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Roshan wadhwani

Sunday, July 31, 2011 07:40 PM

[B][U][CENTER][FONT="Georgia"][SIZE="6"]Islam's concern for the poor [/SIZE][/FONT][/CENTER][/U][/B]

[B][U][CENTER]By Dr Abdul Karim[/CENTER][/U][/B]

Poverty alleviation has, of late, become a matter of increasing concern both at the international and national level. Islam can be rightly described as a religion of and for the poor, meeting their essential requirements with dignity and self- respect so that they may make full use of God-given faculties.

The Holy Prophet (PBUH) said,

[CENTER][B]"If you want my pleasure, look after the poor. You will deserve Allah's help and His provision, if you look after the poor." "Look for me among the weak, for you are helped and provided for because of the weak among you" (Abu Daud). [/B][/CENTER]

[B][CENTER]"These people of ours are helped because of their weakness, their callings, their prayers, and their sincerity" (Muslim). [/CENTER][/B]

"[B][CENTER]Certainly Allah will not bless a people who do not give the rights of their weak." "Those people will not be purified whose weak cannot get their right without much difficulty" (Ibn Maja). [/CENTER][/B]

Islam is perhaps the first religion which gives the poor a right of share in the wealth of the rich and establishes an institutional mechanism to make financial assistance available to them to cater to their basic needs.

The Quran says:

[B][CENTER]"And in their wealth was a share for the one who asked for help and for one who could not." (51:20).[/CENTER][/B]

The share of the poor is, however, not to be asserted by their own fancy or that of their leaders through collective bargaining via militant trade unions, which can create discord and class conflict.

It must be determined in accordance with the guidance provided by Allah in the most even-handed manner, every one being equally dear to Him as His creation. Islam makes the rights of the poor the obligation of the rich for which they are made answerable to Allah.

For this, a complete and very effective institutional framework has been provided which combines both compulsory and voluntary action on the part of the individual.

According to the Quran, the ideal society is the one in which, [B]"it is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And thou wilt not thirst therein, nor wilt thou be exposed to the sun" (20:119-20). [/B]

The Holy Prophet said,

"[B][CENTER]a son of Adam is entitled only to three things; dwelling to live in, a garment to cover his nakedness and a piece of bread and water." The scope of the Islamic concept of basic needs is wider than the current western one which is restricted to roti (food) kapra (clothes) and makan (house). [/CENTER][/B]

Allah has also included water, which is so vital for life and whose neglect is causing serious health and environment problems, particularly in developing countries.

A very important feature of the Islamic system is that, unlike the western concept of the modern welfare state providing the social safety net, it makes this the joint responsibility of the state and the individual.

While the state is bound by the elaborate system of zakat, the individuals are urged to supplement it with voluntary charity the scope of which is practically unlimited - the constraint being the means available and the desire to do good seeking Allah's pleasure. Allah has promised a corresponding reward for this supererogatory act of virtue.

It is in the Quran:

[B][CENTER]"As to the men that give alms and the women that give alms, and those who lend to Allah a goodly loan it will increase manifold for them and there will also be an honourable reward" (57:19).
[/CENTER][/B]

[B][CENTER]"Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend Allah surely knows it well" (3:93).
[/CENTER][/B]

[B][CENTER]"And they ask thee what they should spend. Say, 'What you can spare.' Thus Allah makes His commandments clear to you that you may reflect upon this world and the next" (2:220). [/CENTER][/B]

According to a hadith in Muslim, the Holy Prophet pointed out so many specific things to spare for charity that the companions felt that they had no right over anything they had in surplus.

Muslims are urged in the Quran to [B]"eat ye thereof and feed the distressed, the needy" (22:29), "and feed him who is needy but contented and him who supplicates" (22:37).[/B] Muslims are expected not only to help the poor themselves, but also urge others to do so.

[B][CENTER]"He is not a believer who eats to the fill when his neighbour is hungry" (Mishkat). "A town in which a person spends a night on an empty stomach forfeits Allah's protection." [/CENTER][/B]

It is for the Muslims to devise a system in which compulsory levy for the poor and voluntary charity are dovetailed to form an integrated system avoiding duplication, ensuring that nothing is amiss and that there is no room to pass the buck. This presupposes understanding, harmony and trust between the government and public.

According to the Quran, [B]"Surely all believers are brothers" (49:11)[/B].

The Holy Prophet said, [B]"On the Day of Judgment, Allah, the Exalted, will call: Where are those who loved each other to My glory? Today I shall give them shelter in the shade of My mercy. Today there is no shade besides My shade." "By Him in Whose hand is my life, you will not enter Paradise unless you believe, and you will not truly believe unless you love one another" (Muslim). [/B]

It is unfortunate, rather tragic, that the prevailing culture in Muslim countries is not of mutual trust between the government and the public but alienation to the point of active confrontation. This is characterized by the government not hesitating to play tricks with the public and the public, in return, doing its best to cheat the government.

The government and the public in Muslim societies ignore Islamic teachings in their mutual relationship. The Holy Prophet said, [B]"Each one of you is a shepherd and is responsible for his flock. The man who rules over the people is a shepherd and is responsible for his flock." [/B]

[B]"Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will not have even the smell of Paradise." "There is no governor who rules Muslims and dies, having played false with them, but Allah will forbid him Paradise." (Bukhari).
[/B]

vassal

Monday, August 01, 2011 07:48 PM

HER IS MY EFFORT REGARDING ZAKAT CONSIDERING ROSHAN'S NOTES AND SOME EFFORT OF MINE. PLZ COMMENT..............

[B]ZAKAT[/B]
[B]INTRODUCTION[/B]
[B]
QURAN AND SUNNAH[/B]

Metioned 82 times in quran in close association with prayers
“And establish prayers and pay zakat and bow with those who bow”
Surah Al-Baqarah
“And zakat expenditure are for poor and needy and for those employed to collect zakat, and for bringing hearts together, and for freeing slaves and captives, and those in debt, and for the cause of Allah and wandering traveller- an obligation imposed by Allah. And Allah all Knowing and Wise.”
Surah Tubah Ayat no. 60
I have been commanded to fight people until they testify that there is no god but Allah, establish prayers and pay zakat and if they do so their blood and property are guranteed on my behalf and their affairs rest with Allah
(MUSLIM)
Prayers carries us half the way to Allah (swt), fasting brings us to the door of his palace and alms procure us admission (Hazrat Umar bin Abdul Aziz)

[B]ROLE IN SOCIETY[/B]
[B]PURIFICATION OF SOUL AND WEALTH[/B]
“he will be saved from hell fire who is pious and righteous and gives his riches for the purification of his soul”
Surah Al-lail
[B]HELPING THE POOR AND NEEDY[/B]
“verily, Allah has ordered Muslims to pay Zakat, that would be taken from the rich and given to the poor”
(MUSLIM)
[B]SUPPORT OF ISLAM[/B]
“strive in the way of Allah (swt) with your wealth and with your life”
[B]ECONOMIC IMPACT OF ZAKAT[/B]
[B]Distribution of wealth and economic growth[/B]
Money supplied to poor and needy----------->increase in demands of goods and services------->increase in production-------->new jobs and employment opportunities-------->more demands of goods and services------->more room for investment------->economic growth
[B]Freeing the poor from economic slavery and making them self-sufficient[/B] [B](fir-riqaab)[/B]
Muslims living in poor countries facing abject poverty and being exploited and rendered slaves by landlords, loan sharks, rich industrialists and multinational cooperations can be freed . Zakat can be given to them for training, equipment and material to start their own small businesses and enterprises. This would make them self sufficient and economy can grow
[B]Zakat prevents bankruptcy (al-gharimun)[/B]
[B]Social welfare (fe-sabelillah)[/B]
Education, medical care, social programs, refugees, political exiles, war, propagation and spread of islam
[B]Zakat is universal in scope[/B]
[B]Example[/B]
1% muslims in middle east has $800 billion in western banks deposited and earns $80 billion in profit every year (10%). A zakat by 2.5% on this money is about $20 billion dollars annually. This is the wealth of only 1% of muslim population of middle east. What would be impact of 1.25 billion muslims spread over the globe if they py their zakat.
[B]Necessary contingency fund during depressed economic conditions- a saftey net to society
[/B][B]A way to end extreme poverty in muslim world[/B]
A recent study undertaken by the Islamic Development Bank, Jeddah, has some shocking revelations. Just five of its 56 member countries - Indonesia, Bangladesh, Pakistan, Nigeria and Egypt account for over half a billion (528 million) of the world’s poor with incomes below $2 a day or below their national poverty lines. All these countries except Nigeria have Muslims constituting over 95 per cent of their respective population. With another five countries - Afghanistan, Sudan, Mozambique, Turkey and Niger, they account for over 600 million of the world’s poor. Among IDB non-member countries with significant Muslim population are India at around 150 million and Russia at 28 million. A large percentage of Muslim population in these two countries is poor. The poverty in most Muslim countries is accompanied by growing tensions and conflicts and therefore, deserves immediate attention of the international community.
We can get rid of western aid with strings attached
[B]HURDLES [/B]
1. Merely reduced to a ritual practiced individually
2. Practiced on ad hoc basis
3. Failure to have understanding of Hukms realted to zakat
4. No established system of implementing, collecting and distributing zakat
5. already paying so many taxes why zakat[B]
RECOMMENDATIONS[/B]
1. Awareness and education
2. Establishment of an institution under the guidance of State Bank of Pakistan (ministry of zakat and usher already in place working on zakat and usher ordinance 1980) with same structure and effectiveness as FBR, IRS, EXCISE & TAXATION and CUSTOMS.
3. Evaluating new categories of wealth such as intellectual assests and other intangible assessts and including them in zakat network
4. The practice of zakat exemption on various financial instrumrnts which are zakatable under shariah should be stopped
5. Credible, cost-effective, loophole free, and accountable collection and disbursement of zakat
6. Subsistence allowance should be given only to those that are minors, disabled and most poor while others who are entitled to zakat should be given such an amount that is sufficient to start a project.

