Calling to Islam - the duty of every Muslim

While all the messengers appointed by Allah were charged by Him with the responsibility to disseminate the revealed guidance with which they were entrusted, their respective nations too, were called upon to share in the fulfilment of Allah’s orders. Allah reminds us in the Holy Quran with (what means): “And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying]: 'You must make it clear [i.e., explain it] to the people and not conceal it.'…” [Quran: 3:187]

The position of the Muslim Ummah (nation), in this respect, is clear in the Quran, where Allah states (what means): “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong…” [Quran: 3:110]

Thus, Allah Almighty has honoured this Muslim Ummah by appointing it to share in the noble cause of its Prophet  (may Allah exalt his mention) by inviting people to follow the straight path. The Quran further stresses (what means): “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” [Quran: 9:71] while: “The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right…” [Quran: 9:71]

Hence, the truth emerges clearly that to enjoin what is right and forbid what is wrong constitutes a fundamental difference between a believer and a hypocrite, who pretends to be a believer when he is quite the reverse. Consequently, all members of the Muslim Ummah, men and women alike, are individually responsible to further the cause of Islam with the zeal, determination and sense of sacrifice of the Prophet  and his companions, may Allah be pleased with them.

That the Companions did their utmost, individually and collectively, to convey the light of Islam to all people, even outside the Arabian Peninsula, is demonstrated by the lengthy and dangerous journeys they took, reaching the Atlantic Ocean in the west and the Great Wall of China in the East. Countless distinguished companions breathed their last in faraway and foreign lands preaching Islam, for which their sacrifices knew no bounds.

At this point some commonplace misconceptions ought to be cleared. To call all peoples of the world to Allah is the duty of every responsible and conscientious Muslim. Since there is no priesthood in Islam or sacerdotal class among Muslims, the duty of the call to Allah cannot be transferred to an ill-conceived and imaginary group called the 'men of religion.' In Islam everyone is a man of religion and every man will be accountable to Allah as to whether he fulfilled his obligations sincerely and to the best of his abilities or not. The following verse of the Quran should be very enlightening in this respect; Allah says (what means): “Say: 'This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him.'” [Quran: 12:108]

Thus, anyone who rightly claims to be a follower of the Prophet  cannot evade his duty to call people to Allah.

The following prophetic traditions amply elucidate this point: “Let those who witness inform those who are absent.” [Al-Bukhari] The word 'witness' here is taken to mean anyone who possesses some Islamic knowledge. The Prophet  is also reported to have said: “Preach on my behalf, even with just one verse (i.e. verse of the Quran).”

Therefore, one need not be a profound scholar or a great jurist to call others to Islam. No doubt a person well-versed in Islamic sciences would be able to speak more authoritatively and would be in a position to explain matters of religion to the minutest details. However, a high level of scholarship is not a prerequisite to call others to Islam. Everyone’s effort has a definite gap to fill. A Muslim scholar will address his counterpart with a refined style and scholarly content, while a Muslim layman will have to reason with his equals in practical terms, each having a role complementary to the others.

Every individual of the Muslim Ummah is obliged to be actively engaged in whatever way he can to guide people to the right path and support, morally as well as materially, those who labour to discharge this responsibility. A common misconception that found appeal even among earlier Muslim generations and which still lingers on to this day stems from failure to comprehend the meaning of the following Quranic verse in the proper context (which means): “O you who have believed! Upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided...” [Quran: 5:105]

In all honesty and fairness, the above verse does not connote, by any stretch of imagination, that a so-called pious or saintly person may absolve himself of the responsibility to call mankind to truth simply by thinking that evil would not knock at his door, on account of his being pure and peaceful. Regardless of how pious one may appear to be, he can never equal the Prophet  or excel his companions, may Allah be pleased with them, in their moral perfection, sincerity of worship and religious devotion.

None of the Prophet's companions, may Allah be pleased with them, ever dreamt of resigning from the noble task of inviting the nations of the east and the west to eternal bliss and salvation offered by Allah through Islam. It was precisely to correct this wrong notion about the aforementioned verse that Abu Bakr, may Allah be pleased with him, issued the following warning: “O people! Indeed you read this exalted verse and put it in a place other than its own. Whereas I heard the Apostle of Allah  saying: "Indeed, if people see a cruel person and they do not restrain him, Allah may punish all of them."”

The Ansaar (inhabitants of Madeenah who welcomed the Muslim immigrants) had gone through great material sacrifices in support of the Islamic cause. When Allah granted victory to the Muslims after their long struggles against the polytheists and they conquered Makkah, some of the Ansaar felt satisfied. Now that Allah had bestowed His favour upon the believers and had crowned their noble efforts with a glorious and decisive victory over their opponents, they thought it justified for themselves to return to their much neglected trades and palm groves. Thereupon, Allah the Most High, revealed the following verse (which means): “…And do not throw [yourselves] with your [own] hands into destruction…” [Quran 2:195]

Which clearly meant that a believer would be exposed to the gravest danger if he were to abandon the struggle in the way of Allah and confine himself to routine Islamic duties such as Salaat (prayer), Sawm (fasting), Zakat (alms-giving), and the like. Abu Ayyoob Al-Ansaari, may Allah be pleased with him, was among the distinguished Companions. According to some sources, he was one hundred and ten (110) years old when he participated in the first Muslim siege of Constantinople (Istanbul) where he died a martyr. Considering his old age, his younger friends would sometimes recommend him to rest for a while, to which he would reply: “Are you telling me to throw myself into destruction?” -islamweb.net

THERE'S "NO SAFE LEVEL OF ALCOHOL," MAJOR NEW STUDY CONCLUDES

While some medical studies — and a great deal of media attention — have focused on possible health benefits of drinking alcohol in moderation, a large new report warns that the harms of alcohol greatly outweigh any potential beneficial effects.  The authors of the study, which looks at data on 28 million people worldwide, determined that considering the risks, there is "no safe level of alcohol."

