Islam

Islam

Monday, 21 July 2025

How Should a Muslim Woman Dress?

 


It is true that each Muslim and Muslimah should be keen on having a full understanding of what is halal (legal and permitted) and what is haram (illegal and prohibited).

Then, they should try their best to avoid doubtful matters. But, we should be careful not to waste all the valuable time of Muslims in controversial debates.

Of course, I don’t mean at all to undermine the importance of the issue of hijab, but I am against making it an obsession, which leaves no time for other important issues.

Such issues, as to how to release the image of Islam from such distortion, how to invite more people to its humane values, how to be of any help to those wretched brothers and sisters under occupation or how to help new reverts adapt their lives and the lives of their families, are but examples!

Criteria for Muslim Women’s Dress

I am not sure that there has ever been a fixed pattern for the Muslim women’s dress. But, the general description, which occurred partly in Quran and partly in a number of hadiths indicate the following criteria:

1-That it should be covering all the body – most scholars agreed “except for the face and the hands” , (though a few of them went as far as advocating covering face and hands )

2-That it is loose and not excessively decorated or embroidered beyond accepted social norms. So it shouldn’t be of a non-conventional color, so as to draw the attention to the woman wearing it, and it should not be noticeably transparent. Therefore one may find tens and hundreds of patterns and fashions that correspond with these general directions.

To recommend a stereotypical uniform that all Muslim women should abide by, all over the world, since the time of revelation till the present time is not reasonable!

That is because what may suit a woman in a tropical region may not suit a woman who lives in the North Pole.

Muslims live in all kinds of climates. Then, what may suit a sister who seldom gets out of her house does not suit a sister who goes out to work, for example in a school or in a kindergarten, with her need to have a simpler style of clothing and so on.

Some sisters prefer to wear a certain style of hijab that the noble ladies of the Prophet’s household used to wear. This is like many of our shi`a sisters, who prefer this black garment (chadore), which was known to be the regular dress of al-sayedah Fatimah, the daughter of the Prophet (peace be upon him).

That is because they feel a great deal of love and loyalty towards her. Some other sisters prefer to imitate the Mothers of the Believers, (wives of the Prophet) in the way they were dressed.

That is a garment that hides every bit of their bodies, even the face. Nevertheless, all these types of hijab are chosen voluntary and were not prescribed as a uniform for all Muslim women.



Do your best in meeting the demands of the proper hijab, which the scholars agree upon.

Then, it is up to you if you want to apply such demands on whatever style that may suit your environment.

As for any sister who wants to commit herself to a more restricting type of hijab, we pray that Allah would reward her for such keenness and piety.

Still, we appeal to her not to make it an abiding law, for it will either cause other sisters to panic or feel inferior, while actually they are not.

The hijab is after all not just a matter of how you look. Proper hijab is as much about the manners you adopt with others, avoiding anything that might be construed as flirting.

One last point I’d like to draw your attention to, as a new revert, is that hijab is not the only issue of Islam where you find a variety of opinions. This is a general feature of Islamic law.

This doesn’t indicate – as new Muslims might think – a sign of intellectual chaos. On the contrary, Islamic law is deliberately open to a range of interpretations so as to fit the different mentalities and cultural backgrounds of Muslims.

Thus, having different opinions regarding any issue, including hijab, should not make you feel uncomfortable. - aboutislam.net

Sunday, 20 July 2025

What Does Islam Say about Freedom of Religion?

 


Freedom of religion is a controversial subject, even in the twenty-first century, and it usually generates a lot of heated discussions.

The view of Islam in this regard is evident from the Quran, which says what means:

{Say, ‘The truth is from your Lord’: Let him who will, believe, and let him who will, reject [it]} (Al-Kahf 18:29)

Again, God says:

{Let there be no compulsion in religion: Truth stands out clear from Error…} (Al-Baqarah 2:256)

These two verses clearly show that a person’s belief must be true, sincere, and not generated as a result of force or compulsion from outside.

From the Islamic point of view, Man is God’s khalifah (vicegerent) on earth; which means that he is a free and responsible ambassador of God on earth, and everything on earth has been created for him.

Man is given not just freedom; he is given intelligence, imagination, and all other faculties that enable him to make use of the blessings God has given him.

Apart from that, he is given guidance too, so that he makes use of his freedom and faculties for his own benefit in the proper way.

Islam teaches that those who use all these blessings with responsibility will be given a great reward in the Hereafter: Eternal life of happiness in Heaven. Those who use the gift of God irresponsibly will be punished in the Hereafter with Hell.

Thus, Heaven or Hell is the natural outcome of the willful choices we make here; and that is the test God has presented before us.

As in the case of any test, the participants must have the freedom of choice. If not, the test and the reward or punishment will be meaningless.


The foregoing means that we are answerable for all our beliefs and actions. So, there is no question in Islam of using force in matters of religion.