Agha Zuhaib

Monday, August 01, 2011 10:12 PM

SYEDA SABAHAT

Tuesday, August 02, 2011 12:24 PM

[QUOTE=vassal;335881]HER IS MY EFFORT REGARDING ZAKAT CONSIDERING ROSHAN'S NOTES AND SOME EFFORT OF MINE. PLZ COMMENT..............

[B]ZAKAT[/B]
[B]INTRODUCTION[/B]
[B]
QURAN AND SUNNAH[/B]

Metioned 82 times in quran in close association with prayers
“And establish prayers and pay zakat and bow with those who bow”
Surah Al-Baqarah
“And zakat expenditure are for poor and needy and for those employed to collect zakat, and for bringing hearts together, and for freeing slaves and captives, and those in debt, and for the cause of Allah and wandering traveller- an obligation imposed by Allah. And Allah all Knowing and Wise.”
Surah Tubah Ayat no. 60
I have been commanded to fight people until they testify that there is no god but Allah, establish prayers and pay zakat and if they do so their blood and property are guranteed on my behalf and their affairs rest with Allah
(MUSLIM)
Prayers carries us half the way to Allah (swt), fasting brings us to the door of his palace and alms procure us admission (Hazrat Umar bin Abdul Aziz)

[B]ROLE IN SOCIETY[/B]
[B]PURIFICATION OF SOUL AND WEALTH[/B]
“he will be saved from hell fire who is pious and righteous and gives his riches for the purification of his soul”
Surah Al-lail
[B]HELPING THE POOR AND NEEDY[/B]
“verily, Allah has ordered Muslims to pay Zakat, that would be taken from the rich and given to the poor”
(MUSLIM)
[B]SUPPORT OF ISLAM[/B]
“strive in the way of Allah (swt) with your wealth and with your life”
[B]ECONOMIC IMPACT OF ZAKAT[/B]
[B]Distribution of wealth and economic growth[/B]
Money supplied to poor and needy----------->increase in demands of goods and services------->increase in production-------->new jobs and employment opportunities-------->more demands of goods and services------->more room for investment------->economic growth
[B]Freeing the poor from economic slavery and making them self-sufficient[/B] [B](fir-riqaab)[/B]
Muslims living in poor countries facing abject poverty and being exploited and rendered slaves by landlords, loan sharks, rich industrialists and multinational cooperations can be freed . Zakat can be given to them for training, equipment and material to start their own small businesses and enterprises. This would make them self sufficient and economy can grow
[B]Zakat prevents bankruptcy (al-gharimun)[/B]
[B]Social welfare (fe-sabelillah)[/B]
Education, medical care, social programs, refugees, political exiles, war, propagation and spread of islam
[B]Zakat is universal in scope[/B]
[B]Example[/B]
1% muslims in middle east has $800 billion in western banks deposited and earns $80 billion in profit every year (10%). A zakat by 2.5% on this money is about $20 billion dollars annually. This is the wealth of only 1% of muslim population of middle east. What would be impact of 1.25 billion muslims spread over the globe if they py their zakat.
[B]Necessary contingency fund during depressed economic conditions- a saftey net to society
[/B][B]A way to end extreme poverty in muslim world[/B]
A recent study undertaken by the Islamic Development Bank, Jeddah, has some shocking revelations. Just five of its 56 member countries - Indonesia, Bangladesh, Pakistan, Nigeria and Egypt account for over half a billion (528 million) of the world’s poor with incomes below $2 a day or below their national poverty lines. All these countries except Nigeria have Muslims constituting over 95 per cent of their respective population. With another five countries - Afghanistan, Sudan, Mozambique, Turkey and Niger, they account for over 600 million of the world’s poor. Among IDB non-member countries with significant Muslim population are India at around 150 million and Russia at 28 million. A large percentage of Muslim population in these two countries is poor. The poverty in most Muslim countries is accompanied by growing tensions and conflicts and therefore, deserves immediate attention of the international community.
We can get rid of western aid with strings attached
[B]HURDLES [/B]
1. Merely reduced to a ritual practiced individually
2. Practiced on ad hoc basis
3. Failure to have understanding of Hukms realted to zakat
4. No established system of implementing, collecting and distributing zakat
5. already paying so many taxes why zakat[B]
RECOMMENDATIONS[/B]
1. Awareness and education
2. Establishment of an institution under the guidance of State Bank of Pakistan (ministry of zakat and usher already in place working on zakat and usher ordinance 1980) with same structure and effectiveness as FBR, IRS, EXCISE & TAXATION and CUSTOMS.
3. Evaluating new categories of wealth such as intellectual assests and other intangible assessts and including them in zakat network
4. The practice of zakat exemption on various financial instrumrnts which are zakatable under shariah should be stopped
5. Credible, cost-effective, loophole free, and accountable collection and disbursement of zakat
6. Subsistence allowance should be given only to those that are minors, disabled and most poor while others who are entitled to zakat should be given such an amount that is sufficient to start a project.[/QUOTE]

vassal its your first attempt so i will not discourage you. i am afraid your notes are not as good as roshan,his notes are of css level.plz review his notes again.that`s my humble requst to you.

i will point out your 1 and biggest mistake, your introduction which is not attractive and weak also.

vassal plz take my words in positive way and you will improve inshallah.

@ agha zuhaib sahab apne to mrea masla he hal ker diya. thanks.:bow

Agha Zuhaib

Tuesday, August 02, 2011 01:15 PM

[QUOTE=SYEDA SABAHAT;336086]
@ agha zuhaib sahab apne to mrea masla he hal ker diya. thanks.:bow[/QUOTE]

ur welcome dear. i am preparing an one page document, in which i'll try to explore all the points those are wrongly mentioned in different Islamic Studies Notes. will upload very soon inshahAllah

vassal

Tuesday, August 02, 2011 04:53 PM

Thanx SABAHAT for giving time and reviewing my effort.............
Yes mine on is not up to the task.........
but consider some of mine clarification...........

1. I started my topic by first studying Roshan's article then thought to improve that
2. Most of the highlighted areas a only headings, i beleive most of us have such calibre that they can expand simple ideas in the paper so e.g. i didn't write anything about introduction of zakat as every body should know about zakat
3. Three main headings of mine were
[B]introduction
zakat from quran and sunnah
role in society[B]
i hope you have read previous papers and the ROLE OF ZAKAT IN SOCIETY AND IN HUMAN LIFE is the topic that is always asked
4. keeping in newer trend of exam i tried to adopt newer style and some modern data
5. Css is always about critical analysis, i beleive not just simple writing of facts and figures

and Mr. Agha Zuhaib i am really not sure weather it is 82 or 32. somewhere i read it is more than 100 so plz keep us guiding.............

i hope u all get my point and keep on suggesting.......