Alcohol is associated with 2.8 million deaths worldwide each year, the researchers found in the study, which is published in the journal The Lancet.  Just over 2 percent of women and nearly 7 percent of men worldwide die from alcohol-related health problems each year.

Regular alcohol consumption can have negative impacts on the body's organs and tissues, while binge drinking can lead to injuries or alcohol poisoning.  Alcohol dependence can lead to self-harm or violence.

"Previous studies have found a protective effect of alcohol on some conditions, but we found that the combined health risks associated with alcohol increase with any amount of alcohol," lead author Dr.  Max Griswold, of the Institute for Health Metrics and Evaluation at the University of Washington, said in a statement.  "In particular, the strong association between alcohol consumption and the risk of cancer, injuries, and infectious diseases offset the protective effects for ischemic heart disease in women in our study."

He added, "Although the health risks associated with alcohol starts off being small with one drink a day, they then rise rapidly as people drink more."

Across the globe, one in three people drink alcohol, equivalent to 2.4 billion people, according to the report.

For the study, the authors reviewed data from 694 studies to estimate how common drinking alcohol is worldwide.  They also looked at 592 studies with data on 28 million people in 195 countries to study the health risks associated with alcohol.

Among the many findings, the research showed that drinking alcohol was the seventh leading risk factor for premature death and disease in 2016.  That year, in people aged 15 to 49 years old, alcohol was the leading risk factor, with 3.8 percent of deaths in women and 12.2 percent of deaths in men connected to alcohol. 

In this age group, the leading causes of alcohol-related deaths included tuberculosis, road injuries, and self-harm.  In people age 50 and older, cancers were a leading cause of alcohol-related death, accounting for about 27 percent of deaths in women and 19 percent of deaths in men.

The researchers note that previous studies looking at the health benefits of alcohol have numerous limitations.  These include that they're often self-reported, which relies on people recalling their drinking habits, which is subject to human error; or based on alcohol sales data, which doesn't always provide an accurate picture of people's individual consumption levels.  Additionally, certain studies may not take into account that some non-drinkers may avoid alcohol because they already have health issues.  Some studies also overlook illicit trade and home brewing.

The new study aims to correct these limitations by combining alcohol sales data with the prevalence of alcohol drinking and abstinence, self-reported data on the amount of alcohol consumed, tourism data to estimate the number of alcohol-drinking visitors to an area, and estimates of illicit trade and home brewing.   The authors also used updated and more robust statistical review models to analyze alcohol consumption and the health problems associated with it.

In their review, the authors found that the only protective effect of alcohol came with reducing the risk of ischemic heart disease.  There were also possible protective effects for diabetes and ischemic stroke, but these results were not statistically significant.

However, the risk of developing all other health issues increased with the number of alcoholic drinks consumed each day and the harms far outweighed the potential benefits, the authors report.

"Policies focusing on reducing alcohol consumption to the lowest levels will be important to improve health.  The widely held view of the health benefits of alcohol needs revising, particularly as improved methods and analyses continue to shed light on how much alcohol contributes to global death and disability," Griswold said.

In an accompanying editorial, Dr.  Robyn Burton of King's College London calls the research "the most comprehensive estimate of the global burden of alcohol use to date."

"The conclusions of the study are clear and unambiguous: alcohol is a colossal global health issue and small reductions in health-related harms at low levels of alcohol intake are outweighed by the increased risk of other health-related harms, including cancer," she writes.

      Source of this article: https://www.cbsnews.com/news/alcohol-and-health-no-safe-level-of-drinking-major-new-study-concludes/

Start with yourself before others

Who to start with?

In Da'wah (call to Islam), start with yourself before the members of your family and other people and look at what is lacking in you in order that you may start treating it.

So if there is a common deficiency between you and one of your companions or family members, then join him with you in resolving this problem because the Messenger of Allah said:“Whoever from amongst you sees an evil he should change it with his hand and if he is not able to, then with his tongue and if he is not able to, then he should hate it in his heart, and that is the weakest level of faith.” [Muslim and Ahmed]

How is your humbleness in prayer?

When our hearts are overloaded with the pressures of life and at the point of exploding, comes the prayer as an outlet where souls can breathe the taste of tranquility, throw the troubles of life away and become happy and calm. However, for a prayer we have to provide it with what makes us Humble. Allah Says (what mean): {Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive} [Quran 21:90]

Read about that which will better your condition and that of your prayer, increase your humbleness in it and soften your heart.
How is your relationship with Allah?