Your question is about a person who believes in God, but does not literally follow the Quran.

In this regard, you may note that there are many people in the Muslim world who call themselves Muslims but do not actually follow the commands of God as given in the Quran.

For all practical purposes, Muslim societies do not make any distinction between a Muslim who strictly follows the commands of Allah and one who doesn’t; though by the standards of Islam there is a big difference.

But, there can be an Islamic state where the Quran is accepted as the constitution and the Islamic Shari`ah (law) is in force as the basis of its civil and penal code.

In such a state, Muslims can have a special status as citizens, while non-Muslims are given their due rights to believe and practice their religion.

There, if a Muslim openly declares that he rejects Islam, it is tantamount to decrying the constitution of that country and the person will be judged for treason and duly punished.

- aboutislam.net

About Professor Shahul Hameed
Professor Shahul Hameed is an Islamic consultant. He also held the position of the President of the Kerala Islamic Mission, Calicut, India. He is the author of three books on Islam published in the Malayalam language. His books are on comparative religion, the status of women, and science and human values.

Saturday, 19 July 2025

The Power Of Sujud (Prostration) – Ali Hammuda

 

In the profound act of sujud (prostration), unfolds a scared space where burdens are shed, anxieties dissolve, and the weight of worldly concerns are lifted. Join Ustadh Ali Hammuda in this inspiring video as he explores the depth of connection found in bowing down to Allah (SWT). - aboutislam.net

Friday, 18 July 2025

Are Women Really Allowed to Attend the Mosque?

 


Can sisters go to mosques for prayers and other activities, and states that you have heard from some friends’ parents that this is not permissible in Islam.

The Real Problem: Taking Knowledge from Bad Sources

In fact the real problem is the way we gain our knowledge of Islamic law.

Most of us depend on what we hear from unqualified people.

Thus, we only have fragmented pieces of knowledge that can never lead us to successfully developing our Islamic identity.

Actually, the scarcity of sources is no longer a problem.

The Quran, books of explanation of the Quran, hadith (sayings of the Prophet (peace and blessings be upon him-PBUH), fiqh (detailed Islamic understanding), seerah (biography of the Prophet), Islamic history, etc. are all available now in most languages.

Islamic websites are rich in information as well. We can directly access such sources, in order to obtain genuine knowledge.

When You Don’t Understand, Ask Qualified People

If something is too vague for us to understand on our own, the scholars are now more reachable through the specialized fatwa (religious rulings) sections online.

Allah says in the Quran:

[…] ask those who have knowledge, if you do not know. (Quran 16:43)

Yet, in saying that, I don’t mean of course to diminish the value of our parents’ opinions.

They are a major source of knowledge from experience in our life, and they should always be very much appreciated.

Nevertheless, the nature of Islamic knowledge is quite different, as it always needs qualified scholars to deal with, in order to avoid some of the intellectual chaos that is spreading nowadays in the Islamic world.

This has taken place as a result of having amateurs involving themselves in the process of giving religious rulings and mixing their personal opinions with the rules of religion.

Proof Women Can Attend the Mosque

As to know of a proof for the permissibility of women going to mosques, the Prophet (PBUH) said:

Do not prevent the maid- servants of Allah [Muslim women] from going to the mosques. (Muslim)

Again, it was narrated by Ibn Umar that the Prophet (PBUH) said:

“Do not prevent women from going to the mosques at night.” A boy said to Ibn Umar: “We would never let them go out, that they may not be caught in evil.” Ibn Umar reprimanded him and said: “I am saying that the messenger of Allah said this and you say: ‘no, we will not allow it?'” (Muslim)

Actually, the regulations that do not permit women to wear perfumes on their way to mosques and that instruct women to pray in the back rows behind men are in themselves evidence of the permissibility of their praying in mosques.

Funny Example from Prophet’s Life

A similar and kind of funny situation was when the Prophet (PBUH) asked women not to precede men in lifting their heads from prostration (sujud), as some men at that time were too poor to have clothes to cover themselves properly.

Thus, when men made prostration, parts of their bodies became visible.

This did not make the Prophet (PBUH) prevent women from praying in the mosque to solve the problem.

Instead what he did was tell them:

O womenfolk, do not lift your heads till men are raised. (Muslim)

What is wonderful about this incident is that he had full faith that the women would not betray his trust.

Women: Half of Society!

The Prophet (PBUH) used to encourage women to witness Eid Prayer (the prayer at annual celebrations such as at the end of Ramadan).

In fact, this was repetitively mentioned in hadith. Ibn Abbas said:

The Prophet would take his wives and daughters to the two Eid Prayers. (Ibn Majah and Al-Baihaqi)

Not only did the Prophet (PBUH) allow women to go for prayers, he also encouraged them to go to public religious teaching circles.

Some women requested the Prophet to fix a day for them, as men were taking up all his time.