REGARDS..............VASSAL

Agha Zuhaib

Tuesday, August 02, 2011 07:27 PM

The Word "ZAKAT" is mentioned 32 times in Qur'an

[QUOTE=vassal;336164] Mr. Agha Zuhaib i am really not sure weather it is 82 or 32. somewhere i read it is more than 100 so plz keep us guiding.............[/QUOTE]

At Karachi KIPS i was also being told by the teacher that the Word Zakat is mentioned 82 times and along with Salaat 20 timesin Qur'an but in reality The Word Zakat is mentioned in Qur'an 32 times and Zakat with Salaat 23 times

Following are the verses

01. Surah Al-Buqrah (2:43)
02. Surah Al-Buqrah (2:83)
03. Surah Al-Buqrah (2:110)
04. Surah Al-Buqrah (2:177)
05. Surah Al-Buqrah (2:277)
06. Surah Al-Nisa (4:77)
07. Surah Al-Nisa (4:162)
08. Surah Al-Maidah (5:12)
09. Surah Al-Maidah (5:55)
10. Surah Al-Araf (7:156)
11. Surah Taubah (9: 05)
12. Surah Taubah (9:11)
13. Surah Taubah (9:18)
14. Surah Taubah (9:71)
15. Surah Al- Kahf (18:81)
16. Surah Mariyum (19:13)
17. Surah Mariyum (19:31)
18. Surah Mariyum (19:55)
19. Surah Al-Anbiya (21:73)
20. Surah Al-Hajj (22:41)
21. Surah Al-Hajj (22:78)
22. Surah Al-Mumenoon (23: 04)
23. Surah An nur (24:37)
24. Surah An nur (24:56)
25. Surah An naml (27: 03)
26. Surah Ar rum (30:39)
27. Surah Luqman (31: 04)
28. Surah Al-Ahzab (33:33)
29. Surah Fusilat (41: 07)
30. Surah Al- Mujidilah (58:13)
31. Surah Al-Muzammil (73:20)
32. Surah Al- Bayinah (98: 05)

I have done my own research and conclude this, that the word "ZAKAT" is mentioned [B]32 times[/B] in Qur'an. I have given All the Ayats with references.
I am not perfect may be i have missed some verses, so its my humble request to you and all other members that if you find any verse having the word "ZAKAT" other than I have mentioned than please post over here so that we can get the accurate figure.
Till that according to my research the word "ZAKAT" is mentioned 32 times in Qur'an.
[U][B]
ZAKAT MENTIONED ALONG WITH SALAAT IN QUR'AN[/B][/U]

One more time i want to in myself in this issue regarding the Zakat mentioned along with Salaat. As I have found that the word Zakat is mentioned [B]23 times[/B] along with Salaat.

Here are the references

01. Surah Al-Buqrah (2:43)
02. Surah Al-Buqrah (2:83)
03. Surah Al-Buqrah (2:110)
04. Surah Al-Buqrah (2:177)
05. Surah Al-Buqrah (2:277)
06. Surah Al-Nisa (4:77)
07. Surah Al-Nisa (4:162)
08. Surah Al-Maidah (5:12)
09. Surah Al-Maidah (5:55)
10. Surah Taubah (9: 05)
11. Surah Taubah (9:11)
12. Surah Taubah (9:18)
13. Surah Taubah (9:71)
14. Surah Al-Anbiya (21:73)
15. Surah Al-Hajj (22:41)
16. Surah Al-Hajj (22:78)
17. Surah An nur (24:56)
18. Surah An naml (27: 03)
19. Surah Luqman (31: 04)
20. Surah Al-Ahzab (33:33)
21. Surah Al- Mujidilah (58:13)
22. Surah Al-Muzammil (73:20)
23. Surah Al- Bayinah (98: 05)

I hope i have cleared your concept regarding this issue.

Thank you

SYEDA SABAHAT

Wednesday, August 03, 2011 11:39 AM

SYEDA SABAHAT

Wednesday, August 03, 2011 11:43 AM

@ roshan i want to point out some more important topics of islamiat plz do write on these as well,i will aslo try my best to contribute.

1:- muslims ma firqa parasti aur iska nuqsaanat aur unity ki taraf tawajo

2:- muslims ka qanoon-e-wirasat

3:- islam ma women ke rights and importance of their education.

4:-polygamy in muslims and its effects.

5:-women k lea parday ka hukam.

regards sabahat

Roshan wadhwani

Wednesday, August 03, 2011 05:38 PM

[QUOTE=vassal;336164]Thanx SABAHAT for giving time and reviewing my effort.............
Yes mine on is not up to the task.........
but consider some of mine clarification...........

1. I started my topic by first studying Roshan's article then thought to improve that
2. Most of the highlighted areas a only headings, i beleive most of us have such calibre that they can expand simple ideas in the paper so e.g. i didn't write anything about introduction of zakat as every body should know about zakat
3. Three main headings of mine were
[B]introduction
zakat from quran and sunnah
role in society[B]
i hope you have read previous papers and the ROLE OF ZAKAT IN SOCIETY AND IN HUMAN LIFE is the topic that is always asked
4. keeping in newer trend of exam i tried to adopt newer style and some modern data
5. Css is always about critical analysis, i beleive not just simple writing of facts and figures

and Mr. Agha Zuhaib i am really not sure weather it is 82 or 32. somewhere i read it is more than 100 so plz keep us guiding.............

i hope u all get my point and keep on suggesting.......

REGARDS..............VASSAL[/QUOTE]

Vassal bhai gud work, but still needs much more work, keep working nd take the words of the seniors positively......Regards

[QUOTE=SYEDA SABAHAT;336368]@ roshan i want to point out some more important topics of islamiat plz do write on these as well,i will aslo try my best to contribute.

1:- muslims ma firqa parasti aur iska nuqsaanat aur unity ki taraf tawajo

2:- muslims ka qanoon-e-wirasat

3:- islam ma women ke rights and importance of their education.

4:-polygamy in muslims and its effects.

5:-women k lea parday ka hukam.

regards sabahat[/QUOTE]

AOA Dear Syeda Sabahat!

Thnx alot for pointing out more important topics..dear iam working on the deficiencies that u all seniors pointed out for improving my previous topics and improving them according to ur suggestions....ya we'll surely work on these topics and sum more like Jihad vs terrorism, Human rights, Muslim Ummah, Islam vs West,etc and i always need ur kind cooperation and useful suggestions... Regards And Best Wishes:))

Roshan wadhwani

Saturday, August 06, 2011 09:08 PM

[CENTER][B][U][FONT="Georgia"][SIZE="6"]Purdah System:[/SIZE][/FONT][/U][/B][/CENTER]

God proclaims in the Surah Noor of the Holy Quran:

[B][CENTER]“And say to the believing women that they lower their gaze and guard their modesty, so that they should not display their beauty and ornament except that appear there of (must ordinarily appear) that they should draw their veils over their bosoms and not display their beauty except to their husbands.”
(Nur: 31)[/CENTER][/B]

A similar injunction regarding Purdah is contained in Surah Al-Ahzab of the Holy Quran:

[B][CENTER]“O Prophet! Tell thy wives and daughters, and the believing women, that they draw upon them their head coverings a little. In this way, it is more probable that they will be recognized (as gentle women) and not be annoyed (molested).”
(Al-Ahzab: 59)[/CENTER][/B]

It is an admitted fact that the eyes are the messengers who bring the message to the minds of the onlookers. It is the full view of the fair sex’s face and curves of the body that arouse the feelings of love and stir the emotions in one’s heart. Islam, therefore, enjoins believing men and women to keep their eyes down. They are forbidden to cast evil and critical glances mat fair sex. But when women walk about without their veils, displaying their beauty and costly costumes, men are naturally attracted. The unhealthy conditions prevailing nowadays in our society have created many problems.

