Dr. Yasir Qadhi reminds us of the importance of having a strong family bond, and how such bond helps to instill within our children the conception of having a strong nuclear family. He advises us to always try our best to come together, pray, laugh and play with each other. Very interesting!
-aboutislam.net
Islam has two primary sources. First is the Quran which is the direct word of God inspired to the Prophet Muhammad, may the mercy and blessings of God be upon him. The second source is the Prophet’s teachings. These teachings include his words, actions, and things he approved of. The Prophet’s teachings are called Sunnah. The Sunnah is found in texts called hadith. Hadith are statements of the Prophet which were narrated by his Companions and subsequently narrated to the next generation until these sayings were compiled in hadith collections.
The Prophet Muhammad was sent as the final messenger to mankind. With his death, the message of Islam was completed. The preservation of scripture is not limited to the text of the Quran, but its meaning as well. If the Prophet’s explanation is needed in order to understand the Quran, then it is necessary that his sayings be preserved as well, not only the words of the Quran.
Imagine for instance trying to discover the manner of prayer based only on the command to "establish prayer" with few references to bowing and prostration. The number of prayers, times per day, and what to recite would remain unknown. Therefore, the Sunnah is part of the Quran’s preservation.
All Muslims, be they Sunni or Shia, agree that hadith are essential to understanding Islam. They provide a context to the verses in the Quran. The Quran is a rather concise book and therefore contains many general statements. For instance, the Quran commands Muslims to pray, but it does not provide the details of how one is to perform prayer.
The Quran also commands Muslims to perform pilgrimage and give charity, but it does not provide the details. These details are found in the hadith where Prophet Muhammad explained the details and mechanics of prayer as well as other aspects of Islam. There are dozens of verses in the Quran that command Muslims to follow the Prophet. Without knowing his teachings, one cannot possibly fulfill this command.
The Companions of Prophet Muhammad memorized his statements and actions. In addition to memorization, many Companions wrote these hadith down in their personal collections. These hadith were passed down to the students of the Companions and subsequently down to their students. Several Muslim scholars collected these hadith into compilations which have become widespread and are the main sources of hadith until today.
The verses concerning the authority of the Prophet’s teachings are abundant; for brevity we will only list four:
"And whatever the Messenger gives you, accept it, and from whatever he forbids you, abstain from it." (Quran 59:7)
"Say: If you love God then follow me and God will love you and forgive your sins." (Quran 3:31)
"Whoever obeys the Messenger has obeyed God." (Quran 4:80)
"O you who believe, obey God and obey the Messenger and those in authority among you. If you differ in anything, then refer it to God and His Messenger if you believe in God and the Last Day; that is better and the best interpretation." (Quran 4:59)
The Quran establishes that Prophet Muhammad must be referred to when disputations occur. This is an example of how the Prophet is a legislator and does not speak out of whim. The Quran cannot command Muslims to follow the Prophet without making a means for them to know and follow him. If his teachings are not preserved, then the Quran would be commanding Muslims to follow something that does not exist. From this we understand that part of the preservation of the Quran is the preservation of the Sunnah itself.
In order to ensure that hadith were authentic and not fabricated, scholars developed a unique and critical method. This consisted of two components, first scholars scrutinized the people who were narrating the hadith. They ensured that everyone in the chain of transmission met each other and was free from any disqualifying characteristics. These disqualifying characteristics include lying, indulging in major sins, or having a known or obvious motive to fabricate a hadith.
The second criteria they used was to measure and grade the memory of the narrators. This was done empirically by comparing the narrations of different students to see who might have made a mistake. For instance, a Companion of the Prophet might have narrated ten sayings of the Prophet to 15 students. Hadith scholars would then individually ask these students to recite the hadith to them. If of those 15 students 13 students say that the hadith says XYZ and 2 say it says ZYX then it is likely they made a mistake. They would then note that this narrator has a poor memory and their narrations are to be rejected or accepted with caution. Hadith would then be classified as authentic, acceptable, weak, or fabricated. For more details on this process check out this article.