On that, he promised them a day for religious lessons and commandments. (Al-Bukhari)

The question here is: how would Islam deprive half the society from tasting the sweetness and rewards of congregational prayers, whether in prayers itself or through listening to the useful teachings that accompany them?

What is made useful for men is necessarily useful for women, being men’s partners both in this life and the life to come.

The Root of the Misunderstanding

The misunderstanding arises from the misinterpretation of a hadith that says:

A woman’s prayer in the hall of her house is better than her payer in the mosque and her prayer in her bedroom is better than her prayer in the hall of her house.

Some scholars say this was a specific hadith for one woman whose husband was very jealous.

But the broader picture is that this hadith shows that the congregational prayer is not obligatory on women as it is on men.

Women are not asked to perform the five daily prayers in the mosques and still, they will have the same rewards if they do them at home.

How Can We Improve Our Ummah?

As for : “what can make our ummah better?,” This is a question that needs volumes to answer.

The problem is not a lack of ideas as there are many, but it is in the sincerity and truthfulness that we need in our hearts in order to make this dream come true.

We are more responsible for the realization of this aim as individuals than those in the levels of authority. Allah, says what means:

Verily, never will Allah change the condition of a people until they change what is in themselves. (Quran 13:11)

This means, that when we are in a bad situation as an ummah, we are instructed to focus on changing ourselves.

We should develop our piety and become aware of God – both in public and in secret, in worship and in communication with others, we should control our behavior, increase our knowledge of Islam and help others to increase theirs as well. 

- aboutislam.net

Thursday, 17 July 2025

Is Hanging Pictures Haram?

 


Is Hanging Pictures Haram in Islam?

There is nothing that prohibits hanging pictures of people on a board at the entrance of a mosque outside the place of Prayer as long as the content of the pictures themselves does not glorify a person or expose any awrahs or indecency.

Why Picture Placement in Mosques Matters

It is not considered haram to hang photos of basketball or volleyball players on a board as long as they are not hanged on the wall directly facing the worshippers in Prayer, which is the case with you. If hanged in the direction of Prayer, the photos will distract worshippers.

Furthermore, it may inadvertently give the false impression that we worship pictures.

Avoiding Resemblance to Acts of Shirk

It is important for us Muslims to make our religious practices distinct from those who associate partners with Allah in their worship.

May Allah accept your and our good deeds!

- aboutislam.net

About Sheikh Ahmad Kutty
Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada

Wednesday, 16 July 2025

Approaching the Quran

 


The noble Qur’an is the word of Almighty Allah, which started to be revealed to humanity in the blessed month of Ramadan through His Messenger Muhammad (peace and blessings be upon him).

The major themes of the noble Qur’an are:

– Allah’s transcendent sovereignty,

– our mission as Allah’s vicegerents on earth, and

– the guidance offered to humans out of Allah’s infinite mercy.

Two Sources of Knowledge

Knowledge can be divided into two broad categories: knowledge of the perceptible world (Ash-Shahadah), and that of the imperceptible world (Al-Ghayb).

All our sciences give us knowledge of the world, nature, history, and arts; such knowledge is called the knowledge of Ash-Shahadah. But humans can never acquire the knowledge of spiritual realities beyond the world of our senses unless Almighty Allah Himself reveals such knowledge. These belong to the world of Al-Ghayb.

We should always remember that Allah is not only the Creator, but He is also the Sustainer and the Disposer of all the affairs of the whole creation:

Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs. To Him belong the keys of the heavens and the earth, and those who reject the Signs of Allah, it is they who will be in loss.} (Az-Zumar 39:62-63)

This means that the whole of human progress through history, which humanity proudly claims as its achievement, would not have been possible if Allah had not helped and guided it at every step. Allah says, {But Allah has created you and your handiwork} (As-Saffat 37:96)

While we, for all practical purposes, have been given the ability to make decisions and to work in  our own ways toward attaining freely chosen objectives, Almighty Allah is in control, and humans, as well as all other creatures, are never free from Allah’s overriding power and sovereignty:

 {And you shall not will, unless (it be) that Allah, the Lord of the worlds, wills}  (At-Takwir 81:29)

From this, we should realize that Allah guides us in our affairs in ways that are mysterious, and we are utterly helpless without His guidance, even in those things where we presume to be self-sufficient. Sadly, most people are unaware. This is Allah’s guidance acting, at one level, upon the affairs of the human race and controlling the course of history.

At another level, we have the noble Qur’an before us, and we (as individuals as well as communities) are asked to choose the divine guidance in the Qur’an to manage our day-to-day affairs. It is up to us to accept or reject this divine guidance, as there is no coercion in religion. But most of us are unaware, and this unawareness is a deficiency that can be rectified by means of humility, because this latter is the first step toward knowledge and wisdom.

