10 Hadiths About Women I`tikaf and Engagement in Mosque Activities

 

Dr. Jasser Auda lists a number of the Prophet’s hadiths and Companions’ stories that affirm Muslim women’s right to perform i`tikaf and to actively participate in mosques’ events and activities.

Women and i`tikaf

1. `A’ishah (May Allah be pleased with her) reported:

The Prophet (peace and blessings be upon him) used to perform I`tikaf (seclusion for worship in the mosque) during the last ten days of Ramadan till he passed away; his wives followed this practice after him.[1]

2. `A’ishah also reported that the Prophet (peace and blessings be upon him) used to practice I`tikaf in the last ten days of Ramadan and she used to pitch a tent for him; he would enter it after offering the Fajr prayer.

Hafsah (may Allah be pleased with her) asked the permission of `A’ishah to pitch a tent for herself and `A`ishah allowed her. So, Hafsah pitched her tent. When Zainab bint Jahsh (may Allah be pleased with her) saw it, she pitched another tent.

In the morning the Prophet (peace and blessings be upon him) noticed the tents. He asked, ‘What is this?” He was told of the whole situation. So, he commented, “Do you think that they intended to do righteousness by doing this?[2]“

So, he abandoned I`tikaf in that month and observed it later in the month of Shawwal for ten days. [3]

3. Safiyah bint Huyai, wife of the Prophet (may Allah be pleased with her), narrated that she visited the Messenger (peace and blessings be upon him) while he was staying in the mosque to observe I`tikaf during the last ten nights of the month of Ramadan.

She spoke to him for a while and then she got up to return home. The Prophet got up to accompany her.

When they reached the gate of the mosque, two Ansari men passed by. They greeted the Messenger [and quickly went ahead.]

The Prophet said to them, “Do not be in a hurry, She is Safiyah bint Huyai.“

They exclaimed, “Subhan Allah! (i.e. how dare we suspect you?).” [4]

Women participated in mosque activities

4. Ar-Rubayyi` bint Mu`awwidh ibn `Afra’ (may Allah be pleased with her) said that the Messenger of Allah (peace and blessings be upon him) sent (a person) on the morning of `Ashura’ to the villages of Ansar around Madinah (with this message):

He who got up in the morning fasting he should complete his fast, and he who had had his breakfast in the morning, he should complete the rest of the day (without food).

So, we henceforth observed fast on it and, God willing, made our children observe that. We used to go to the mosque and made toys out of wool for kids so that when they felt hungry and wept for food we gave them these toys till it was the time to break the fast. [5]

5. `A’ishah reported:

Sa`d was wounded during the Battle of the Al-Khandaq (Ditch)… Then, the Prophet (peace and blessings be upon him) set up a tent in the Mosque (for him) to be able to visit him at such a close distance. [6]

Commenting on this narration, Ibn Hajar stated that the Messenger of Allah (peace and blessings be upon him) let Sa`d stay in Rufaydah’s tent in his Mosque, and she was known for treating the wounded. He said, “let him stay in her tent so that I can visit him from a close distance.“  [7]

6. Jabir (may Allah be pleased with him) reported the following incident:

The Prophet (peace and blessings be upon him) used to stand on a tree trunk when he delivered his sermons. So, a woman from the Ansar said to him, “O Messenger of Allah! I have a slave carpenter, shall I get him construct a pulpit for you?”

The Prophet (peace and blessings be upon him) responded, “Yes“.

So, the Prophet started using the pulpit, and one Friday, while he was delivering a sermon standing on it, the tree trunk issued a groaning sound like that of a child. The Prophet (peace and blessings be upon him) commented, “Indeed, this (trunk) wept due to what it missed of Dhikr” [8]

Women participating in festive events in the mosque

7. `A’ishah  reported:

It was the day of `Eid and some Ethiopians were playing with shields and spears. Either I requested Allah’s Messenger or he himself asked me whether I would like to see the display. I replied in the affirmative.