"Those people who show no mercy will receive no mercy from God."[1]
"Not one of you can (truly) believe if you do not want for your (believing) brother what you want for yourself."[2]
"Do not have ill-will towards one another, do not be envious of one another, do not turn your back on one another; O, servants of God, be brothers (and sisters). It is not permissible for a Muslim to remain angry with their brother [in religion] for more than three days."[3]
"When a human being dies all their actions and blessings come to an end, except for these three things: continuous charity, the knowledge from which they have benefited others, and a blessed child who prays for them."[4]
"If someone conceals the mistake of another servant, on the Day of Judgement God will cover their mistake."[5]
The statements of Prophet Muhammad are the second source of Islamic knowledge and law. These statements help understand the Quran and explain its application. Scholars developed a science which they used to determine the level of each hadith’s authenticity. Hadith serve as a source of guidance for Muslims in their daily lives. They use hadith to learn more about the Prophet and try to emulate his actions and character. - islamreligion.com
FOOTNOTES:
[1]Saheeh Muslim
[2]Saheeh Al-Bukhari
[3]Saheeh Al-Bukhari
[4]Saheeh Muslim
[5]Saheeh Muslim
1. The Right to Accept Marriage Proposal
At the very outset, a wife in Islam gets to decide if in fact she will be getting married in the first place. Sisters don’t be left in the dark, thinking that you have a lack of personal agency when it comes to choosing the circumstances around your marriage.
There is a common misconception that a woman needs to merely accept any marriage proposal that comes her way. Especially because marriage is a sunnah practice and favoured in Islam.
Many hadith strongly encourage the youth to seek marriage, and the parents to accept proposals from good matches. Yet, the rights of a woman are protected and firmly entrenched in Quran and Sunnah and a woman has the right to accept or reject a proposal of marriage at any offered time.
2. The Right to Mahr (Dowry)
{And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.} (Quran 4: 4)
According to Islamic law, the rights of wife in Islam suggest that women have the right to receive a mahr or bridal gift from their spouses which is normally agreed and decided upon at the stage of negotiating a marriage. It is a symbol of love, honor and intention, and should never be confused with the idea of buying a woman or some type of archaic form of ownership, an act that Islam reviles and dislikes.
Often times, the mahr or bridal gift is a concept that is taken out of context and vilified as an incorrect practice, but in actual fact, it is the right of a married woman to receive one.
The mahr may take the form of money or gifts and goes directly to the wife, not to her family or her parents. This is usually negotiated in terms of the bride’s expectation before the marriage takes place. Pending a few exceptions, the gift of assets/money/kind is a property for keeping for the wife in Islam.
3. The Right to Considerate and Kind Treatment
“Allah is pleased when a husband plays with his wife, due to this he fixes thawaab (good reward) for them or he establishes halal rizq (lawful sustenance) for them.”
Other than financial sensibilities and the act of marriage itself, there is one simple fundamental right that a woman has in marriage and that is the right to kind and considerate treatment.
Kindness is due to a woman as a wife in Islam in a number of ways. For example, a husband should never travel thus leaving his wife unattended for longer than four months. Umar Ibn Al –Khattab one of Islam’s greatest caliphs once related that a decent space of time to be absent from one’s wife, if tied up on unavoidable matters, was four months.
Also, the wife is expected to put her best foot forward when it comes to grooming and beautifying her physical appearance for her husband. A man needs to be kind and considerate enough to give a woman the time and space to do so, in addition to grooming himself.
Even when it comes down to household chores and embracing her husband’s family, the woman, as the wife in Islam, has the right to ease into this slowly, instead of being forced to do so by her husband.
4. The Right to “Privacy” of All Confidential Matters
The Prophet (sallallahu alaihe wasallam) stated:
“A person who after having intercourse with his spouse, reveals their secrecy, will be in the lowest rank on the day of Judgement in the eyes of Allah.”
There should most definitely be the unbreakable bond of privacy in a marriage. This extends to secrets and confidences shared and any subjects that relate to intimacy between couples. In the era of social media being what it is, couples should take extra care not to go to public platforms and air the so-called ‘dirty laundry’ after fights and arguments.
Especially when it comes to a woman, Islam strictly dislikes revealing her private matters out in the open. In fact, such behaviour ends up alienating the rights of wife in Islam. Choose instead to address those issues with the person in question. The person who has been there with you all along; your own spouse!
5. The Right to a Peaceful Home Environment
“The most complete believers are those with the best characters, and the best of you are those who are best to their womenfolk.” (At-Tirmidhi)
A wife in Islam has the inarguable right to a peaceful home environment and life. She deserves to have her basic needs met but also to have her sins covered and minor transgressions forgiven.