Also, unawareness is often coupled with arrogance, which is a trait of Satan, and we are easy victims of the guiles of Satan. Thus the dangerous combination of unawareness and arrogance leads people to ignore divine guidance and to adopt whatever expedient courses available to them for the gratification of their immediate desires and for the attainment of their short-term goals.

Toward a Proper Approach to the Qur’an

The first step.We should earnestly pray to Allah for protection from Satan. Allah gives in the noble Qur’an repeated and emphatic warnings to humans about the risk of following the dark suggestions of Satan:

{O you who believe, enter into Islam wholeheartedly and follow not the footsteps of the evil one [Satan], for he is to you an avowed enemy.} (Al-Baqarah 2:208)

And because Satan is out there with his minoions to mislead us, Almighty Allah particularly admonishes us to ask for His protection from Satan when seeking guidance from the Qur’an:

{When you do read the Qur’an, seek Allah’s protection from Satan, the rejected one.}  (An-Nahl 16:98)

Beseeching Almighty Allah for protection from the guiles of Satan means that humans must have full faith in Allah, the All-Merciful, as the Creator and Guardian Who can protect us from every harm.

The second step. We must sincerely believe that every word of the Qur’an is Allah’s speech and that Allah will guide those who seek His guidance to the truth. We should read the Qur’an with an earnest desire to increase faith so that we may belong to those who are described in the Qur’an by the following

 {Believers are those who, whenever Allah is mentioned, feel a tremor in their hearts, and whenever His revelations are recited to them increase their faith .}](Al-Anfal 8:2)

The third step. We should remember Allah with gratitude for He guided us to the Qur’an. Only Allah — not any one else — could guide us to His noble book of guidance. For this reason, we should praise the One Who deserves praise, for He created and blessed us with all the bounties we enjoy, and — what is more — He guided us to the truth.

The fourth step. We must show readiness and determination to follow the teachings of the Qur’an. This should be an expression of an unquestioning resolve to surrender to the will of Allah as expressed in His book. This also indicates that we are prepared to do without all selfish interests, lust, greed, foolish pride, and arrogance — in short, any love for the fleeting pleasures of life. In other words, this is a changeover to a new life dedicated to Allah’s pleasure.

The fifth step. The Qur’an should be read with full awareness that now we are with Allah, listening to His words, which are meant to guide us along the straight path. So, when reading the Qur’an, we must take enough time for the verses to get a grip on our hearts and minds, so that the teachings contained therein can be imbibed to the greatest possible extent.

Levels of Reading the Qur’an

One may say that there are three levels of reading the Qur’an:

The first level: visual reading of the Qur’an. That is to read the Qur’an with eyes fixed on the words, and with the voice raised to such a level that makes it audible only to oneself.

The second level: pondering over the meanings of the verses. That is to contemplate the explanation of the verses and their interpretations, which is required to fully understand the ideas therein.

The third level: willingly opening hearts and minds to the verses. This is necessary for paving the way for an effective impact of the teachings in the Qur’an on our lives, to the extent of bringing about a change in attitudes and styles of behavior.

Once this is attained, a truthful prayer to Almighty Allah can be

{Praise be to Allah, Who has guided us to this! We would not have been guided, had not Allah guided us.} (Al-A`raf 7:43)

Indeed, the praise of Allah must be intense and most sincere, as it is Allah Who has bestowed upon us the noble Qur’an.

Gratitude and joy lead to trust, hope, and greater gifts. The One Who has bestowed the Qur’an upon us will surely help us in reading, understanding, and following it.

-aboutislam.net
About Professor Shahul Hameed
Professor Shahul Hameed is an Islamic consultant. He also held the position of the President of the Kerala Islamic Mission, Calicut, India. He is the author of three books on Islam published in the Malayalam language. His books are on comparative religion, the status of women, and science and human values.

Tuesday, 15 July 2025

Smiling Decently at Opposite Gender to Avoid Rudeness OK?

 


It is definitely one that is relevant to many of us, as the vast majority of modern workplaces are mixed.

I will start out by saying that there is a difference of opinion on the matter.

There are, in fact, some shuyukh and scholars who say that smiling at the opposite sex is haram, full stop.

Some others say that working in a mixed-sex environment is also haram.

There are others, whoever, who take a different view. They say that whether a smile is haram depends on intent. These are the scholars that I agree with, and I will illustrate why.

Yes, it is true that women and men can smile at one another as a way of flirting. I don’t think anyone denies this possibility.

Deeds Are By Intentions

However, we also know that what matters most is our niyyah or our intent.

What is problematic is when people start to police intent.

Those scholars I mentioned above tend to argue that because one might have flirtatious intent when smiling, it should therefore be forbidden. They also argue that if a man sees a woman’s smile he will become overcome with sexual desire and there will be fitnah.