So, he let me stand behind him; my cheek was touching his cheek and he was saying, “Carry on, O Bani Arfida (i.e., Ethiopians)!” When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave. (Al-Bukhari) [9]

Women and charity collection

8. Jabir ibn `Abdullah said:

I attended the `Eid Prayer along with the Messenger of Allah; he started with the prayer, before the sermon, without an Adhan or an Iqamah. Then, he stood up leaning on Bilal, commanded (people to) fear Allah and encouraged obedience to Him. He admonished the men and exhorted them, and then moved towards the women.

When he reached the women place, he admonished and exhorted them and said, “Give out charities, for most of you are the fuel of Hellfire“.

Hence, an ordinary, dark-cheeked woman stood up and asked, “Why is that, O Messenger of Allah?”

He replied, “Because you complain much and show ingratitude to your spouses“.

So, they started giving out their jewelry in charity, throwing their earrings and rings in Bilal’s garment. [10]

Women maintained the Prophet’s Mosque

9. Abu Hurayrah (may Allah be pleased with him) narrated that an African woman used to clean the Mosque. One day, the Prophet (peace and blessings be upon him) asked about her and he was informed that she had died. He said, “Why did you not inform me? Guide me to her grave.“

So, he approached her grave and offered the funeral prayer for her there. [11]

10. Anas ibn Malik (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) saw some sputum in the Qiblah of the Masjid. He got so angry that his face turned red.

So, a woman from the Ansar went and scratched it off, and put some perfume in its place. The Messenger of Allah commended her act saying: ‘How good this is.'”[12]

Conclusion

It is permissible for women to attend all kinds of social, charitable or entertainment activities in the mosques, to set next to close male relatives during  these activities, to practice i`tikaf and to visit those performing i`tikaf.

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[1] Al-Bukhari, chapter on fasting 5/177

[2] Editor’s note: according to scholars, this question means, “Is the real purpose of pitching these tents devotion and worship or is it only a matter of wives’ rivalry and competition?”

[3] Al-Bukhari, chapter on women i`tikaf, 3/48-49.

[4] Al-Bukhari (3/49), chapter on houses of the prophet’s wives, Muslim (4/1712); Al-Baihaqi in As-Sunan Al-Kubra (4/529); chapter on woman’s visiting her husband in i`tikaf; Ibn Khuzaimah (3/349) in his Sahih, Chapter on concession (rukhsah) for woman to visit her husband in I`tikaf; Ibn Hibban in his Sahih, chapter on permissibility of woman’s visiting her husband in i`tikaf during night; and others.

[5] Al-Bukhari 3/37; and Muslim 2/798. The report quoted here is Muslim’s version.

[6] Al-Bukhari’s Sahih, chapter on expeditions, 8/416, and Muslim’s Sahih, chapter on jihad, 5/160.

[7] Fath Al-Bari 8/415.

[8] Ibn Abi Shaibah, Al-Mussanaf, 6/319

[9] Al-Bukhari, chapter on the two `Eids 3/95, and Muslim, chapter on the two `Eids 3/22.

[10] Muslim, chapter on the two `Eids 2/603.

[11] Al-Bukhari’s Sahih, chapter on expeditions, 8/416, and Muslim’s Sahih, chapter on jihad, 5/160.

[12] An-Nisa’i in Sunan (2/52) and authenticated by Al-Albani.

* Translated from the Arabic original by ِAboutIslam.net.

Prophet Muhammad: The Practical Image of Islam

 

Prophet Muhammad (peace and blessings be upon him) is the practical image of Islam. There is no way that one can get to know Islam, the true religion of Allah, without knowing Muhammad, the Messenger of Allah, and his guidance, work, instructions, and prohibitions. He made peace and war, settled and traveled, sold and bought, and gave and took.

Muslims weakened only because they failed to follow his pattern and guidance. The Noble Qur’an tells us:

{Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the last day and remembers Allah much.} (Al-Ahzab 33:21)

Negligence of some Muslims reached the extent that they only read or discuss the Prophet’s biography during celebrations and forums, without actually following his guidance in all affairs of life.