Men are traditionally and Islamically entrusted with the responsibility of being an“ameer” (custodian) of the household. A man’s responsibility in this sense is inexorably linked to that of the woman’s in a Muslim marriage. This isn’t something that ought to be exploited, but rather an extra factor that a man should be considerate of in his treatment of his wife.
6. The Right to Financial Support
{But the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis} (Quran 2:233)
Evidence from the Quran and Sunnah clearly stipulate that a wife in Islam is entitled to financial upkeep and maintenance. This includes food, clothes, a degree of money and funds that will help her not just maintain herself but her children and home.
On the other hand, the Western ideology encourages women to take a more ‘independent’ approach financially. While doing so may be fantastic for a woman’s own personal or career development, it does also detract from her right to enjoy the protection and support of her spouse.
In Islam, husbands have actually been preordained as the protectors and maintainers of women.
Abridged from happymuslimfamily.org
(From Discovering Islam archive)
- aboutislam/net
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In light of the COVID-19 pandemic that has taken the entire world by surprise, it is worth noting that Islam, the religion of mercy, long ago mentioned valuable tips that medical science would later confirm help prevent the spread of illnesses, plagues and viruses, including:
1. Washing Hands. Islam strongly recommends the washing of hands. The Prophet Muhammad, may the mercy and blessings of God be upon him, said, "Wash your hands after you wake up; you do not know where your hands have moved while you sleep."[1] In addition to after waking up Muslims also wash their hands during an act known as "wudu"—an act of cleaning various parts of the body starting off with washing each hand three times"—that is a prerequisite to performing the five daily prayers. Furthermore, the Prophet told us that when washing, we should make sure to wash in-between the finger joints,[2] which medically speaking is essential in-order to kill germs.
2. Cleanliness. The importance of cleanliness can be emphasized in the saying of the Prophet that, "Cleanliness is half of faith."[3] Cleanliness is of so much importance that many acts of worship cannot be performed until one becomes in a clean state. A Muslim cannot pray, hold the Quran, nor circumambulate the Kabah until they perform wudu, which includes the washing of the hands, mouth, nose, face, arms, and feet. Likewise after sexual intercourse a Muslim must take a shower before he/she can carry out certain acts of worship.
It is also highly recommended to take a complete shower before attending the weekly Friday prayer at a mosque. A well-known saying of the Prophet goes even further and tells us of ten acts of cleanliness that one should implement for their own well-being, including snuffing water in the nose, cutting the nails, removing armpit hair, shaving pubic hair, and cleaning one’s backside with water after answering the call of nature. Furthermore, even the using of a "miswak", a tree twig used for cleaning teeth, which is equivalent to present day brush and toothpaste, is something that is recommended and liked by God.[4] The Quran (2:222) mentions, "Indeed, God loves those who repent and loves those who keep themselves pure." Implementing the above-mentioned points helps one stay clean and hence less prone to illness.
3. Drinking and Eating Guidelines. The Prophet forbade people from breathing into a vessel or cup while drinking from it[5] and forbade the drinking of water directly from the mouth of a water skin.[6] Not breathing into a cup and not drinking from the same cup with someone else are two universal acts of hygiene that help prevent the transmission of disease. Islam also tells us to cover food and drinks when we go to sleep[7] and forbade people from urinating in still water.[8] Finally, Islam dislikes the act of overeating; an act that can cause over a dozen medical conditions; the Prophet mentioned, "The food for two persons is sufficient for three, and the food of three persons is sufficient for four persons."[9]
4. Cleaning of Clothes. The Prophet used to clean his clothes with his very own hands, and Islam informs us that God likes to see His servant dress well. The Quran (74:4) mentions, "And purify your clothes."
5. Covering One’s Sneeze. It is narrated that, "When the Prophet sneezed, he used to place his hand or a garment on his mouth, to lessen the noise;"[10] an act that is strongly recommended at times of infection in order to prevent the spread of germs to others.
6. Social Quarantine. Remarkably, over fourteen centuries ago the Prophet mentioned the following, "If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place,"[11] and "If you hear that it (plague) has broken out in a land, do not go to it; but if it breaks out in a land where you are present, do not go out escaping from it."[12] Experts strongly advise at times of outbreaks that no one leaves their homes and that no one travels to other locations.