First and foremost, it is not up to scholars to make rules in order to try to control intent. If you smile at someone out of friendliness, Allah knows what is in your heart. It doesn’t matter whether it is interpreted as flirting – as long as your intent was good then insha’Allah, there will be no sin on your part.

Secondly, if all it takes for a man to be overcome with desire is to see a woman’s smile, then he is not fit for the workplace and should probably seek medical treatment. This is not a normal reaction to have and there may be something wrong with him.

It is also important that we do not forget that smiling is an act of charity. It is documented in At-Tirmidhi that the Prophet Muhammad (peace be upon him) said that a smile is charity.

Smiling in politeness and friendliness should be regarded as an act of sadaqah – not as one of fitnah.

Alone With a Male Colleague

As for finding yourself alone with a male colleague, that can be a tricky subject. It is known that if a non-mahram woman and man are alone together, then Shaytan (Satan) is the third one in the room with them.

Setting aside obvious exceptions to this, such as emergency situations, it is something that we as Muslims should take our best care to observe. This does not mean that it is not possible to function in a modern workplace.

Consider, for example, the role that an imam of a masjid plays. Oftentimes, at least in North America, he acts as a counselor. He meets with people regarding private and personal issues and advises them. In this context, confidentiality is important. But as an imam he must also take care to follow the laws of Islam.

I have been to some mosques where the imam will meet with you, but will leave the office door open. I met with one imam who had a secretary outside his office and a window looking in, so that his actions would always be visible to a third person.

Similar concepts can be applied in an office setting. If it is necessary that you meet with a male colleague, try to do so in a public area, such as a cafeteria if your work has one. Otherwise, try to keep the meeting to an open space, or, if this is impossible, leave the door of the office in which you are meeting open.

This is important, not only from an Islamic point of view, but also for your own safety. Unfortunately, some men (most likely those same ones who think that a smile is a sexual invitation) seem to believe that being alone with a woman gives him some sort of right to her body. So please, protect yourself and protect your deen.

- aboutislam.net

About Leah Mallery
Leah is a Muslim convert of almost a decade. She has two kids, an intercultural marriage, and half of a French degree in her back pocket, looking to switch gears to science and medicine. She has lived abroad for over a decade, having just recently become reacquainted with her roots in America. She currently lives in Michigan near her family and – masha’Allah – a sizeable Muslim community.

Monday, 14 July 2025

Choosing The Right Marriage Partner

 

Choosing the right marriage partner is a crucial decision that profoundly impacts one’s life. In this video, sister Haleh Banani shares with us pointers that could help us choose the right marriage partner, as she emphasises the significance of seeking out these three characteristics that she mentions. Click to find out more! - aboutislam.net

Sunday, 13 July 2025

3 Tests of Moral Character

 


Moral integrity and upright conduct are held in high esteem by all people and all religions. They are a fundamental part of the Message of all the Prophets (peace be upon them), so much so that the last of the Prophets – Muhammad (peace be upon him) – said:

“I was only sent to perfect good moral character.”

The true test of a person’s moral fiber is constancy. This is why the old Arabic saying goes: “You see the true character of men when you travel with them.”

Long Acquaintance

A person’s true character shows forth when he is at home in how he deals with his wife through the long years, in hardship and ease, when things are going well and when things go wrong. This is where he has to hold himself together and where his patience is tested.

His ability to keep clear of vanities, to remain clement and tolerant, and to exhibit good conduct are all tested by his married life and his family life.

The same can be said regarding friendships when a person is constant and sincere regardless of the changing circumstances.

How often does a person see his friend as the one who he can rely on in need, only to find that “friend” adds to his hardships when that time of need arrives?

May the lives of those who are faithful and sincere be beautiful and blessed, those who resolve within themselves not to be fickle when circumstances change and not to turn their backs in times of misfortune. How rare such people are.

Long acquaintance and association reveal how substantial or superficial a person’s moral character really is.

Power

There is another important test of moral character that shows how true or false a person’s morals are, and that is the test of power.

A person who is weak might exhibit good moral conduct and a present a passive, subdued disposition.

He does not do so because it is part of his nature, but simply because he does not have the power to behave any other way.

The Arabic poet al-Mutanabbi said:

Oppression is human nature, so if you find
Someone abstain from it, there is some reason why.

Perhaps al-Mutanabbi borrowed these words from Aristotle who said: “Oppression is part of human nature. Only one of two reasons withholds people form it: religiousness or fear or reprisal.”

When a person is in a position of strength, then his true moral character shows forth. If a person who attains power, wealth, or prestige continues to uphold his moral values, maintains his affection for others, remains humble, and shows clemency to those who ill treat him, this is a sign of the true nobility of his character and the true goodness of his person.

Alas, how often do we find people who are not corrupted by power, fame, and sudden wealth?

Disagreement

A third test of moral character is disagreement. Most people exhibit good conduct with those who agree with them and share their way of thinking, on account of their common interests.