Some others may read it either for obtaining blessings or for merely getting familiar with the various events it contains. This comes from one of two reasons:

First: Those people may be ignorant that following the Prophet’s pattern and guidance is a command from Almighty Allah and is a prerequisite for gaining His love.

Second: They may not know how to derive guidance from his biography, either due to a weakness in their sense of inference or their lack of knowledge and adequate readings.

Lessons and Benefits

The Prophet’s biography is not meant for the pleasure of reading nor for the knowledge of a certain historic period.

Also, learning it should not be driven by the mere love of studying the biographies of heroes and great men.

A Muslim should have various goals when studying the Prophet’s biography, among which are the following:

First: As previously said, Almighty Allah has commanded the believers to obey His Messenger and follow his perfect example. In the Qur’an, He says:

{And if you obey him, you are on the right way.} (An-Nur 24:54)

He also says:

{He who obeys the Messenger has indeed obeyed Allah.} (An-Nisaa’ 4:80)

Another verse reads:

{Say [O Muhammad], “If you really love Allah, follow me; Allah will love you and forgive you your sins.” Allah is All-Forgiving, All-Merciful.} (Aal `Imran 3:31)

Indeed, the Prophet was the practical image and living example of Allah’s religion. Without him we cannot possibly know how to obey and worship Almighty Allah.

From his biography, scholars derived the techniques and different phases of da`wah (i.e., calling to Islam). They also got to know the tremendous effort exerted by the noble Prophet for the sake of raising the word of Almighty Allah and how he reacted in face of the hardships and obstacles that had come on his way.

From his biography:

• Teachers can derive the methods and techniques of education
• Rulers can derive the systems and methodologies of leadership
• Ascetics can derive the meaning and essence beyond asceticism
• Traders can derive the aims, systems, and profitable methods of trading
• Those who are suffering can learn the highest degrees of patience and persistence, thus their determination can grow and their trust in Almighty Allah can increase, knowing that the result will ultimately be in their favor
• Scholars can derive knowledge that enables them to better understand the Book of Allah and the reasons and circumstances surrounding the revelation of Qur’anic verses
• The whole nation can derive the morals, manners, and merits that are pleasing to Almighty Allah

Everlasting Legacy

Throughout history, there have always existed many kings, leaders, poets, and philosophers. None of them, however, has left behind such a biography and such a pattern to be followed as that left by the Prophet. All their credit has been erased, and the only thing left is some of the glory of their names.

Moreover, the biographies of many powerful people had ended up as mere stories to be told all through history. What remained of King Nimrud who said to Prophet Ibrahim (Abraham — peace be upon him) {I give life and cause death} (Al-Baqarah 2:258)?

And what was the destiny and end of Pharaoh, who said {I am your lord, the most high} (An-Nazi`at 79:24) and {I do not know of any god for you besides myself} (Al-Qasas 28:38)?

Such people can only succeed in deceiving their people for some time. Yet, their deception will soon be shown up, and they will become a mockery throughout ages.

Along with the Noble Qur’an, the purpose of the Prophet’s biography is to get people out of the darkness of polytheism and false worship to the light of monotheism and belief in Allah, the Creator of all. Addressing His Prophet, Almighty Allah says:

{O Prophet! Verily, We have sent you as a witness, a bearer of glad tidings, and a warner, and as one who invites to Allah by His leave, and as a lamp spreading light.} (Al-Ahzab 33:45-46)

Second: By studying the biography of the Prophet — involving the miraculous signs of his prophethood and his noble manners and attitude — our belief in his honesty and truthfulness increases.

Third: Also by studying his biography, our love of him becomes deeply entrenched in our hearts. This is because from his biography we come to know about his virtuous manners, his generous treatment, his great concern for guiding people to the right path and for their welfare, and the precious sacrifices he made along that noble path of his life.

When we learn about his great concern to ward off any hardships that may befall his nation, our love for him will surely deepen.

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Taken with modifications from RasoulAllah.net.