Likewise Islam teaches us remedies that can help fight off any illness or virus, including:
1. Medical Treatment. The Prophet would encourage his followers to seek medical treatment and told them to use water while dealing with fever; "God’s Messenger used to order us to abate fever with water."[1a] He even used to have cupping therapy applied on himself.[2a]
2. Seeking a Cure. It is up to us to strive and find a cure for all illnesses; for the Prophet mentioned, "There is no disease that God has created, except that He also has created its treatment,"[3a] and "God has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful."[4a] Also as narrated by Usamah ibn Sharik: "I came to the Prophet, may the mercy and blessings of God be upon him, and his Companions were sitting as if they had birds on their heads [figuratively speaking, due to how attentive they were]. I saluted and sat down. The desert Arabs then came from here and there. They asked, ‘Messenger of God, should we make use of medical treatment?’ He replied, ‘Make use of medical treatment, for God has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.’"[5a]
3. Giving Charity. This might come as a surprise, however, at times of dire need one should turn to God with acts that please Him; and giving to the poor and needy for the sake of seeking God’s pleasure is an act that pleases the Lord and brings one closer to His Mercy.
4. Dependence on God. After taking all necessary medical treatment one should be dependent on God with their heart. A believer knows that God is the Creator of everything big and small, and although He has given a reason for everything, in the end He is in control of everything. The Quran (65:3) mentions that, "… whoever, relies on God—then He is sufficient for him." A fine example is our father Abraham who when he would fall ill would seek suitable medical treatment then confidently tell his people, "And when I am ill, it is He (God) Who cures me." (Quran 26:80).
5. Remaining Positive. Staying calm and positive and thinking that, God willing, one will get through their illness is of extreme importance; in fact it is part of the psychological treatment that helps one’s immune system do its work in the correct fashion. Feeling negative and pessimistic on the contrary weakens one’s immune system. The Prophet said, "There is … no ‘tiyarah’ (superstitious beliefs in omens), but I like good mention." They said: "What is a good mention?" He said: "An optimistic word."[6a] So a patient should remain positive and, for example, say, "I hope to be better by the weekend and back to work soon."
6. The Secret Weapon: Prayer. This is an extremely effective weapon to fight off any illness. The Quran (40:60) mentions, "And your Lord said, "Call upon Me (God); I will respond to you…" A well-known hadith narrated by ‘Aisha states: "Whenever God’s Messenger paid a visit to a patient, or a patient was brought to him, he used to invoke God, saying, ‘Take away the disease, O the Lord of the people! Cure him as You are the One Who cures. There is no cure but Yours, a cure that leaves no disease.’"[7a] God likes it when His servants turn to Him in prayer at time of calamity and weakness and are not arrogant to raise their hands in the air and ask Him to bestow His Mercy and cure them. God’s promise is true, and He answers the calls of whoever calls Him. Finally the dear Prophet told us that, "nothing averts the Divine Decree except for supplication,"[8a] meaning that if something bad was going to occur and someone asked God for protection from all harm and God answered his/her prayer then that bad thing will not occur; likewise, if someone is sick and asks God to be cured, God willing, they will be cured.
Eventually, this global pandemic will subside—as do all hardships in this world—and life will start returning to normal again. Let the first thing we do after COVID-19 has been defeated is be thankful to God for allowing it to subside. Then let us all relook at our relationship with our Lord and ask ourselves how we can get closer to Him. "O God, I seek refuge in You from the withdrawal of Your blessing and the decline of the good health you have given..."[9a] God bless and protect you all. - islamreligion.com
FOOTNOTES:
[1]Muslim, Book # 2, Hadith # 541
[2]Muslim, Book # 2, Hadith # 502
[3]Muslim, Book # 2, Hadith # 432
[4]Muslim, Book # 2, Hadith # 502
[5]Al Bukhari, Book # 69, Hadith # 534
[6]Al Bukhari, Book # 69, Hadith # 532
[7]Al Bukhari, Book # 69, Hadith # 528
[8]Muslim, Book # 2, Hadith # 553
[9]Al Bukhari, Book # 65, Hadith # 304
[10]Abu Dawoud, Book # 41, Hadith # 5011
[11]Al Bukhari, Book # 71, Hadith # 624
[12]Al Bukhari, Book # 71, Hadith # 626
1a]Al Bukhari, Book # 71, Hadith # 620
[2a]Al Bukhari, Book # 71, Hadith # 595
[3a]Al Bukhari, Book # 71, Hadith # 582
[4a]Abu Dawoud, Book # 28, Hadith # 3865
[a5]Abu Dawoud, Book # 28, Hadith # 3846
[6a]Muslim, Book # 26, Hadith # 5520
[a7]Al Bukhari, Book # 70, Hadith # 579
[8a]Ibn Majah, Book # 1, Hadith # 90
[9a]Muslim, Book # 49, Hadith # 08
There are two concepts in Islam that, among others, define our understanding of integrity; its meaning and method of attainment. These are purity and wholeness. We find that the Islamic definition of integrity resembles the scientific and natural interpretations of the word more than the philosophical or theoretical understanding; insofar that it refers less to the consistency with which human behavior is aligned to a given moral or ethical dogma, and more to the extent to which human behavior is brought into agreement with intrinsic human nature.