Islam has prohibited the free mixing up of the sexes for the reason that a woman unconsciously submit to the flattery and advance of a man. She is overpowered by sentiments and emotions rather easily. It is a familiar fact that in America and Western countries there is much moral degeneration and chaos. The free mixing up of young boys and girls in colleges, clubs, ball-rooms and hostels provide vast opportunities of petting, necking and scandalous behaviour. They indulge fearlessly and unhesitatingly in wicked practices. The fee intermingling of the sexes has dragged women into the quagmire of pleasure, sensuality and luxury. By the segregation of the two sexes and keeping them apart through the observance of seclusion (purdah). Islam has minimised the chances of moral lapse and hateful deeds to a great extent. In this way the honour of a woman is saved. She cannot be humiliated and molested. When veiled, her beauty and ugliness invites no criticism from the wicked-minded persons.

Apart from view point of morality. Women, who do not wear veil, have to worry a lot for their make-up and costly fashionable dresses. On the other hand, a veiled lady may wear simple and uncontentious dress and go about her business without any fear of curious remarks and uncalled for criticism. She needs not get crazy after preposterous fashions and gaudy dresses. In fact, a veil is a blessing for a virtuous woman. It is travesty of the truth that purdah-observing women are consigned to the four-walls. On the contrary the are at liberty to go out for shopping, attending marriages of their relatives and seeing their kith and kin. The young girls can attend their schools and colleges and other institutions. The veil in no way hinders them from decent pursuit, educational activities and smile recreations.

In the West, women are renouncing the role of woman and have to pay heavily for it as it lead them finally to the negation of life itself. They are thus losing their grace and charm, sweetness and modest trait. Allama Iqbal denounces the attitude of Western women in the following verse.

[B][CENTER]Jis ilm ki taateer se zan hoti hai nazan,
Kehte hn us ilm ko arbaab-e-nazar maut.
(The knowledge that make woman unwoman, the wise people call it a death)[/CENTER][/B]

[B]And again[/B]

[B][CENTER]Ruswa kia is daur ko jalwat ki hawas ne,
Roshan hai nigah, ‘aaina’ dil hai mukadar.
(The greed of display in society has degraded the present generation, the glance is bright but the mirror of mind is dirty).[/CENTER][/B]

The purdah-observing Muslim ladies are safe, resected and honoured in their homes. They are free from the burden and responsibility of earning their livelihood by adopting arduous profession and competing with men. They do not attend clubs, ball-rooms and cocktail parties. Home provides them with all the comforts and they lead respectable life. They are free from the contamination of evil communication and the unchaste and immoral needs.

Roshan wadhwani

Saturday, August 06, 2011 09:13 PM

[B][U][CENTER][SIZE="6"]Purdah and Islam
[/SIZE][/CENTER][/U][/B]

[B][U][CENTER]Women are not required to observe the kind of purdah many say they must in our society.
[/CENTER][/U][/B]

[B][I]By Anees Jillani
[/I][/B]

A FOREIGN journalist friend working in Pakistan was per plexed after visiting the family of Salmaan Taseer’s assassin near Islamabad. She was intrigued that the men from the assassin’s family while talking to her did not look at her even once.

She is not the first westerner who has mentioned this, as many regard this either as an insult or a sign that the other person does not like her. This is also unlike what the same woman experiences in the streets when nearly everybody stares at her. So how does one explain this phenomenon?

The Holy Quran says that

[B][CENTER]“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do” (24:30)[/CENTER][/B].

It also states:

[B][CENTER]“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of shame; and that they should not strike their feet in order to draw attention to their hidden ornaments. … (24:31).[/CENTER][/B]

The cited verse clarifies many things. For instance, it is not stated that the women should cover their faces. If their faces had to be covered then there was no reason for them and for the men to lower their gaze. Secondly, they are directed not to display their beauty and ornaments except what must ordinarily appear. This direction can be interpreted in many ways. One interpretation could be not to ostensibly display one’s beauty and ornaments but the woman need not conceal what is ordinarily visible.

Thirdly, bosoms must be covered with a veil. This perhaps explains the dupatta in South Asia which provides adequate veiling. Another verse (33:59) says almost the same thing that [B]“believing women … should cast their outer garments over their persons (when outside): that is most convenient; that they should be known (as such) and not molested….” [/B]This condition, too, is relaxed in the case of men or older women.

The question is where does the head-to-toe-covering come from? It is clearly an attempt by men to subjugate women and keep them within strict limits. Otherwise, there is nothing in the above verses which can lead to such a strict interpretation. Islamic hijab is best seen in the ehraam of women pilgrims, with the body covered by loose clothing and the face clearly visible, as ordained by God.

Women are not required to observe the kind of purdah many say they must in our society. Modestly dressed, they can work alongside men and appear in photographs and in the electronic media. Ogling is not permitted for reasons of decency and modesty. The Holy Quran in another verse (33:32), says that [B]the wives of the Prophet (PBUH) are not like any of the other women [/B]and in the next verse (33:33) tells them to

[B][CENTER]“…stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance; and establish regular prayer, and give regular charity; and obey God and His Apostle. And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.” [/CENTER][/B]

The wives of the Prophet were thus the only exception to the general rule of veiling applied to believing women. Could one then argue that the condition is inapplicable to ordinary women whom the Saudi government, for instance, tries to restrict and not even permits to drive? The last part of the cited verse (24:31), along with the directions to the Prophet’s wives not to make a dazzling display clearly prohibits women from striking [B]“…their feet in order to draw attention to their hidden ornaments….”[/B] Does this mean that there is a case for outlawing dance or even walking in such a fashion that women’s hidden ornaments are heard?

I think not, and here’s why: dance recitals and catwalks held in many Muslim countries are hardly the scenes of lewd behaviour. Where such behaviour ensues, there are laws to deal with rowdiness and those laws are enforced, with men and women enjoying equal freedoms. Thus modern-day laws have ensured that vice is not the necessary outcome of striking parity between men and women in what they do in a public space.

This is an indication that times have changed and human societies have evolved to a degree where segregation can be a matter of personal choice but need not be the norm, as is the case in the vast majority of Muslim countries today. A strict enforcement of purdah by the state, as done in Saudi Arabia, Iran and during the former Taliban regime in Afghanistan, is no longer required to keep order in society. Women today are educated and work alongside qualified men in professional capacities.

An unsaid code of decent behaviour in the public sphere is observed without any coercion in most Muslim societies where the state does not force women behind a head-to-toe purdah. Therefore, it should not be a matter for the state to be concerned with, but that of the individual’s choice. ¦

Roshan wadhwani

Saturday, August 06, 2011 09:15 PM

[B][U][CENTER][FONT="Georgia"][SIZE="6"]Purdah: Quranic and social[/SIZE][/FONT][/CENTER][/U][/B]

[B][I]By Asghar Ali Engineer
Friday, 17 Apr, 2009 [/I][/B]

A FEW days ago I read in a newspaper based in Lucknow that a Muslim lady, about 50 years old and head of a Muslim women’s welfare organisation, declared her candidature for the forthcoming parliamentary election in India. She wanted to contest in order to project women’s problems in parliament.

It was also reported that as soon as her candidature was declared, she began to receive phone calls from some maulvis that women were supposed to be purdah-nashin (one who wears the veil and stays at home), and are not supposed to contest elections. She did not pay much heed and was determined to contest the election.

A few years ago, a Muslim woman candidate, under the 33 per cent reservation, filed her nomination for the municipal election from Deoband, which is the seat of the famous Islamic seminary Darul Uloom.

A fatwa was issued back then that a woman could not contest elections as she was supposed to observe purdah. She too did not care and fought the election but was told to wear the veil while campaigning. Now the question arises: is observing purdah as traditionalists say obligatory as per the Quran, or is it a social custom, which is strictly observed in certain families?

I have read many articles in the Urdu press which glorify purdah and maintain it to be no obstruction in carrying out a normal day’s activities; many argue that it enhances women’s capacity to work. However, the truth remains that we tend to accept anything in the name of Islam and begin to praise or justify it.

It is also to be noted that there are different types of purdah observed in different Islamic countries or communities. Women wear the abaya in Saudi Arabia which covers a woman’s entire body from head to toe. In Iran women are required to wear headscarves to cover their head only. In the subcontinent some Muslim women wear the burka covering their entire face and body, others with their eyes showing. Others wear the burka but do not cover their face.

Thus, the kind of purdah we observe differs from country to country and from one community to the other. What is the Quranic position? In Arabic, the veil is called ‘hijab’ which means to cover, to hide or to stand in between. The Quran does not use the word ‘hijab’ for women in general. Instead it exhorts women not to display their zeenah (adornments, charms) publicly (verse 24:31).