- aboutislam.net

The Golden Rules for Raising My Child

 

Once upon a time, we learnt from our parents how to raise our children, because that was our only recourse.  Al hamdu lillah, you have explored the issue of parenting for yourself, and found many treasures of understanding that today, tend to get lost especially when the negative aspects of culture predominates over Islamic parenting. Those treasures of understanding are a part of natural parenting as much as Islam is based on the natural laws that governs all creation , so maybe the gap in not that far as you may think. As always, it is a matter of interpretation and understanding.

You said that there is “… a healthy connection between child and parent, when we don’t expect them to be an extension of ourselves, but instead accept that they are their own persons”.

This does not differ from what Islam teaches us:

Prophet Muhammad said: “He who does not respect our elder, or is not merciful to the young, or does not feel indebted to the scholars, is not of my Nation” (Abu Dawud, No.4921, and Al-Tirmidhi, No.1925)

Mercy and compassion are essential components of building a Muslim society, and it starts with how we raise our child, who after all are the future. When we only expect obedience, we treat our children as extensions of ourselves to do our bidding, and to be who we want them to be. Their character, their feelings, and their needs are denied, because we are essentially treating them like slaves, which in Islam, was not how slaves were treated in the time of Prophet Muhammad, but is how slaves have been treated by the secular world. By showing respect to our children, and with that the compassion of mercy, we develop emotional ties, which all humans needs regardless of age, and in so doing we establish a loving, caring relationship that is reciprocated. In this way, the child learns, love, learns compassion, learns to give and learns to listen, because we too listen to them.

Anas (RAA) tells us: “I never saw anyone who was more compassionate towards children than the Messenger of Allah (PBUH). His son Ibrahim was in the care of a wet-nurse in the hills around Madinah. He would go there, and we would go with him, and he would enter the house, pick up his son and kiss him, then come back”(Muslim, 15: 75)

You learnt: “… our children are our teachers, since they point the way to our weaknesses, through their behavior; thus giving us the chance to develop ourselves”.

All human relations provide an opportunity to learn about ourselves because each person is like a reflection. Given that how a person relates to you is not always determined by you, but maybe due to someone or something else, but still there is a certain level of give and take in the interaction between two people. This is even more so with children, because they have come into the world through the mother , and are being raised in a social environment that will have the strongest influence on that child’s perception of self and perception of human relations. Therefore how a child relates to you, is much more related to you and the environment that you have helped to create. If you demonstrate for example:

• Love as a convenience
• Backbiting
• Straightforwardness
• Keepiing promises
• Being lazy
• Compassion
• Inattentiveness

Then these are the qualities that a child will learn from you.

When a child realizes that they can always have their own way, then naturally they will make more and more demands.

“Best behaviour is that which you yourself start to practice.” ‘Ali ibn A bu Talib

When it comes to individualism, there is a difference between allowing a person to develop and individualism. Individualism is totally selfish, seeking ones own needs first and last. There is no relation to a healthy social grouping and there is  no sense of responsibility to others unless they think and act as one does. In this case, what  really happens is that the person expects others to not have a mind, opinions, thoughts, of their own, because there is no real mutual reciprocity, just a series of allegiances that serve a particular purpose. the irony is that, then the result falls under the law of opposites whereby when one goes too far, the opposite happens.
A child who is nurtured amidst faith and with that faith, mutual trust, mutual respect, mutual love, and mutual compassion will naturally develop a sense of belonging as well as a sense of self. They will develop skills and abilities according to their inclination. With a sense of belonging, comes taqlid, emulation, and in sha ‘Allah, the child will have good role models to emulate.

A two-year old child will in general:

-Not know their own mind. They think their parents knows how they think, what they want, what their needs are – “So how come you do not know what I need?”

-Find difficulty in distinguishing their imaginary world from reality

-May think of the inanimate world in the same way as the animate world – so T.V. viewing should be limited.

-Not understand that all their bodily parts belong to them, so may become frightened if they see a broken leg etc.

-Not understand another’s point of view and thinks that everybody thinks the same as they do.

When your child does not accept “No” for an answer.

-Distraction is the best policy

-Do not lose your temper

-Do not bribe with sweets – your child will learn deception and manipulation

-Do not give in – otherwise your child will  become more demanding.