However, when differences arise, whether ideological or material, people tend to expose their true selves.

A person of dignity and good character will remain composed and sensible. He will articulate his disagreements in a clear and precise manner.

Moreover, he will be respectful when doing so and avoid accusative, insulting, and offensive language.

His moral character will prevent him from conducting himself in a mean and lowly fashion, so he will be able to retain his composure while talking to others, in spite of his disagreement with them.

He will not react emotionally in a way that detracts from his character and merely demonstrates his inability to prevail on the strength of his opinion.

Another person, in the same situation, will start cursing and hurling accusations at his opponents, acting as if only he is right and everyone else is by necessity wrong.

His misplaced anger will destroy the edifice of his good character. He may go so far to concoct lies and make false claims.

He might resort to deceptive arguments to make his opponents stumble and deliberately take the words of others out of context.

People like to say that disagreements do not spoil their interpersonal relationships and it is good that they say so, but what really counts is how they conduct themselves in actual practice, not just in theory.

I have observed many young, religious people in their disagreements amongst themselves, and have encountered them applying to one another statements so horrid and injurious that it grieved my heart made my eyes well up with tears.

They would call each other idiots, insult each other, and accuse one another of deception, heresy, immorality, and unbelief.

I would ask myself: When will these sick disputes come to an end? When will they attain a level of moral character suitable for the community that Allah has chosen and favored?

When will they put into practice the values set forth by the Quran and Sunnah that teach us how to deal with others, even our enemies, in a decent manner?

{And do not let the hatred of others to you make you swerve to wrong and depart from justice. Be just. That is nearer to piety.} (5: 8)

When will we come to realize that sometimes our motives stem from our own temperaments and emotions, though we might mistake them for religious conviction?

Then I would turn my attention to some writers who were regarded as being educated and intellectual, and not just part of the common folk. However, I found them to be the same, if not worse in their double standards and their shamelessness.

There are aggressive, predatory tendencies and feelings of enmity latent in the hearts of people, lurking in wait. Sometimes, with the mere appearance of a disagreement in ideology or politics, outward appearances of civility are often cast aside and people fall upon one another with the greatest possible ferocity.

When will we learn to preserve our amicable relationships with others when we disagree? When will we keep up the level of decorum that we want people to see from us? When will our moral values and principles translate from theory into a practical way of life, into something that endures throughout our lives and throughout our relationships, no matter how long they last?

They must be values that stay with us even if we become powerful or attain to high administrative office, or a prominent media spot, or social prestige, or success in business.

They must endure even when we disagree with one another, so we do not have to be always faced with the choice of either destroying our relationships or remaining silent whenever we disagree or see someone making a mistake.

Frankly, though I write all this, I do so with a pen that is hesitant and slow. It is as if it turning to me and asking:

“Do you really live up to all of this?”

I have to reply:

“No, but I promise you that I will try to live up to it, and no matter how often I might stumble, I will keep trying…”

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.

Saturday, 12 July 2025

4 Tips to Improve Prayer – The First is the Most Powerful

1- Pray as if it is Your Last Prayer

We’ve heard the Imam saying: “Pray as if it’s your last prayer”, but it’s rare that people actually internalize what that means.

What this means is that this prayer itself could be the very last time you get an opportunity to pray to Allah. It could be the last time that you’ve gotten a chance to ask Allah for forgiveness.

And if you can imagine that this is the last prayer that you will ever pray, you find yourself slowing down and taking your time in your prayer.

2- Physically Let Your Body Come to Rest in Each and Every Position in the Prayer.

So when you go into ruku’ (bowing), let your bones and your body settle. Make your dhikr at that time. Say what you’re supposed to say and then move on.

When you’re in your sajdah (prostration), let your body come to a rest, be at still, be calm, say Subhana Rabbi al A’la and so on and so forth, then move on from there.

In each and every position, what you can start doing right now with your prayer is to make sure that your body is at rest in every position of your prayer.

3- Say “A’udhu Bi Allah Min Ash-Shaytan Ar-Rajeem”. (I Seek Refuge in Allah from the Accursed Satan).

We know that Satan actually attacks us in our prayer. And one of the easiest and quickest ways to get Satan out of our head, to get those whispers and distractions out of our head is to say:

“O Allah! I seek refuge in you from the accursed Satan.”

And in this moment, we’re asking Allah to protect us from the influence of Satan.

4- Understand What ‘Allahu Akbar’ Means

What you can do to stop rushing through your prayer is that when you say “Allahu Akbar” (which we say quite often in our prayer, in the opening of prayer and moving from one position to the other.), ponder on what “Allahu Akbar” means. What does “Allahu Akbar” mean?

Allahu Akbar means that Allah is greater. Meaning that anything we were doing before our prayer, anything that we want to do after our prayer, anything that is making us to rush through our prayer, Allah is greater than that.