Are you one whose supplications are answered or do you notice most of your supplications not being answered?
Look into your Aqeedah (Faith) and the level of your certainty and reliance upon Allah, and observe closely your food and drink - are they from that which is Halal (lawful) or Haram (unlawful), or is there some doubt about their source?

If the situation was one that requires enjoining good and forbidding evil, what would you do? Prophet Muhammad said: "By Him in Who's Hand is my soul, you will enjoin good and prohibit evil or (else) Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you." [Ahmed and At-Tirmithi]

Maybe you would benefit from reading Hadeeths (Prophetic narrations) pertaining to the punishment of the grave and that of its bliss, about the terror of the Resurrection, and the torment of the Hell Fire. You could well continue reading for days, weeks or months, accompanying that with good actions and self-struggle.

It is imperative that a person takes his soul to account and treats his deficiencies. Match yourself against the Quran and the Sunnah (Prophet's tradition) to know who you are, and look what you have set aside for Allah to know what Allah, the Almighty and Majestic, has prepared for you because of the saying of the Messenger of Allah : “Whoever wants to know what Allah has prepared for him then he should look to what he has prepared for Allah.” [As-Silsilah As-Saheehah]
Are you prepared for the meeting with Allah?

Have you fulfilled the rights of the creation, one to another? Or are you in a constant state of postponing and deferring?
Have you converted your knowledge of repentance into crying and penitence?
Have you turned whatever you have read about loving Allah into real love for your Muslim brothers?
Do you often visit them, and overlook their faults? Do you aid the needy from amongst them, feel delight for their happiness and grieve for their sorrow?

Do you taste the sweetness and delight of Faith?

Are Allah and his Messenger more beloved to you than anybody else?

Do you give precedence to the love of Allah over wealth, business, whims and desires?
Test yourself when you hear the call to prayer, if you notice a desire to delay answering it in order to pursue your interests in trade (for example) then know that Satan has succeeded in gradually leading you astray and that your love for Allah is deficient. In this way it is upon you to consolidate yourself, giving precedence to the orders of Allah over any other worldly matter.

How is your abhorrence of entering into disbelief? Do you abhor it as you would abhor being thrown into the Hell Fire?
Do you live this abhorrence and this feeling in you, so that your sincerity to Allah is cultivated and that you may hasten to purify your soul?
Contemplate the Hadeeth of Umm Salamah, may Allah be pleased with her, who said: “‘Most of the invocations of the Messenger of Allah used to be: “O Changer of the Hearts make my heart firm upon your religion.” [Ahmed and At-Tirmithi]

Reflect upon how Ibraheem (Abraham), may Allah exalt his mention, feared associating partners with Allah, therefore he, may Allah exalt his mention, used to supplicate to save not only him, but his generation also. Allah Says in the Quran about that supplication of Ibraheem, may Allah exalt his mention, (what means): {And keep me and my sons away from worshipping idols.} [Quran 14:35]

This is what Abu Ad-Darda', may Allah be pleased with him, used to fear hence his saying: 'Verily what I fear from my Lord on the Day of Resurrection is that He calls me in front of all creation and Says to me “O 'Uwaymir (i.e., Abu Ad-Darda' himself),” so I say, “Here I am My Lord at Your service,” so He Says, “What did you act upon from the knowledge that you acquired?”
Don't forget the supplication of Yoosuf (Joseph), may Allah exalt his mention, Allah Says about it in the Quran (what means): {Cause me to die as a Muslim and join me with the righteous.} [Quran 12:101]

You should aid yourself through fear: living with the fear of eternal abode in the Hell Fire. Don't rest and sit around while the sweetness of Faith is missing or is weakened. How many people set out on journeys for the purpose of treating their illnesses and how many of them spend out of their wealth to treat these illnesses? Do not the souls and the hearts have more priority in being treated, as their matter is one of total eternity? Bring to mind the Hadeeth, “Every slave will be resurrected upon that which he died.” [Muslim], then expect death at any moment.

It is better for you if you were to meet death whilst trying to improve your own condition than to die whilst striving to improve others', being held accountable at the same time for leaving off obligatory actions just like the lantern that burns itself out and gives light to others, as in the Hadeeth: “The example of the scholar who teaches the people good things but forgets himself is that of a lantern, it gives light to the people but burns itself out.” [At-Tabarani] -islamweb.net

The significance of Aidiladha

MUSLIMS in Malaysia and most of their brethern around the world will observe Aidiladha, which means the “Feast of the Sacrifice” today. Also known as Hari Raya Haji or Hari Raya Qurban in Malaysia, Aidiladha is one of the most important events in the Islamic calendar. It honours the willingness of Prophet Ibrahim to sacrifice his son, Ismail, as an act of obedience to Allah’s command – and Allah's mercy in putting a ram in Ismail's place at the last moment, according to Islamic traditions. As Arab news channel Al Arabiya explains it, “Muslims believe that the very moment Ibrahim raised the knife, God told him to stop, that he had passed the test and to replace Ismail with a sacrificial ram.”