This was to check rich and neo-rich women displaying their most charming dresses and embellishments publicly. However, they were permitted to do so before all those men and women who were their close relations, and men they were not allowed to marry. The Quran nowhere requires women to cover their faces or much less sit at home. Verse 31 of Chapter 24 begins by exhorting both men and women to lower their gaze when they meet each other. If women were required to wear the veil, covering their face, where was the question of lowering their gaze?

The word ‘hijab’ has been used in the Quran only for the wives of the Prophet (PBUH). Verse 33:53 exhorts men not to enter the Prophet’s house except when invited, and not to linger on talking to his wives; if at all one had to ask for something, it should be done so from behind a hijab. This was because some tended to linger on after dining to indulge in talk with the Holy Prophet and his wives.

What some of us make our women observe in the name of hijab or being purdah-nashin is more of a social custom from the tribal, feudal ages when all sorts of restrictions were imposed on women, and it was thought that the position of women was at home to serve their husbands and children. Even most orthodox ulema agree that verse 24:31 does not imply that women cover their faces. In fact, there is consensus (ijma) that women should only cover their heads and other parts of body, except the face and the two hands, as observed at Haj.

Since the crucial word in the Quranic verse is ‘zeenah’, and not ‘hijab’, ulema agree that women can not only keep their faces exposed but also apply kohl to their eyes and wear rings on their fingers. The Quran places no restrictions on women such as we find in many Muslim societies today. They are free to move, exercise their rights and even earn a living.

One does not find a culture of purdah, as observed today, anywhere in the Quran. Women are supposed to be active members of society alongside men. They even took part in battles during the Prophet’s time. In fact it was a woman who saved the Prophet’s life in the battle of Uhad by taking the sword’s blow on herself. They also took part in public debates, and Hazrat Umar even appointed a woman as a market inspector.

Let us thus follow the Quran and not the social customs and traditions of yore which only reflect certain mediaeval values more than the actual Quranic injunctions. Let us not paralyse half the Muslim population in the name of Islam. If women too become active members of Muslim society, the order emerging will be much more dynamic and socially healthier.

Roshan wadhwani

Saturday, August 06, 2011 09:16 PM

[B][CENTER][U][FONT="Georgia"][SIZE="6"]The Burka Debate[/SIZE][/FONT][/U][/CENTER][/B]

[B][I]By Asghar Ali Engineer
Friday, 15 Jan, 2010 [/I][/B]

This is for the first time that women would be penalised for wearing the burka. Earlier France banned Muslim girls from wearing the hijab in schools. It argued that these religious symbols interfered with the state’s commitment to secularism and the French culture. In fact nothing happens without political ideology behind it. This measure is being championed by rightwing politicians who are exploiting anti-Islam feelings in France among a section of the people under the cover of secularism.

However socialists are opposed to any ban on the burka though they are not in favour of women wearing the burka. They feel women should be discouraged rather than banning the burka (which includes covering the face). Socialist spokesman Benoit Hamon announced that wearing the burka was not desirable but he did not favour a ban which would amount to an inconsistent ad hoc measure. “We are totally opposed to the burka. The burka is a prison for women and has no place in the French Republic,” he said. “But an ad hoc law would not have the anticipated effect.”

The stand taken by the socialists appears to be quite logical. One cannot stop women from wearing the burka through a ban. It is quite undemocratic to punish one for wearing a certain type of dress. It is anti-democratic and anti-secular for a multicultural society. Let it be very clear that to cover the entire body, including the face, is not necessarily an Islamic way. The Al-Azhar in Cairo has banned such a cover under an Islamic edict.

The ulema hold different views on the subject. A majority of them hold that covering the face and hands is not prescribed by the Quran or Sunnah. Only very few theologians and jurists want women to be fully covered. To compel women to so cover their bodies and face is indeed against women’s rights and dignity. And a woman should be a free agent to decide for herself what to wear within decent limits and the cultural ethos.

However, this freedom also includes the right of women to cover their face, if they so desire and if they think it is a requirement of their religion. When I was lecturing at Bukhara University in a class of women students all of whom were wearing skirts with their heads uncovered, two women came fully covered including their faces. All other women demanded that these two burka-clad women be thrown out.

I told them to imagine that the burka-clad women were in a majority and two women had come wearing skirts with their heads uncovered, and the majority of the burka-clad women had demanded that those two women be thrown out — how would they feel? I, therefore, argued against getting violent just because someone dresses unlike us. We should have a dialogue with them and persuade them, if we can.

There could be a number of reasons why one prefers to wear a certain kind of dress. Maybe there is coercion by parents or husband which is undesirable. Or maybe one thinks it is a religious requirement or one tries to assert one’s right. Or maybe one is trying to fight cultural alienation. Certain dresses also become identity markers. Many Muslims who migrate from Asia and Africa experience a cultural shock when they see French or other European women wearing scanty dresses like bikinis. Thus they feel all the more compelled to wear their traditional dress.

Also, in France and several other European countries migrants are marginalised and feel alienated which pushes them into practising their own cultural norms. And then it is also to be remembered that all Muslim women in France do not wear such dress covering themselves fully. In fact many Muslim women have integrated themselves in French society by taking to western dressing.

A ban will only build up resistance among traditional Muslim women and they would try to defy the law resulting in social tension. It would be far better to resort to persuasive ways to discourage the more traditional women from wearing the all-covering burka.

Persuasion alone will not work unless backed by other measures, economic as well as social, to fight the alienation of religious and cultural minorities.

Thus, one needs multi-pronged measures to contain this problem. The Muslim ulema and intellectuals living in France also have to adopt creative ways to interpret Islamic traditional sources to address emerging conditions. It is necessary to revisit traditional sources which were rooted in a medieval, tribal/feudal culture.

SYEDA SABAHAT

Sunday, August 07, 2011 11:58 AM

[QUOTE=Roshan wadhwani;337266][CENTER][B][U][FONT="Georgia"][SIZE="6"]Purdah System:[/SIZE][/FONT][/U][/B][/CENTER]

God proclaims in the Surah Noor of the Holy Quran:

[B][CENTER]“And say to the believing women that they lower their gaze and guard their modesty, so that they should not display their beauty and ornament except that appear there of (must ordinarily appear) that they should draw their veils over their bosoms and not display their beauty except to their husbands.”
(Nur: 31)[/CENTER][/B]

A similar injunction regarding Purdah is contained in Surah Al-Ahzab of the Holy Quran:

[B][CENTER]“O Prophet! Tell thy wives and daughters, and the believing women, that they draw upon them their head coverings a little. In this way, it is more probable that they will be recognized (as gentle women) and not be annoyed (molested).”
(Al-Ahzab: 59)[/CENTER][/B]

It is an admitted fact that the eyes are the messengers who bring the message to the minds of the onlookers. It is the full view of the fair sex’s face and curves of the body that arouse the feelings of love and stir the emotions in one’s heart. Islam, therefore, enjoins believing men and women to keep their eyes down. They are forbidden to cast evil and critical glances mat fair sex. But when women walk about without their veils, displaying their beauty and costly costumes, men are naturally attracted. The unhealthy conditions prevailing nowadays in our society have created many problems.

Islam has prohibited the free mixing up of the sexes for the reason that a woman unconsciously submit to the flattery and advance of a man. She is overpowered by sentiments and emotions rather easily. It is a familiar fact that in America and Western countries there is much moral degeneration and chaos. The free mixing up of young boys and girls in colleges, clubs, ball-rooms and hostels provide vast opportunities of petting, necking and scandalous behaviour. They indulge fearlessly and unhesitatingly in wicked practices. The fee intermingling of the sexes has dragged women into the quagmire of pleasure, sensuality and luxury. By the segregation of the two sexes and keeping them apart through the observance of seclusion (purdah). Islam has minimised the chances of moral lapse and hateful deeds to a great extent. In this way the honour of a woman is saved. She cannot be humiliated and molested. When veiled, her beauty and ugliness invites no criticism from the wicked-minded persons.

Apart from view point of morality. Women, who do not wear veil, have to worry a lot for their make-up and costly fashionable dresses.