So every time you say “Allahu Akbar” in your prayer, remind yourself of one thing: That Allah is greater than.

You can immediately apply these four tips so you stop rushing through your prayer. - aboutislam.net

Friday, 11 July 2025

Speaking Truth to Power: Eloquence of Prophet’s Granddaughter

 


AHL AL-BAYT – the family of Prophet Muhammad (PBUH),–those bound to him by blood and by marriage, those whom he spoke of in his sermon at Khumm:

“And the people of my household, I remind you of Allah with regard to the people of my household! I remind you of Allah with regard to the people of my household, I remind you of Allah with regard to the people of my household. “(Muslim)

And how can we uphold the rights of Ahl Al-Bayt without knowing who they are? We commonly know about the wives of the Prophet and we know of his grandsons Al-Ḥassan and Al-Ḥussain, but many of us do not know about the one granddaughter of the Prophet who played an important role during a turbulent period of Islamic history.

Amongst the Women of Ahl Al-Bayt

This woman was Zaynab bint ʿAli ibn Abi Ṭâlib. Sadly, her name and personality are unfamiliar to many of us, though she was the granddaughter of the Prophet (PBUH), the daughter of Fâṭimah bint Muhammad (PBUH) and ʿAli ibn Abi Ṭâlib.

She was born in the year 5 AH, during the lifetime of the Prophet and was in fact named by him, after his daughter and her aunt, Zaynab bint Muhammad (PBUH). She was the third child of Fatimah—daughter of the Prophet (PBUH)—and Ali—nephew and son-in-law of the Prophet —born after her brothers Al-Hassan and Al-Hussein. Though the Prophet (PBUH) died when she was about five years old, her love for him never waned.

As she grew older, many sought her hand in marriage, desiring to be joined with the family of the Messenger of Allah (PBUH). However, her father waited until a man of equal standing came to propose: her cousin, ʿAbdullâh ibn Jaʿfar ibn Abi Ṭâlib.

Though ʿAbdullâh became a wealthy man, Zaynab herself was a woman who lived simply. With her husband’s support, she used her wealth to provide support for the vulnerable and the needy; it is said that she owned a house which she did not keep for herself to live in, but used as a shelter for vulnerable women, orphans, and the elderly.

In addition, she was a woman who memorized the Quran and was known for her knowledge of the dîn; she regularly held classes where she taught the women of Madinah—and later, Kûfa—though her knowledge was known even to the men. Ibn Abbas related aâdîth upon her authority.

Her nephew, Zayn Al-ʿÂbidin, referred to her as, ʿâlima ghayr muʿallama (‘she who has knowledge without being taught’). She was a woman of piety and had a deep love for worshipping Allah, spending her nights in prayer and her days fasting. People around her spoke of her as ʿâbida (the worshiper), zâhida (the ascetic), faia (the skillfully fluent), and balîgha (intensely eloquent).

Thus, long before any of the troubling political incidents during her father’s khilâfa (caliphate, rule) and the subsequent years, Zaynab bint ʿAli ibn Abi Ṭâlib was a woman whose piety, good character, and knowledge were already known. She was a beloved wife who was supported by her husband; a sister whose older brothers consulted her for her wisdom in many matters.

However, the swiftly changing political landscape of the Islamic empire was inescapable, especially for Zaynab. Her father’s assassination and the death of her brother Al-Ḥassan came as devastating blows to herself and to the Ummah; Al-Ḥussain then gathered his family together, including his sister Zaynab and her children, and together they traveled from Madinah to Makkah.

After the uneasy truce during the khilâfa of Muʿâwiyah ibn Abi Sufyân, the ascension of Yazîd ibn Muʿâwiyah as khalîfa (caliph) resulted in far more overt turmoil. Once again, Al-Ḥussain decided to travel, and his family refused to stay behind – the men, women, and children all formed a caravan and made their way to Iraq, where the people of Kûfa had promised their allegiance to the grandson of the Prophet (PBUH).

Alas, once the members of Ahl Al-Bayt arrived, they found to their shock a completely different state of affairs than what they were expecting – rather than a loyal group of the twelve thousand people who had already sworn bayʿâ (oath of allegiance) to Al-Ḥussain, barely a hundred people remained at Al-Ḥussain’s side. Betrayed by the people of Kûfa, they found themselves driven towards Karbala, where every member of Al-Ḥussain’s household knew full well what stark reality awaited them.

Yazîd ibn Muʿâwiyah had dispatched an army of 4,000 soldiers under the command of Ibn Ziyad, a ruthless military general and politician. There, in the desolate plains of Karbala, Al-Ḥussain and Zaynab bint Abi Ṭâlib sat together in their tent, their children gathered around them, knowing full well that this night might be their last together as a family. Sorrowful yet firm in their faith in Allah, they knew that their qadar (destiny) could not be averted. Though tears fell from Zaynab’s eyes, she spent the night in prayer seeking the support of her Lord alone.