Aidiladha also marks the end of the haj, the annual pilgrimage to Mecca, when millions of Muslims make the mandatory journey to the holy city of Mecca, in Saudi Arabia. Muslims will sacrifice cows, goats, lambs, among other animals in remembrance of Prophet Ibrahim’s devotion to Allah and, after that, distribute the meat to family and neighbours as well as the needy. They begin the day with morning prayers at the mosque, followed by visits to family and friends and the exchange of food. Prophet Ibrahim’s act of faith conveys a powerful message: making sacrifices should be a part of our everyday activities and not merely a once-a-year occurrence.

It is hard to give up things that are close to our hearts, but that is what sacrifice is all about. The question is, are we prepared to part with a bit of our wealth to help those who are in need or freely offer to undertake charity work? The answer is around us. The life of our society, now alarmingly tense, is characterised by anti-social behaviour, drugs, mental illness, homelessness, family break-ups, teenage pregnancies, recreational sex, and elder abuse and neglect, among others. Sadly, we keep seeing greed, arrogance and a “me-first” attitude that puts individuals above anything else, including moral values. Repression and violence are in danger of becoming the accepted norms. Corrupt people believe they can get away with their crimes and think nothing of resorting to vicious means to protect their interests.

We continue to read about children abusing their elderly parents. Sadly, older persons who are frail and vulnerable cannot help themselves and depend on others to meet their most basic needs. At the same time, we hear of busy parents who have no time for their young ones in need of parental guidance and attention. Who do we blame when they take drugs, get pregnant or bully others? Some may say that, as a society, we have lost our moral bearings, and that is a frightening thought. When Muslims assemble in the congregation of prayer today, they will pray for forgiveness and strength of faith. They will find themselves responding to the spirit of the day to purify their hearts and souls. Aidiladha urges Muslims to fully grasp the spiritual meaning of sacrificing in the name of Allah and for the good of mankind. Selamat Hari Raya Aidiladha. -nst

The first thing to do on embarking for Hajj is to purify the intention for Allah

The first thing to do on embarking for Hajj is to purify the intention for Allah The Almighty and to emulate the Prophet, ﷺ, in all the rites of Hajj, for he said: “Take your Hajj rites from me.” [Muslim] The Prophet, ﷺ, also said: “Whoever performs Hajj and does not engage in sexual relations nor acts sinfully, he will return (after Hajj free from all sins) like (he was) the day his mother gave birth to him.” [Al-Bukhari and Muslim] He also said: “Performing ‘Umrah after ‘Umrah will erase the sins committed between them and the well-performed Hajj has no reward but Paradise.” [Al-Bukhari and Muslim] A good Hajj is one that is done with sincerity, according to the Prophet’s guidance and in which one abstains from sins and harming other Muslims. -islamweb

CHAPTER 91, ASH-SHAMS (THE SUN)

Introduction

The Sun (Ash-Shams) is the ninety-first chapter in the one hundred and fourteen chapters of Quran.  Thus it is amongst the short chapters at the end of the Quran.  Here almost all the verses and chapters were revealed in Mecca, at the beginning of the prophethood of Muhammad, may the mercy and blessings of God be upon him.  In this early era the revelations were primarily concerned with the establishment of faith and laid down the foundation beliefs of Islam.  The central theme of this chapter is the choice between purifying or corrupting the soul, and the nation of Thamud is used as an example of corruption. 

The title, The Sun, comes from the description of the sun in the first verse.  When this chapter is recited in the Arabic language it keeps up a rhyming musical beat throughout its fifteen verses.  These few short verses encompass a great truth, the nature of humankind and their inherent abilities to choose between right and wrong and decide their own fate.   

Verses 1 – 10 Success or failure

God swears by a number of celestial phenomena.  The bright and radiant sun, the moon, the day when the sun’s splendor is revealed, and the night that descends to shroud the earth.  God swearing by these objects gives them an added significance and draws our attention to their extraordinary nature and the magnificence of the One who created them.

The oath specifies the beauty of the sun when it rises but also its effect on the earth when the day is revealed.  Our familiarity with the sun sometimes allows us to overlook this magnificent phenomenon and its beauty and function, but this oath reminds us of the daily spectacle.  The human heart has long felt a fascination with the moon and on clear moonlit nights one can feel the majesty of God in the space around us.  When night descends it is able to cover and conceal everything, the earth is quietly waiting for the splendor of the sun to reawaken it.

The Quran frequently urges humankind to ponder and reflect upon the universe.  And God continues to swear by the sky and how He constructed it and by the earth and how He spread it out.  When God swears by the construction of the sky we immediately think of the heavens above us, but we really know very little about the sky and how it was built.  Even in this scientifically advanced century we continue to wonder what keeps it together, high above us, ethereal yet somehow solid.  When God refers to the earth it reminds us that life on this planet would not have been possible if God had not incorporated the characteristics and natural laws that make all life possible.

God then swears by the soul and how He balanced and refined it giving it the knowledge of what is right for it and what is wrong for it.  Humankind is one of the most remarkable wonders because God molded and inspired each person with the knowledge of wickedness and piety, and the ability to choose one over the other.  Humankind has the innate ability to determine his or her own course of action and is thus responsible for each choice.  Those who make the right choices will be successful and those who choose to corrupt their pure soul will fail.  God, for His part, does not leave the person or soul alone wandering blindly and trying to decide what is right; He has made the message clear for anyone who seeks to benefit from it.

