Almighty forbids that such injustice, even as much as the weight of a mustard seed, should happen in the Sharee‘ah of Allaah, who is the Wisest of judges. This is why these fine rulings ensure that the woman is provided for while she practices motherhood, maintains her house, and raises the future generations of the Ummah )Muslim nation(.
May Allaah have mercy upon the prominent scholar, Mahmood Muhammad Shaakir, who commented on the previously-mentioned statement of At-Tabari, may Allaah have mercy upon him, saying,
This is merely a type of false wishing and longing which the people of this age are contentiously involved in and misunderstand, and the only way to be saved from it is to have a sincere intention, a correct understanding of the nature of humankind, as well as to separate baseless false wishes from necessity, and to release oneself from the bond of blind imitation of the prevailing nations and from the captivity of the corrupt society which has dragged the nations of today into great turmoil.
However, some of the people of our religion, may Allaah guide them and mend their affairs, have been led astray, while assuming the mode of reform, and have confused what might reform their corruption by means of endeavor, thought and wisdom, with what would corrupt them. People have become radically excessive, and the resentful advocates of falsehood among them who are in charge of the press today have increased. Thus, tongues have spoken confused words, minds have fallen into chaos, and many people have slipped along with those advocates, to the extent that we have come to see some seemingly learned people who are of those of religious knowledge, say about this issue words from which every religious person should disassociate himself.
There is a huge difference between the state in which the life of the Ummah, with its men and women, is correct and pure from evil, disfigurement and ignorance, and the state in which the Ummah eliminates all the barriers between men and women and thus reduces itself to no more than false wishes that bring about envy and transgression with no just cause. Let me repeat the words of Abu Ja‘far, may Allaah have mercy upon him, “O Allaah, guide us to the straight path at a time in which the tongue has betrayed the mind. Let those who oppose the command of Allaah, and reject His fate in them beware lest a calamity would befall them and obliterate their remaining traces on earth as it obliterated the traces of those who were before them.”
Thus, this principle confirms the physical, moral and Sharee‘ah-recognized distinctions between man and woman.
The forthcoming principles will be established on this first one, since they would discuss the distinctions between them concerning adornment and Hijaab.

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