[B][COLOR="DarkRed"]hmmm. that`s not applicable on every lady![/COLOR][/B]

On the other hand, a veiled lady may wear simple and uncontentious dress and go about her business without any fear of curious remarks and uncalled for criticism. She needs not get crazy after preposterous fashions and gaudy dresses.

[COLOR="Purple"]ohh plz i have seen alot of ladies with full makeup under veil. have you seen the gowns and abayas of ladies with full glitters. you cannot say that only unveiled ladies are concious about fashion, its the right of every lady and believe me every lady is contious about make up it does`t matter whether she is veiled or not.[/COLOR]

In fact, a veil is a blessing for a virtuous woman. It is travesty of the truth that purdah-observing women are consigned to the four-walls. On the contrary the are at liberty to go out for shopping, attending marriages of their relatives and seeing their kith and kin. The young girls can attend their schools and colleges and other institutions. The veil in no way hinders them from decent pursuit, educational activities and smile recreations.

In the West, women are renouncing the role of woman and have to pay heavily for it as it lead them finally to the negation of life itself. They are thus losing their grace and charm, sweetness and modest trait. Allama Iqbal denounces the attitude of Western women in the following verse.

[B][CENTER]Jis ilm ki taateer se zan hoti hai nazan,
Kehte hn us ilm ko arbaab-e-nazar maut.
(The knowledge that make woman unwoman, the wise people call it a death)[/CENTER][/B]

[B]And again[/B]

[B][CENTER]Ruswa kia is daur ko jalwat ki hawas ne,
Roshan hai nigah, ‘aaina’ dil hai mukadar.
(The greed of display in society has degraded the present generation, the glance is bright but the mirror of mind is dirty).[/CENTER][/B]

The purdah-observing Muslim ladies are safe, resected and honoured in their homes.

[COLOR="Green"]so you mean roshan those ladies who don`t observe seclusion they are not save? try to compare it?[/COLOR]

They are free from the burden and responsibility of earning their livelihood by adopting arduous profession and competing with men. They do not attend clubs, ball-rooms and cocktail parties. Home provides them with all the comforts and they lead respectable life. They are free from the contamination of evil communication and the unchaste and immoral needs.[/QUOTE]

roshan ye apne khud likha ha?

Roshan wadhwani

Sunday, August 07, 2011 12:26 PM

[QUOTE=SYEDA SABAHAT;337375]roshan ye apne khud likha ha?[/QUOTE]

Dear Syeda it has been extracted from different sources, i myself isnt in favour of strict purdah and misconception of veil going these days...thats y i have placed four different articles on this topic so that i could get a fair view and idea about the rite place of purdah and its observation from islamic point of view by comparing these articles and critical analysis of seniors...Regards

Agha Zuhaib

Monday, August 08, 2011 12:55 AM

[QUOTE=Roshan wadhwani;332374]
[B][U]v) Training in Jihad (Holy War):[/U][/B]

There seems to be a close relationship between prayer and jihad. Any army must possess discipline to achieve any marked battle success. For without discipline the army spirit will disintegrate. Islam offers prayer as a training for discipline even in Holy War.[/QUOTE]

[FONT=Arial]Dear brother i was reading your notes and really i have to appreciate for your hard efforts. I want to make you clear on one issue that you have mentioned the word [B]"Holy War"[/B] for the word Jihad, in fact Holy War does not means Jihad. [COLOR=#333300][COLOR=#333300]This word ‘holy war’ was first used by the Christian crusaders who spread the religion at the point of a sword. And now it’s used for the muslims unfortunately. Because ‘holy war’, in Arabic if you translate means [/COLOR][/COLOR][B]الحرب [/B][B]المقدسة[/B][COLOR=#333300][COLOR=#333300] [/COLOR][I][COLOR=#333300]Harbun mukkaddasa[/COLOR][/I][COLOR=#333300]. The word [/COLOR][I][COLOR=#333300]Harbun mukkaddasa[/COLOR][/I][COLOR=#333300] doesn’t appear anywhere in the Quran neither in the sayings of the Prophet. So it is Humble advice to you and all other members that please do not translate Jihad as Holy War and even dont use the word Holy War in context to Jihad.[/COLOR][/COLOR][/FONT]

SYEDA SABAHAT

Monday, August 08, 2011 10:35 AM

salam to all. roshan here goes my notes for zakat i collected them from different sites,it might help you. its a bit lenghty topic but really informative.

[B][CENTER]Charity and Alms giving[/CENTER][/B]

[B]Zakaah literally means to purify and develop. In the terminology of Shari'ah it is the giving of specified wealth with specified conditions to the rightful ones.[/B]

[COLOR="DarkRed"][B][U]The Ruling on Zakaah[/U][/B][/COLOR]

Zakaah is one of the five main pillars of Islam. It is compulsory upon EVERYONE who fulfills its conditions, for Allah (Subhanahu wa Ta'ala) states;

[COLOR="Purple"]1. " Then establish prayer and pay Zakaah and obey Allah and His Most Beloved Messenger (Salla Allahu Ta'ala alayhi wa Sallam) and Allah ta'ala is aware of what you do. " Al-Qur'an : 58:13 [/COLOR]
2. " O believers! give something of your pure earnings and of what WE produce from the earth for you. " Al-Qur'an : 2:267

[COLOR="DarkRed"]The Beloved Prophet Muhammad (Salla Allahu Ta'ala alayhi wa Sallam) has stated :[/COLOR]

[B]Islam is based on five things[/B]

[B]1. To testify that none is worthy of worship but Allah (Subhanahu wa Ta'ala) and Muhammad (Salla Allahu ta'ala 'alayhi wa Sallam) is the Messenger of Allah (Subhanahu wa Ta'ala).
2. To establish Salaah.
3. To pay Zakaah.
4. To perform Hajj (pilgrimage).
5. To fast in the month of Ramadan.[/B]

Zakaah became compulsory in the second year of the migration. It is Wajib (compulsory) to pay it immediately. To delay its payment without reason is sinful and the testimony of such a person will not be accepted. Zakaah is not Wajib upon the Prophets (alaihis salaam) because all that they own is Wakf (religious endownment) on their behalf.

It is permissable to pay Zakaah before a year has passed on the wealth, even several years before, as long as he possesses the Nisaab (minimum amount of property liable to payment of the Zakaah) for which he is going to pay the Zakaah in advance.

[COLOR="DarkRed"][B][U]The wisdom of Zakaah[/U][/B][/COLOR]

[COLOR="Green"]1. Zakaah purifies one's character from the evil traits of stinginess and greed.

2. Through Zakaah the poor receive help and the needs of dependents and destitutes are fulfilled.

3. Zakaah helps in the provision of public works upon which the well being of society depends.

4. Zakaah prevents wealth becoming centralised in the hands of a few wealthy people. Thus it ensures that the means of life are not restricted to a select group.[/COLOR]

[COLOR="DarkRed"][B][U]Making Du'a for the Zakaah payer[/U][/B][/COLOR]

At the time of receiving Zakaah it is Mustahab (desirable) to make Du'a for the Zakaah giver. This is because Allah (Subhanahu wa Ta'ala) said,[B] " ( O' Beloved Prophet - Salla Allahu ta'ala 'alayhi wa Sallam) Take Zakaah from their wealth to purify and clean them therewith and pray for them. Surely your prayers will give them comfort. " Al-Qur'an : 9:103[/B]

[B]The Prophet (Salla Allahu alayhi wa aalihi wa Sallam) prayed for the person who sent a beautiful she-camel in Zakaah in the following way, " O Allah bestow blessings on this person and in his camels. " [/B]

Imam Shafi'ee (alaihir rahman) states, [B]" When the recipient receives Zakaah it is Sunnah to pray for the giver in the following way; ' May Allah (subhanahu wa ta'ala) reward you for what you have given and may He bestow blessings on the remainder of your wealth. ' (Fiqh as-Sunnah)[/B]

[COLOR="DarkRed"][B][U]Persuasion to pay Zakaah[/U][/B][/COLOR]

[B]Almighty Allah says : [/B]

[B]1. " And those in whose wealth there is a known right; for the one who asks help and for those who are deprived. "

2. " Those, if We give them control on the land, they would establish prayer and pay the Zakaah and command good and forbid evil. And the consequence of all things is in the hands of Allah. "[/B]