Verses 11 – 15 The people of Thamud

In these verses God uses a historical event to further explain the previous verses.  With arrogant cruelty the people of Thamud called Prophet Saleh (who was chosen by God to deliver His message) a liar and denied him.  When the most wretched person among them was sent out to hamstring the she-camel, that had been sent by God as a sign, Prophet Saleh told them not to harm her (the she-camel).  He also told them to let the she-camel drink on the days that had been assigned to her.  The people of Thamud ignored him, hamstrung the she-camel and then killed her without thinking about the consequences of their actions.  As a result of their outrageous insolence a terrible calamity befell the people of Thamud.  God destroyed them by levelling them to the ground. 

God does not fear consequences for anything He does.  God is not like the kings and rulers of the world, who, when they want to take some action against a people, are compelled to consider what the consequences of their actions will be.  God’s power is supreme.  Humankind, however, should fear the consequences because the Day of Judgement is coming, and every person will answer to God for the choices he or she made.  God is not asked about what He does, but His servants will surely be asked to explain their actions.

This chapter links the human soul to the celestial phenomena we experience on a regular basis.  The sun rises, the moon comes out, the day reveals the earth in all its splendor and night time is able to cover and conceal.  It is constant and repetitive.  God’s laws that determine failure or success are also constant.  He plans wisely and sets a time for everything and a purpose for every action.  -islamreligion.com

True belief

Anas, may Allah be pleased with him, reported that the Prophet  said: “No one of you becomes a true believer until he likes for his brother what he likes for himself”. [Al-Bukhari and Muslim].

Islam, through its instructions and legislations, was keen to organize people’s relation with their Lord the Almighty, in order for them to attain happiness in both this life and the Hereafter. At the same time, Islam legislates what governs people’s relations amongst each other, in order for love and harmony to prevail in the Muslim community. This can be achieved only when each individual is keen to protect and guard the welfare of others just as he would his own, and only then will the Muslim community become strongly bonded and well-established.

For this great objective to be fulfilled, the Prophet  guided his nation to accomplish the principle of solidarity saying: "No one of you becomes a true believer until he likes for his brother what he likes for himself", clarifying that for faith to become deeply rooted in the heart one must love good for others just as he likes to attain it himself, whether it is to be blessed with bounty or relieved from an agony; this is the path towards a perfect level of belief in ones heart.

If we ponder the above narration, we find that accomplishing such a state of belief requires the soul to possess a high degree of excellence and good manners when dealing with others. In this state a person overlooks mistakes, perseveres regardless of the harm others may afflict on him and forgives ill treatment. Additionally, he shares the joy and sadness of his fellow Muslims; he visits the sick, comforts the needy, sponsors the orphan, provides for the widow and offers help to others and cheers them with a smile.

Just as he likes people to be happy, he also wishes that they prosper in the Hereafter, and thus he always strives to guide them to the right path, whilst remembering the saying of Allah (what means): “And who is better in speech than one who invites to Allah and does righteousness and says, `Indeed, I am of the Muslims`” [Quran 41: 33]

The narration also goes beyond the boundaries of the Muslims to cover wanting good to reach disbelievers. He likes that Allah blesses them with the bounty of belief and that Allah rescues them from the darkness of associating with Allah and disobedience. This meaning is substantiated with the narration in which the Prophet  said: "Being a true Muslim is achieved by loving for people what you love for yourself". [At-Tirmithi]

Indeed, we have the best example in our Prophet . Once Prophet advised Abu Thar, may Allah be pleased with him: “O Abu Thar! I see that you are a weak person, and I love for you what I love for myself, so never be in charge of (even as little as) two people, or be responsible for an orphan’s wealth". [Muslim]

Our Salaf (righteous predecessors)  took upon themselves the implication of this Prophetic advice, and were very sincere in its implementation in the best manner. Ibn ‘Abbas, may Allah be pleased with him, said: “I pass by a verse in the Book of Allah, and wish that all people would have the knowledge I have about it.”

Another such example is that once Wasi’ Ibn Muhammad  wanted to sell his donkey and the man who was buying it from him said to him: “Do you think it is good for me”. He  replied: “Had I not thought so, I would not have attempted to sell to you in the first place.”

These two examples and many more reflect the loftiness in faith these people reached which yielded such results.

One of the implications of the narration we are addressing is that a Muslim should not want for others what he hates to happen to himself. This forces the person to shun many bad qualities, like envy, spite, selfishness, stinginess and other dispraised qualities which he would hate people to use when dealing with him.

Finally, one of the fruits of practically applying this great narration is that a virtuous community would be established for the Muslims when its members enjoy common love and a strong bond between them, so that they resemble one strong body that can not easily be defeated. Thus, the Muslim nation would achieve the sought after prosperity. -islamweb.net

Employment concerns for working Muslim women – I: Islamic guidelines

Before a Muslim woman seeks employment, she must carefully weigh all of her options and prepare herself for inevitable challenges.

Every day, many Muslim women cope with the challenge of working in a non-Muslim environment: a male employee offers his hand during introductions, other employees begin to discuss private aspects of their lives at lunch, an invitation is sent to all employees for a get-together at the local bar; someone makes a joke about Hijab or Salah. These are just a few of the many possible situations that a woman may face as she struggles to maintain not only her job, but, more importantly, her Muslim identity.