Purity:
The Islamic understanding of purity, unarguably, bases itself on the concept of the fitrah (natural disposition of the human being). Prophet Muhammad 
(may Allah exalt his mention) referring to this natural state of the human being, said: "Every new-born child is born in a state of fitrah. Then his parents make him a Jew, a Christian or a Magian, just as an animal is born intact. Do you observe any among them that are maimed (at birth)?" [Ahmad].
All creatures, then, including human beings, are born in a state of innate purity; any subsequent defilement of that natural condition results from a variety of social influences and manipulations. It is significant that in the above hadeeth, the impurity that develops, or that is to a degree inflicted, is likened to an actual injury or deformity -- it is a disfiguration of the natural state of the human being.
Integrity in Islam refers to the restoration and maintenance of that natural and primal state of purity. Allah says (what means): "Set your face to the deen (religion of Islam) in sincerity which is Allah's fitrah upon which He created mankind. There is no changing in the creation of Allah. That is the right deen but most people know not." [Quran 30:30]. When we talk of integrity, we generally refer (at least in part) to the realization of that nature which is literally integral to our being; of being true to our intrinsic qualities and character.
Wholeness:
It is fair to say that completeness is a theme of Islam. Prophet Muhammad frequently employed metaphors to explain the message with which he was sent, that invoked imagery of incomplete or unfinished things being brought to completion. For instance, he said: "My likeness and the likeness of the Prophets before me is the likeness of a person who built a house and made it complete and beautiful, except the place of a brick in a corner. So people began to go around it and wonder at it and say, "Why has not this brick been placed?" He said, "I am that brick and I am the last of the Prophets". [Muslim]. The imagery of cohesion here reinforces the words of Allah Almighty, in the Noble Quran announcing the final perfection of His Revelation to mankind, (what means): "This day I have perfected My favor upon you and have chosen for you Islam as your religion." [Quran 5:3]
Similarly, this aspect of wholeness is emphasized in varying contexts; regarding, for example the singularity of the entire Muslim Ummah (Nation) as one body, and so on. This emphasis on holistic consistency enlightens the second component of integrity in Islam.
Maintaining the purity of the fitrah becomes a complex and challenging process as we age, and our duties, relationships, psychological and emotional development become more sophisticated and varied. We must take care to ensure that the intricate self of adulthood does not become partially or wholly alienated from the natural, simpler purity present in childhood. This requires a comprehensive alignment of all areas of life; private and public behavior, social relationships, habits, disciplines etc, with a system based upon the fitrah . That is, the quintessential purity of the fitrah must be realized in the totality of one's being through adherence to the detailed guidance of Islam.
Rather than a simple adherence to a particular ethical and moral code, as mentioned, integrity in Islam indicates the fullest manifestation of human essence. The wholeness is achieved by bringing human attributes and faculties in agreement with human function and purpose. In the same way that we would refer to a perfectly shaped, smooth, circular wheel as having integrity, so Muslim integrity has to do with the extent to which the individual is actualizing in totality his or her attributes and capabilities, in accordance with the purpose for which he or she has been endowed with them: the worship of Allah.
Integrity in Islam has to do with the consistency of the individual with his or her innate purpose; the totality of the individual's life being kept in alignment with their intrinsic function. It is not merely the dogmatism of adherence to a relatively arbitrary code of conduct and behavior, but the preservation of the individual's purity and authenticity. Whereas the philosophical definition of integrity would take violation of a given code of ethics as what invalidates one's integrity; in Islam, the violation of integrity constitutes an alienation from one's nature with drastic and profound consequences that ultimately invalidate one's very life. - islamweb.net