[B]The Blessed Prophet (Salla Allahi 'alayhi wa 'aalihi wa Sallam) stated, " Whosoever gives alms equal to one date from his Halaal wealth, and Allah only accepts pure and Halaal items, Allah (subhanahu wa ta'ala) takes it in His Hand and develops (cultivates) it, just like one of you brings up his colt (young-horse), until it is equal to a mountain. " ( Bukhari )

In another Hadith it is stated that " (Allah (subhanahu wa ta'ala) cultivates that morsal of Sadaqah) to such an extent that it develops into the equal of the Uhud mountain. " [/B]

[COLOR="DarkRed"][B][U]A warning to those who refrain from giving Zakaah[/U][/B][/COLOR]

[B][COLOR="DarkSlateBlue"]Almighty Allah says;

1. " On that day their treasures will be heated in the fire of hell, and their foreheads, sides and backs will be branded therewith. (They will be told) This is what you had hoarded for yourselves. Now taste the penalty of such hoarding. "
Al-Qur'an : 9:35[/COLOR][/B]

[B]2. " And those who are miser in what has been given to them by Allah, by His grace, should not think that it is good for them; on the contrary it is bad for them. The riches they have piled up shall become their necklace on the Day of Judgement. " Al-Qur'an : 3:180[/B]

[B]Some sayings of the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam :[/B]

[B][COLOR="Blue"]1. " To whoever Allah (swt) has given wealth and he did not fulfill his right from his wealth, his wealth on the Day of Qiyamah (Judgement Day) will take up the shape of a bald snake, - whose hair has fallen out because of its poison and who would have two black dots on its eyes. The snake will be made into his necklace and it will grab both jaws and say 'I am your wealth, I am your treasure'. " then the Prophet (Salla Allahu alayhi wa aalihi wa Sallam) recited the above verse (3:180) of the Qur'an. ( Bukhari )[/COLOR][/B]

[B]2. "For every wealth owner who did not fulfill his right from his wealth, his wealth will come on the day of Qiyamah in the shape of a bald snake, who will have its mouth open. When it comes close towards the wealth owner the wealth owner will run away from it. The snake will call out to him 'come take the wealth which you hid for I dont need it.' When the wealth owner (in despair) sees no other way he will put his hand into the mouth of the snake. The snake will chew his hand like a bull chews something. " (Muslim)[/B]

[B]3. Two women wearing gold bracelets came into the presence of the Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam). The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) asked them, " Would you prefer that Allah (subhanahu wa ta'ala) should give you bracelets of fire to wear on the day of Qiyamah ? " They replied, " No, O Blessed Prophet." The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) replied, " So give what is your duty on what you have in your hands. " (Ahmad)[/B]

[COLOR="DarkRed"][B][U]The ruling on the one who does not pay Zakaah[/U][/B][/COLOR]

The one who rejects the compulsory nature of Zakaah becomes a Kaafir (disbeliever) whilst the one who acknowledges the compulsion of Zakaah but due to miserliness does not pay it is sinful. Zakaah should be forcibly taken from such a person and he should be reprimanded. If such a person physically resists to pay Zakaah he should be fought until he submits to the will of Allah (Subhanahu wa Ta'ala) and pays Zakaah.

[B]Hadrat Abu Huraira (Radi Allahu anhu) narrates that after the blessed passing away of the Most Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) and when Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) was the Caliph some Arabs became Kaafir (disbelievers). Hadrat Umar (Radi Allahu ta'ala anhu) said to Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) ; How are you going to fight the people when the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) said, " I have been ordered to do fight against the people until they read the Kalimah, whoever reads this he has saved his wealth and life from me, except when his life or wealth is taken in the course of justice. And his account is with Allah. " On hearing this Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) replied, " By Allah, I will fight he who differentiates between Salaah and Zakaah, for Zakaah is Haqq (true and right). By Allah if whoever used to pay the child of a goat or a camel's rope in Zakaah during the time of the Noble Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) and now refuses to pay I declare war on him. " Hadrat Umar (Radi Allahu ta'ala anhu) replied, " By Allah (Subhanahu wa Ta'ala), this (reasoning) is because Allah (Subhanahu wa ta'ala) has opened/widened his chest and it is now clear to me that what he has stated is Haqq (right). "[/B]

[COLOR="DarkRed"][B][U]The Compulsion of Zakaah[/U][/B][/COLOR]

The following are the conditions for Zakaah to become compulsory on a person :

1. To be a Muslim. A disbeliever does not need to pay Zakaah.

2. To be free. A slave does not need to pay Zakaah.

3. To be mature. Zakaah is not compulsory on a wealthy minor.

4. To be sane. Zakaah is not compulsory on the insane.

5. Have perfect/complete ownership. This means must have both ownership and possession of it. Thus if a person owns something but does not have possession over it Zakaah is not compulsory upon it, (e.g. Zakaah is not compulsory on a woman's dower before she gains possession over it).

6. To be the owner of the Nisaab. Nisaab refers to that level (of property) specified by Shar'iah as a standard for Zakaah becoming compulsory. Not only must one own this much but it must also be in excess of debts and fundamental needs (such as clothing, abode, animals for transport, slaves for service, armaments, books for the people of knowledge if they are not for trade. Similarly no Zakaah is payable on the tools for a skillsman, if not for sale.) Nisaab varies for the different commodities - these will be stated below.

7. The passing of a lunar year, even if during the year Nisaab is not maintained. The passing of a year is not a condition on the Zakaah of agriculture and fruit.

[U][B]Notes :

1. Zakaah is not compulsory on the wealth of minors (children) or insane. Thus one should not demand their guardians to pay Zakaah out of their wealth. This is due to the fact that Zakaah is an act of worship and it is not demanded from minors and the insane.

2. The paying of Zakaah will not be complete unless one has the intention at the time of paying or at the time when he separates the Zakaah wealth from his total wealth. But if someone, without the intention of Zakaah, gives all his wealth away in charity the compulsion of Zakaah will be removed (from him).

3. It is not a condition for the person receiving Zakaah to know that this is wealth from Zakaah. Thus it is correct for a person to give Zakaah to a poor person but to tell him that this is a loan or a gift.[/B][/U]

[COLOR="DarkRed"][B][U]Those entitled to Zakaah[/U][/B][/COLOR]

It should be clarified that there are eight types of people who have the right to Zakaah, this is because Allah (Subhanahu wa Ta'ala) says :

"[COLOR="Green"] Zakaah is only for those who are poor and needy and those who are employed to administer it, and for those attracted to Islam, and for the freeing of slaves, and for debtors and for the cause of Allah and for the traveller. That is the duty enjoined by Allah, He is knowing, Wise. (Al-Quran 9 : 60 )[/COLOR]

[B]1. Faqeer (poor) :

He who has some wealth but which is less than the Nisaab. It is better to give Sadaqah to a learned Faqeer than an ignorant. (al-Fatawa Aalamgiria)

2. Miskeen (needy) :

He who has nothing and must beg for food and clothes. For such a person asking for these items is halaal. (Kitaab al-Fiqh)

3. The workers of the Zakaah organisation :

Workers of Zakaah refers to those people whom the government appoints to adminster Zakaah. This includes people such as those who collect it, manage the organisation and the clerks in the Zakaah offices. Their wages can be taken out of the Zakaah even if they are wealth-owners. This is because they have given their time and thus must be compensated.

4. Those whose hearts are to be won over :

There are three types of this ;

i. Those people whom the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) wanted to come towards Islam.

ii. Those people who had accepted Islam but their faith was weak - the Noble Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) used to give them Zakaah to strengthen their faith.

iii. Those who were given Zakaah so as to prevent Muslims becoming the subject of their evil.[/B]

[B][U]Note:
Since the victory of Islam this entitlement has become nullified. This is proven by the Ijmaa of the Sahaaba (Ridwanallahi ta'ala alaih majmain) during the Caliphate of Abu Bakr (Radi Allahu ta'ala anhu). This is stated on 'Hidaaya'.