All women who have been exposed to the workplace at some point in their lives can fully grasp the myriad of reasons why working outside the home is an enormous problem, in particular for Muslim women. There are countless contrasts in the workplace to our Islamic value system.

There are valid reasons why laws were enacted for sexual harassment in the workplace in the United States, and that is because it happens, and often. Moreover, women should be aware that the laws can only do very little to discourage it, after that you are on your own.

What is the Islamic perspective in women and work? What guidelines should be followed if a woman works?  What are some strategies that may be effective in helping her to maintain Islamic values and behavior?

Setting priorities:

The most important role for a woman is motherhood.  This special role that Allah, Almighty, has created for her, affords her honor and respect in Islam.  Where does she fulfill this role?  Naturally, in her home.  Allah, Almighty, Says (what means): “And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance…” [Quran 33: 33] 

This does not mean that a woman is a prisoner in her home, but only that she should have a valid reason (meeting her basic needs) to go out, to avoid any tribulation, trial, or temptation that may result from mixing between men and women.

A woman should not work in a non-Muslim environment unless there is an extremelly compelling reason for her to do so. Allah, Almighty, has not prohibited women from working, but He has provided numerous protections for women, that are primarily concerned with where, how, and with whom she associates. She should seriously consider the costs and benefits for herself, and the impact on her ability to fulfill her primary responsibilities, before taking on a job. There are many situations that may make it necessary for a woman to work, such as to meet the financial needs of the family or to fulfill the needs of the society (doctors, midwives, teachers).

There are several obvious guidelines that should be followed if a woman must work:

First, she must obtain consent from her guardian or husband (if married), who may offer a broader perspective on how her work may influence the family and its functioning.

Secondly, a woman must ensure that her home and children are properly cared for. Her husband may be of assistance in this area, or outside help may be employed.

Thirdly, care must be taken to choose employment that is appropriate and fits with her skills. Obviously, any work that deals with forbidden activities, services, or products would not be allowed but there is a world of possibilities available. 

Forthly, any job that prevents her from fulfilling any of her Islamic obligations, like Hijab or Prayer for example, is not an option to be considered.

Fifthly, while at the job, a woman must maintain her inwardly and outwardly modesty and chastity.

There is an immense and growing need for Muslim women in various medical fields, in education, in helping professions such as social work, counseling, psychology, psychiatry, and childcare. With the growth of technology and communications capabilities, there are unlimited opportunities for women to do some type of work or business from home (such as secretarial and typing; writing, editing, publishing; computer work, etc.).  This would be an ideal situation that would eliminate many of the concerns that may arise for working women.

Maintaining an Islamic foundation:

This common concern for women who work outside the home must be taken very seriously. Women need to be careful that the job they choose does not lead them to transgress the limits of Islam.

Fedwa is a successful computer programmer at a major University who understands the risks of working in a non-Muslim environment. She knows that if she is not cautious, others may begin to negatively influence her. When she first began working, she would attend luncheons with other employees, but soon discovered that much of the time was spent on idle talk and conversation about forbidden activities (e.g. boyfriends, drinking). She decided that the best precaution for her would be to avoid these luncheons completely, so that a bond would not be established between herself and her co-workers. This type of influence could be so subtle, that a sister may not even be aware that she has fallen into the trap.  Listening to inappropriate conversations on a regular basis may lead a sister to become desensitized and thereby forgetful about appropriate etiquette.

Another sister, Layla, echoed the same concerns. Layla is a Dental Claims Clerk at a major HMO who also decided to stop sitting with her co-workers during lunch. She and three other Muslim sisters at the same company have devised a creative way to preserve their identity while socializing at the same time. Each Friday, the sisters pray Thuhr (noon prayer) together in a conference room, followed by lunch.  During lunchtime, they study about Islam in a private halaqah (Islamic study circle).

Layla also discussed her struggle with wearing Hijab. When she first became Muslim, she considered not wearing Hijab to job interviews for fear that potential employers would react negatively, preventing her from being considered. This rationale carries a strong message. After more consideration, she realized that Allah would be the only One Who could assist her in finding a job,  and if she did not wear it, she would not receive Allah’s help. She wore the Hijab and found a job.  She felt that the Hijab was a barrier in only one of her interviews. Since that time, Allah, Almighty, has strengthened her faith. Her advice to other Muslim sisters is to be open and honest about religious beliefs and practices, and to incorporate this into conversations.  -islamweb.net

WOMEN SCHOLARS IN ISLAM (PART 2 OF 2)

Fatima Muhammad al-Fihri (d. 880 CE)

Fatima’s family migrated early in the 9th century from Qayrawan in Tunisia to Fes, Morocco.  They were an educated family, and Fatima and her sister Mariam learned the Islamic sciences of jurisprudence and hadith.  Her father, Muhammad al-Fihri, worked long and hard to become a successful and wealthy merchant, and when Fatima and Mariam inherited their father’s fortune they chose to build mosques and educational facilities.  Fatima is chiefly remembered as the founder of the world's first academic degree-granting institution of higher education.  The university she founded is still operating today as the University of Qarawiyyin in Fes.  The original institution was a mosque that developed into an educational institution.  According to UNESCO it is the oldest institution to award degrees, and as such is the first and oldest university. 