-Ignore all the fuss – your child is playing on the attention she can get

Once your daughter can see that she is not getting the attention she was wrongly demanding, then try to explain simply why it is wrong, acknowledging that a two year old in general has a short attention span. Deprivation of something they like makes a good way to reinforce the lesson you are trying to teach, but punishment without her understanding only teaches her that you do not love her (in her mind). If there is a series of bad habits that your daughter is developing, be merciful and try to change one bad habit at a time. To expect your daughter to change all her bad habits, will make her feel that she can not do anything right, so why bother trying. And most importantly, do not punish her when she has done something wrong without intention.

“Do not force a child to behave like you, for surely, they have been created for a time which is different to your time” ‘Ali Ibn ‘Abu Talib.

A Good book on Islamic Parenting:
Islamic Parenting in the West by Drs. Ekram Beshir and Mohammed Rida Beshir

- aboutislam.net

About Hwaa Irfan

Late Hwaa Irfan, may her soul rest in peace, served as consultant, counselor and freelance writer. Her main focus was on traditional healing mechanisms as practiced in various communities, as opposed to Western healing mechanisms.

How Does Islam View Emotional Abuse?

 

Goals of Marriage in Islam

In Islam, the marriage of a man and a woman is not just a financial and physical arrangement of living together. Marriage is a sacred contract, a gift of Allah, to lead a happy, enjoyable life and continue the lineage. The main goal of marriage in Islam is the realization of tranquility and compassion between the spouses.

The relationship between the spouses should be based on tranquility, love and mercy. These three summarize the ideals of Islamic marriage. It is the duty of the husband and wife to see that they are a source of comfort and tranquility for each other.

What’s emotional abuse?

While the meaning of physical abuse is rather obvious, the meaning of emotional abuse might not be, and the abuse itself may be more insidious. Emotional abuse includes name calling, belittling, using threat of divorce as a weapon to manipulate the other, threatening with a real weapon (even with no intention to use it).

There may be other elements such as not allowing the wife to visit or contact family or friends. Even frequent teasing, though it starts in fun, may become a type of abuse if it takes the form of sarcasm or demeaning remarks.

Anger leads to emotional abuse

It is common for some people when they are angry to call others names or belittle them. If one gets angry quickly and easily with one’s spouse, it could lead to emotional abuse.

The Prophet (peace and blessings be upon him) advised us to control our anger, not to call each other names, not to use vulgar language, and not to point a weapon at another person. This advice was general for all, but it should be taken even more seriously within a marriage.

The Quran establishes these general guidelines in the following verses: 

{O you who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turns not in repentance, such are evil doers. O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.} (Al-Hujurat 49:11-12)

Moreover, the Prophet (PBUH) said: “It is not lawful for a Muslim to scare his fellow Muslim.”  (Ahmad and Abu Dawud)

Abu Hurairah (may Allah be pleased with him) reported that the Prophet also said: “None of you should point his weapon at his brother, as Satan may provoke him (to hurt his brother) and as a result, he would fall into a pit of Fire.” (Al-Bukhari)

In another version: “He who (even) points at his brother with a piece of iron is cursed by the angels until he puts it down, even if the other was his blood brother.” (Muslim)

Elaborating more on this issue, the prominent Muslim Scholar and Da`iyah, Zienab Mostafa, adds:

Effects of emotional abuse in Islam

Emotional abuse truly damages and hurts as much as physical abuse does. In Islam, there is a special consideration of the relationship between the spouses. Allah says, {And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.} (Ar-Rum 30:21)

It is shown that the basis of the relationship between husband and wife is affection and mercy. In many Hadiths the Prophet (PBUH) mentioned that if a husband looks at his wife with kindness and mercy, Allah Almighty looks at them with His mercy, and if they shake hands all their sins vanish.

So, we have to study very well how the Prophet (peace and blessings be upon him) dealt with his wives. In fact, he was very merciful, kind, and loveable, bearing in mind that there were some problems that they faced in their marital life but they dealt with these problems with extreme wisdom and kindness.

The Prophet (peace and blessings be upon him) never abused his wives either physically or emotionally.