The next morning, on the 10th of Muḥarram –the day that Musa had been saved from Pharaoh—Allah gave Al-Ḥussain a victory of his own: shahada, martyrdom in the cause of justice against oppression.

The death of Al-Ḥussain was, in and of itself, a lesson to the Ummah: to understand that though injustice and oppression may seem to be powerful today, just as they seemed powerful when Al-Ḥussain was killed, Allah alone is the Most Powerful. Victory in the sight of Allah does not always mean that the enemies of Islam are immediately destroyed with a miracle, but that their destruction in the Hereafter will be eternal and all the more painful.

The Story of the 10th of Muharram

Zaynab bint ʿAli’s jihâd, however, did not end on the Day of ʿÂshûra’. On that day, she lost her youngest son and her brother both; as though that were not enough grief to bear, she and her remaining family members were captured by Ibn Ziyâd and brought to him as prisoners of war.

Dignified even in seeming defeat, Zaynab’s demeanor irritated Ibn Ziyâd, who snapped, “Who is this woman?”

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Her slave girl responded, “This is Zaynab, daughter of Fatimah, daughter of the Messenger of Allah (PBUH).

Sneering, Ibn Ziyâd said, “Praise be to Allah who humiliated and killed you all.”

Eyes flashing, Zaynab responded,

Rather, praise be to Allah Who honored us with His prophet and thoroughly purified us from filth! It is only the morally corrupt who are humiliated by Allah and the depraved who are disproven, and those are not us, O Ibn Ziyâd!

Angered, Ibn Ziyâd asked her, “How do you find what Allah has done with your family?”

Steadfast as ever, she replied:

They were appointed death and thus went forth to their resting places. Allah will gather [a gathering] between them and you, and you will dispute with each other before Him on Resurrection Day.

Discomfited and taken aback, Ibn Ziyâd turned his attention to Zaynab’s nephew, Zayn Al-ʿÂbidîn ibn Al-Ḥussain, who had been severely injured during the battle. “Who are you?” Ibn Ziyâd demanded to know.

As dignified as his aunt, the young boy answered,

I am ʿAli ibn Al-Ḥussain.

“Didn’t Allah kill ʿAli ibn Al-Ḥussain?” Ibn Ziyâd retorted.

“I had an older brother named Ali [ibn ʿAli ibn Al-Ḥussain] whom your men killed,” Zayn Al-ʿÂbidîn said calmly.

Ibn Ziyâd snapped, “Rather, Allah killed him!”

The boy recited Qur’anic verses in response:

“Allah takes the souls at the time of their death.” [Sûrat Al-Zumar, 39:42]

“No soul can ever die except by Allah’s leave and at a term appointed.” [Sûrat Âl ʿImrân, 3:145]

Furious, Ibn Ziyâd summoned his executioner and commanded that the boy be killed immediately. Zaynab immediately stepped forward and drew her nephew into her embrace, declaring for all to hear,

O Ibn Ziyâd, if this is the case, then kill me with him!

Knowing that to have a defenseless woman killed would be a mark against his own reputation, Ibn Ziyâd commented sourly, “What kind of kinship is this? I think that it is as if she wants me to kill her! Leave him be.”

After this altercation with Ibn Ziyâd, the household of Zaynab bint ʿAli was sent to Syria to face Yazîd ibn Muʿâwiyah himself. As they were brought forth to his court, a member of Yazîd’s entourage caught sight of Zaynab’s niece, Fâṭimah bint Al-Ḥussain—a beautiful young woman—and demanded that she be given to him as a gift.

Infuriated by this disregard for the dignity of her family—the family of the Prophet, Zaynab bint ʿAli once again strode forward and spoke fearlessly:

This is neither your right nor his!” she declared to Yazîd.

Angered in turn, Yazîd snarled, “You have lied. This is certainly my right, and if I wanted to [give her to him], I would.”

“No, by Allah!” Zaynab swore, “Allah did not permit you this unless she leaves our faith and practices another religion.”

“How dare you direct such speech toward me!” Yazîd exploded. “The only ones who left the religion are your father and brother!”

“It is through the religion of my father, brother, and grandfather that you, your father, and your grandfather were guided,” Zaynab parried. She paused, and then delivered the speech that became famed throughout history for its eloquence, its ferocity, and its passion.

In part 2,  you’ll read the speech of Zaynab before the Khalifa and how he responded to it. Stay tuned ..

Re-published from Aljumuah.com with a kind permission from the author.

About Zainab bint Younus
Zainab bint Younus is a young woman who finds constant inspiration in the lives of the Sahabiyaat and other great women in Islamic history. She hopes that every Muslimah is able to identify with the struggles of these inspirational women and follow in their footsteps to become a part of a new generation of powerful Muslim women. She blogs at http://www.thesalafifeminist.blogspot.com