Al-Qarawiyyin University is credited with producing many distinguished Muslim thinkers including Abdul-Abbas, the jurist Muhammad al-Fasi, and Leo Africanus, the famous author and traveler.  Other prominent names associated with the institution include the Maliki jurist Ibn al-Arabi (d. 1148 CE), the historian Ibn Khaldun (d. 1406 CE), and the astronomer al-Bitruji (Alpetragius) (d. 1204 CE).

Non-Muslims were also welcome at Al-Qarawiyyin and past students include Gerber of Auvergne who later became Pope Sylvester II.  He went on to introduce Arabic numerals and the concept of zero to medieval Europe.  Another well-known student was a Jewish physician and philosopher, Maimonides.

Fatima al-Samarqandi (d. 12th century CE)

Fatima was born in Samarkand.  At that time it was an important centre of Islamic learning, and Fatima was a prominent expert in Islamic law and calligraphy.   She was the daughter of a great jurist and scholar, Muhammad ibn Ahmad al-Samarqandi, who wrote the famous work "Tuhfat al-Fuqaha," which is a classic work in Hanafi jurisprudence.  Fatima learned from her father and memorized this work.  She was familiar with Islamic jurisprudence, the Quran and hadith and was able to issue Islamic rulings (fatwas).

Fatima married a student of her father’s, another eminent Hanafi scholar Ala al-Din al-Kassani (d.  1191 EC).  Shortly after their marriage, the couple travelled across the Islamic world eventually settling in Aleppo, where they established themselves as leading scholars.   A student of Kassani reported, "Sometimes the students would ask al-Kassani difficult questions.  He would ask our leave and go to his home.  When he came back, he would answer our questions in detail.  This happened quite often.  Finally, we understood that Imam al-Kassani was going home to ask Fatima about the question and then returning with the answer."

Zaynab bint Ahmad (d. 1339 CE)

Zaynab was an eminent Islamic scholar in the 14th century.  She belonged to the Ḥanbali school of jurisprudence and lived in Damascus.  She acquired a number of certifications in different fields, but particularly in hadith studies.  She taught such books as Saheeh Bukhari, Saheeh Muslim, the Muwatta of Malik ibn Anas and Sunnah of At-Tirmidhi.  North African traveller Ibn Battuta (d. 1369 CE) was one of her students, and her name appears in several dozen chains of narration of Ibn Hajar al-Asqalani (d. 1448 CE).

Fatima bint Ibrahim ibn Jowhar (14th century CE)

Fatima lived in the 14th century CE.  She taught the entire Bukhari collection of hadith and was so renowned that whenever she travelled for pilgrimage to Mecca, scholars from all over the Muslim world would request to join her teaching circles.  Imam Dhahabi and Imam Subqi were taught by her.  Fatima was often requested to teach at the Prophet’s Mosque in Medina.  It is said that due to her advanced years she would lean upon Prophet Muhammad’s grave.   At the end of her classes, she would write and sign a license to transmit her narrations.

Aisha bint Abdul Hadi (14th century CE)

Aisha was born in Damascus in the early 14th century and was a teacher in the grand mosque there.  She was appointed by the Sultan as the Master of Hadith and taught the compilation of Imam Bukhari.  Ibn Hajar al-Asqalani, considered by many to be one of the greatest hadith scholars, travelled to Damascus and studied more than one hundred books with her.  Her chain of narration in hadith is regarded as the strongest from her generation back to Prophet Muhammad, may the mercy and blessings of God be upon him.  Between her and Imam Bukhari are eight transmitters, and between Imam Bukhari and the Prophet there are variously, three, four or five transmitters.  This is the shortest chain of narration back to the Prophet, of any scholar alive during her time.

Fatima bint Hamad al-Fudayliyya (d. 1831 CE)

Fatima was also known as Al-Sheikha al-Fudayliyya and was a jurist and renowned scholar of hadith.   Born in Arabia, she studied and excelled in calligraphy and other Islamic sciences but had a special interest in hadith.  She studied hadith with many teachers and eventually began teaching and issuing certificates to her students.  When she settled in Mecca she founded a public library, and her lectures were attended by many eminent male scholars among them were Umar al-Hanafi and Muhammad Salih.  The scholars who studied with her praised her piety, righteousness and beautiful calligraphy.

Nana Asmau (d.  1864 CE)

Nana was the daughter of Sheikh Usman dan Fodio (d. 1817 CE), a jurist, reformer, and founder of the West African Sokoto Muslim nation (present day Nigeria).  Her fame was not linked solely with her father’s career; Nana was an important poet, historian, educator, and religious scholar in her own right.  She played a major role in the political, cultural and intellectual developments in West Africa for nearly 50 years after her father’s death.  Nana, a Maliki jurist was devoted to the education of Muslim women.  She established the first major system of schools and other institutions of learning throughout the Sokoto nation.

Nana was fluent in four languages, Arabic, Fula, Hausa and Tuareg.   She was a prolific writer of over 70 works on subjects including theology, law, and the role of women in Islam.  Her broad-based campaign to empower and educate women secured her a position as one of the most influential women in West Africa in the 19th century.