Therefore, neither of the spouses is allowed to abuse the other emotionally. This is prohibited in Islam. If either does so, Almighty Allah will hold him or her accountable for that, and they should repent to Allah for this. It is clear now that the best guide to us to live a very successful martial life is to follow the Prophet (peace and blessings be upon him).

Allah Almighty knows best.

- aboutislam.net

About Zeinab Mustafa

Prominent Muslim scholar and Da`iyah

The Quran Speaks of Happiness

The concept of happiness in Islam is expressed in the Quran and Sunnah in a number of different ways.

The Good Life

First, we find the Quran discussing the “good life”. Allah says:

{Whosoever does right, whether male or female, and is a believer, we shall make them live a good life, and We shall pay them a recompense in proportion to the best of what they used to do.} (16: 97)

This “good life” is happiness itself. It is realized through faith and good deeds. This does not mean that we will not face difficulties in our good life. Our worldly lives, even when they are bolstered by faith and good works, are never free from distress and vexations. This world is the abode of toil, as Allah says:

{Certainly We have created man to be in toil.} (90: 4)

This world is the abode of tests and trials. Allah says:

{Verily We created Man from a drop of mingled sperm, in order to try him: so We gave him (the gifts) of hearing and sight.} (76: 2)

Allah also says:

{Every soul shall have a taste of death: and We test you by evil and by good by way of trial, and to Us is your return.} (21: 35)

The Opposite of Happiness

The concept of happiness is also expressed in the Quran as a negation of wretchedness and misguidance. It is also expressed through by contrasting it with the description, of a narrow, straightened life.

Allah says:

{But he who turns away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.} (20: 124)

Wretchedness is the opposite of happiness. It is a state of being bereft of Allah’s remembrance. The way to distance oneself from wretchedness is to follow the path of guidance. This is what brings about happiness.

The Quran also uses the concept of “the openness of the heart” to express happiness. Allah says:

{Those whom Allah wills to guide, He opens their breast to Islam; those whom He wills to leave straying, He makes their breast close and constricted, as if they had to climb up to the skies: thus does Allah (heap) the penalty on those who refuse to believe.} (6: 125)

Contentment

Another expression is the “contentment of the heart”. Allah says:

{Those who believe, and whose hearts find contentment in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find contentment.} (13: 28)

The contentment and openness of the heart are aspects of happiness which are achieved through keeping up the remembrance of Allah and through following the guidance of Islam.

Total and perfect happiness is achieved through true devotion in worship to Allah, salvation from Hell, and admission to Paradise in the Hereafter.

Allah says:

{On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy. Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs. Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.} (11: 105-108)

Believers can be tested with tribulations and illness, though when they are granted patience to endure and they seek their reward with their Lord, it is best for them. Prophet Muhammad (peace be upon him) said:

“How amazing are the believer’s affairs; all his affairs are good for him. If good befalls him, he is grateful and that is good for him, and if he is afflicted by calamity he is patient and that is also good for him. This is only for the believer.” (Sahih Muslim)

Ibn Mas`ud said:

“Allah has placed ease and happiness in certainty of faith and contentment. He has placed worry and misery in discontent and doubt.”

The contentment that Ibn Mas’ud is referring to here is to be reconciled to Allah’s decree and with the portion that Allah has allotted to His servant. This is the way to attain peace of mind and happiness. By contrast, being discontented and resentful about one’s circumstances, unsatisfied with one’s portion that Allah has allotted, and having doubts about one’s faith, this is the way to anxiety, misery, and distress.

I ask Allah to make us all among those who attain happiness.

Source: en.islamtoday.net

About Salman al-Ouda

Muslim scholar. Al-Ouda is a member of the International Union for Muslim Scholars and on its Board of Trustees. He is a director of the Arabic edition of the website Islam Today and appears on a number of TV shows and authors newspaper articles.

Why Being Muslim Is a Great Honor in Islam

Being a Muslim is a choice, it cannot be forced. Islam addresses our emotions, reason and heart.

Why should we submit ourselves to Allah, and to the order of the messenger of Allah?

What are the values that Islam focuses on?