Bibliography

      Bewley, Aisha Abdurrahman.  Muslim Women: A Biographical Dictionary.  London: Ta-Ha Publishers, 2004.

      "15 Important Muslim Women in History." Ballandalus.  March 8, 2014.  https://ballandalus.wordpress.com/2014/03/08/15-important-muslim-women-in-history/.

      Nadwi, Dr Mohammad Akram.  Al-Muhaddithat: The Women Scholars in Islam.  Oxford: Interface Publications, 2007.

      This book is an adaptation of the Preface to Dr Nadwi's multi-volume biographical dictionary of the Muslim women who studied and taught hadith. -islamreligion.com

READ PART 1 : Women Scholars in Islam (part 1 of 2)

PARTS OF THIS ARTICLE

• Women Scholars in Islam (part 1 of 2)
• Women Scholars in Islam (part 2 of 2)

Advise with Sincerity and Kindness

The one who invites others to Allah is from the closest people to Allah our Lord. In addition, Muslims collectively agree on the importance of propagating Islam and inviting people to Allah, and many talk about it being mandatory upon Muslims, and we agree with them, that it is an obligation, to enjoy that which is good and forbid that which is evil and to spread chastity and fight immorality and educate people and remind them and advise them.

Therefore, there is no doubt that one who invites to Allah is a chosen one, and form the best of his creatures. He loved Allah, responded to Him and invited to Him so in return Allah loved him. That is why Allah Says in a short statement and made it very clear (what means): “And who is better in speech then he who invites to Allah, meaning, Islamic monotheism and does righteous deeds and says; `I am one of the Muslims`” [Quran 41:33].

Al-Hasan Al-Basari  said after he has recited the abovementioned verse: “This is the beloved one to Allah, this is the Waly of Allah, meaning supported and loved by Allah. This is the chosen one by Allah, this is the best of preachers to Allah this is the most dear from the dwellers of earth to Allah. He responded to Allah and called people to Allah and acted righteously while responding and calling and said "I am from the Muslims””

To attain the level of this rank, it is necessary for the Muslim missionary or propagator who is seeking the reward from Allah to be mindful of the following issues in order for the mission to be fruitful:

1) Being sincere in the objective and intention: Sincerity is the foremost of all deeds and certainly the most important of them all; it is the foundation for all other deeds; it is the essence of Islam and the one of the principal matters that the prophets called their people to. Allah Says (what means):“And they [i.e. the People of the Scripture] were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakah. And that is the correct religion.” [Quran 98:5]

Sincerity is the essence of worship; Imaam Ibn Hazm  said: “The relationship between sincerity and deeds is like that between the soul and the body.”

Sincerity is the basis upon which deeds are either accepted or rejected, and thus it is the cause of one's ultimate success or failure. Sincerity is the way leading to Hell for those who do not fulfil it and the path to Paradise for those who can attain it.

Those who fulfil Islamic monotheism are also referred to as the sincere, and its Islamic definition is as Imaam Ibn Al-Qayyim  said: “…To have only (the pleasure of) Allah in one's intention whilst performing acts of obedience.”

The Prophet  said: “Deeds are but with intentions.” This is one of the most important prophetic narrations from amongst all that the Prophet taught us.

On the other hand, those who perform deeds in order to be seen by others are dispraised by Allah and are promised punishment, as Allah Says (what means): “Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire.” [Quran 11:15-16]

Therefore, the Muslim propagator or missionary does not call to gain a personal benefit for himself, his people, his tribe or group. Otherwise he will have no reward. 

2) Being kind whilst calling people: Using the proper means leading to the achievement of the objective is achieved by one following the way of the Prophet . Allah addresses the Prophet  Saying (what means):“Invite to the way of your Lord with wisdom and fair preaching and argue with them in a way that is better”. [Quran 16:125]. Some of the people who are invited to the way of Allah are good in nature, if they recognize the truth they stick to it. They are thirsty and eager, and as soon as one shows them the truth, they hasten to it. Such a person is to be invited with wisdom.

Regarding the method of calling people, Allah Says in the above verse (which means): “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…” [Quran 16:125] Thus, one should not be aggressive and harsh in the way he calls people to Islam; rather he should use words that would soften their hearts, so that they would yield to his instructions and pay heed to his words. Allah commands us to be this way, even with the disbelievers, when He says (what means): “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them…”[Quran 29: 46]

In our era, such wisdom, soft words and kindness when calling to the path of Allah are especially important. This is of course required in all situations, but in a period in which ignorance and submitting to desires has overwhelmed the masses, it becomes all the more essential. Once, a scholar entered into the presence of an ‘Abbaasi caliph and said: “I am going to admonish you in a harsh manner, so listen.” Upon hearing this, the caliph said: “O brother! Be gentle, for I am not worse than Pharaoh, and you are not better than Moosaa whom Allah addressed along with his brother, Haaroon, Saying (what means): “And speak to him [i.e., Pharaoh] with gentle speech that perhaps he may be reminded or fear [Allah].”[Quran 20: 44]

Furthermore, the Prophet  said: “He who is deprived of gentleness and forbearance is deprived from a great deal of goodness.” `Aa’ishah, may Allah be pleased with her, reported that the Prophet  said: “Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.” [Muslim]. -islamweb.net