Imam Waleed Basyouni answers the above questions and more. - aboutislam.net

5 Observations on Prophet Ibrahim’s Dialogue with His Father

 

The following are five observations on Prophet Ibrahim’s dialogue with his polytheistic father. The dialogue is featured in the Quranic surah (chapter) Maryam, verses (ayat) 41-48.

Brief references to it are also made in surah al-An’am: 74, surah al-Tawbah: 114, and surah al-Mumtahanah: 4. The father’s name was Azar (al-An’am, 74) or Tarih.

Rationality versus Irrationality

While conversing with his father, Ibrahim resorts to logic and reason. The father did not believe in One God, so invoking Heaven and the revelation was of no use. The father’s intelligence was Ibrahim’s best chance.

The revelation and reason do not contradict, nor challenge, each other. Rather, they complement one another in enlightening and guiding man to the fulfilment of his honorable earthly purpose.

Ibrahim knew that there is nothing more sensible and more consistent than the truth, while at the same time there is nothing more illogical and inconsistent than falsehood.

The truth, presented by the revelation and guarded by reason, is irresistible. Falsehood, which not only defies logic, but also the natural order of things, stands no chance against such force. It does not even come close.

That is an obvious reality for whoever has eyes to see, ears to hear and hearts (intelligence) to understand:

Could there be any doubt about the existence of God who has created the heavens and the earth? (Ibrahim, 10).

Ibrahim thus says to his father that it is incomprehensible that he took idols as gods, which could not hear, nor see, nor bring a benefit. Ibrahim as a prophet and a man of truth – yet his son – was right there with him calling him to see, comprehend and embrace the truth, and to follow a way that was sensible, even and straight.

Ibrahim also asked him to reject crookedness, deceit and blind following, for they were the sources of all evil. The father needed urgent help and a sense of direction. Ibrahim was there for him. Almighty God was there for both of them.

Ibrahim wanted his father to be free and make free and reasonable choices. Indeed, if a person’s senses are liberated and enlightened, in no way could he ever worship dead matter in lieu of the Most Gracious God, nor could he follow his own or somebody else’s fancies instead of the heavenly guidance revealed by the Creator of the universe.

However, Ibrahim’s father did not heed the counsels. He was so blinded by pagan arrogance and the worship of brute force and matter that he persisted in bartering truth for falsehood, rationality for irrationality, and reason for inflated and misguided emotions. His intelligence was paralyzed and malfunctioning, making his choices unsound and faulty.

In that manner, the father was the devil incarnate. Ibrahim thus warned him that a painful chastisement may afflict him, and that he may become to Satan a friend and an ally.

The myopic father was able to see in Ibrahim just a person who wanted him to desist from his old ways, without understanding why. He did not even try to understand why.

Consumed by spiritual insecurity and antagonism, the father constructed a veil of mistrust and miscommunication between him and his son. They were not on the same wavelength.

The father could simply reply to all the emphatic advices and justifications of his son:

Do you reject (hate) my gods? (Maryam, 46)

He did not say more, for he was not in a position to conjure anything sensible in the face of the intensity and profundity of the heavenly counsels of Ibrahim. His best shot was to stubbornly and insolently remain quite, and whenever necessary, to say as little as possible. The more he spoke, the more he could reveal his weaknesses and the impotence of his standpoint.

The father was capable of seeing only himself and the world of his selfish interests. He was neither ready, nor willing, to be elevated to a higher vantage point whence he could see things differently and make more appropriate judgements.

He was forever trapped in the lowliness of matter and self-regard. In such a state, reason and logic are unwelcome companions.

Read the full text here.

- aboutislam.net

About Dr. Spahic Omer

Dr. Spahic Omer, an award-winning author, is an Associate Professor at the Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia (IIUM). He studied in Bosnia, Egypt and Malaysia. In the year 2000, he obtained his PhD from the University of Malaya in Kuala Lumpur in the field of Islamic history and civilization. His research interests cover Islamic history, culture and civilization, as well as the history and theory of Islamic built environment. He can be reached at: spahico@yahoo.com.