Some Ulama (scholars) state that this item is still valid, for a Caliph of Islam may require to win over the hearts of the people. Hadrat Umar (Radi Allahu ta'ala anhu) seeing the strength of Islam, dismissed this item. Qadhi Ibn al-Arabi (rehmatullahi alaih) states that as Allah (Subhanahu wa Ta'ala) has given Islam strength this item is redundant but when its need arises in the future it becomes valid and these people can be given Zakaah, a Hadith of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) states, "Islam started of as poor and will return to the state it began." (Qurtubi)[/U][/B]

[B]5. Slave :

Slave refers to a Muskatab slave, and Muskatab is that slave whose master has entered into a written contract that if the slave pays a certain amount (even if in instalments) the slave will be freed. Such a slave will be given Zakaah so that he can meet his contractual instalments.

6. Debtor :

Such a person who has debts but does not have enough wealth that after paying his debts he will have (wealth equal to) Nisaab.

7. Fi Sabeelillah (in the path of Allah)

This refers to the left behind Ghuzaat (singular Al-Ghazi: one who carries out a military expedition) and those doing Hajj (i.e. that person on whom Hajj became Fard but did not do it when he had the means to. But now he no longer has the means, he can be given enough in Zakaah so as he can fulfil his Fard of Hajj). Fatawa Zaheeriya states that only students of religion come into this category. Ruh al-Ma'aani also has this view.

8. Ibn as-Sabeel (the traveller) :

This means that a traveller who is travelling within Shari'ah (purpose of his journey is not contrary to Shari'ah). Such a traveller can be given Zakaah if during his journey he becomes needy, even if in his own domicile (home) he is wealthy.[/B]

[B][U]Notes :

1. It is permissable for many people to give Zakaah to the same needy. Conversely it is permissable for one person to give Zakaah to a number of needies.

2. A person cannot give Zakaah to those people for whom he is responsible for, like parents, sons, grandsons and wife. This is because it is his duty to spend to fulfil their needs.

3, A person cannot give Zakaah to his own slave, or use it to construct a Mosque or to provide a shroud for a deceased.

4. Zakaah cannot be given to the Banu Hashim due to their noble status. The Banu Hashim also includes the descendents of Ali; Abbas; Ja'far; Aqeel and Harith ibn Abdul Muttalib (Ridwanalllahi ta'ala alaihi majamain) (Qudoori). This is because the Blessed Prophet (Salla Allahu 'alayhi wa aalihi wa Sallam) said, " It is not permissable for the family of Muhammad (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) to take Sadaqah because Sadaqah is the dirt of peoples wealth. " (Muslim) [/U][/B]

SYEDA SABAHAT

Monday, August 08, 2011 10:58 AM

[B][U][CENTER]Importance of Hajj [/CENTER][/U][/B]

Hajj started with Ibraheem (Peace be upon him) who left his legacy both in the Hanifiyah, the pristine religion of Islam and in Hajj. The legacy of Ibraheem (A) was his millah, way, of true submission to Allah. He was the first one who used the word "Islam". He named anyone holding to the same faith as him a Muslim meaning the one that surrenders and submits to the will of the Creator, Allah. We read in Surat al-Hajj,

[B][COLOR="Navy"]"And strive in His cause as you ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the way of your father Abraham. It is He who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and you are witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector, the best to protect and the Best to help!" (22:78)[/COLOR][/B]

His submission and total surrender to the Will of Allah is related to his establishment of Hajj. Even if Ibraheem (A) did not remain in Makkah to the end of his life, he laid the foundations of the Ka'bah in the middle of Makkah valley as well as the principles of Tawheed, genuine monotheism, in the heart of his son Ismaeel (A). The latter was also a prophet and a messenger of Allah, who kept the promise to preserve and guard Ka'bah as well as the Islamic faith.
Later on, one of his descendents through Kedar - the second son of Ishmael as prophesied in Genesis 25:13 and a few other places - Muhammad (S), who was also a Hanif, rejected the idolatry and paganism brought to Makkah and called to the same faith as his forefathers Ibraheem (A) Ismaeel (A). He was chosen by Allah to be the last Messenger sent as Mercy to the world. He restored that legacy, Islam, and preserved the Ka'bah from the alien beliefs and practices. He reminded people of the religion of Ibraheem (S) and its tenets and called everyone to the religion of Ibraaheem (Peace be upon him).

The building of the Ka'bah was made by Ibraaheem and his son Ismaeel (Peace be upon them). This house was named[B] "Ka'bah" [/B]after its cubic shape. It is the center point for Muslims all over the world. When a Muslim wants to pray, he, or she, must face Qiblah - the direction towards Makkah. Hajj also cannot be performed except in Makkah and its vicinity. The al-Masjid al-Haraam, holy mosque, was the first mosque built in the world. It is today the most visited place on earth and that is why it is called [B]al-Bayt al-'ateeq [/B]meaning the ancient house. One prayer in this mosque equals one hundred thousands prayers elsewhere as stated in a few authentic hadiths.

When Ibraaheem (A) finished the construction of Ka'bah, he called people to Hajj and prayed to Allah to bless Makkah and its vicinity and to make people come visit it until the Day of Judgement though it was remote and in the desert.
[B][COLOR="Purple"]"Remember Abraham said: "O my Lord! Make this city one of peace and security: and preserve me and my sons from worshipping idols. "O my Lord! They have indeed led astray many among mankind; he then who follows my (way) is of me, and he that disobeys me, but You are indeed Oft-Forgiving, Most Merciful. "O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Your Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among people with love towards them, and feed them with Fruits: so that they may give thanks." (14:35-7)[/COLOR][/B]

Allah (swt) always relates the story of Hajj and Ibraheem to Tawheed and Islam, which is the way of Ibraheem, Muhammad, and all the prophets (Peace be upon them).

[B]"Remember We made the House a place of assembly for men and a place of safety. And take the Station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in Prayer). And remember Abraham said: "My Lord, make this a City of Peace, and feed its People with fruits' such of them as believe in Allah and the Last Day." He said: "(Yes), and such as reject Faith, for a while will I grant them their Pleasure, but will soon drive them to the torment of Fire, an evil destination (indeed)!" And remember Abraham and Isma'il raised the foundations of the House (with this prayer): "Our Lord! Accept (this service) from us: for You are the All-Hearing, the All-Knowing. "Our Lord! Make of us Muslims bowing to Your Will); and of our progeny a people Muslim, bowing to Your (Will); and show us our places for the celebration of (due) rites; and turn unto us (in Mercy); for You are the Oft-Returning, Most Merciful. "Our Lord! Send amongst them a Messenger of their own, who shall rehearse Your Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for You are the Exalted in Might, the Most Wise." And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: and he will be in the Hereafter in the ranks of the Righteous. Behold! His Lord said to him: "Bow (your will to Me):" he said: "I bow (my will) to the Lord and Cherisher of the Universe." And this was the Legacy that Abraham left to his sons, and so did Jacob; "O my sons! Allah has chosen the Faith for you; then die not except in the state of submission (to Allah)" (2:125-32)[/B]

And talking about the first call to Hajj, Allah (swt) says,

[B][COLOR="Green"]"Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). And proclaim the Pilgrimage among people; they will come to you on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days Appointed, over the cattle which He has provided for them (for sacrifice): then eat thereof and feed the distressed ones in want. Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House. Such (is the Pilgrimage): whoever honors the sacred rites of Allah, for him it is good in the sight of his Lord" (22:26-30)[/COLOR][/B]

As we see here, Hajj was practiced before Prophet Muhammad (S) came, but the latter removed the false worshipped idols and ended all pagan beliefs and practices, which had changed gradually the way of Ibraheem and Ismaeel (A) as well as the Ka'bah's sanctity. Many rituals were innovated by people over time, but Prophet Muhammad (S) showed his companions with every detail how to perform the best pilgrimage. He (S) said,

[B][COLOR="DarkSlateBlue"]"O people! Learn from me the way how to perform your Hajj rituals for I do not know if I will be able to make Hajj next year or not." [Muslim, An-Nassaa'i, Abu Dawud, and Ahmad]. [/COLOR][/B]

[B][U][COLOR="DarkRed"]
Hajj: A station of Commemorations:[/COLOR][/U][/B]

When we perform Hajj, we should relate the rituals to our forefathers and ancestors in faith: Ibraheem, Ismaeel, Haajar, and Muhammad (S) as well as the first generations of Muslims. In Hajj, we commemorate them as well as their sacrifice, sincerity, dedication and patience, which constitute the main elements of their legacy. We should not perform Hajj only physically, but spiritually as well. We should try to understand the meaning of every thing we do and see what lessons we can draw. The following points are some reflections on the pillars of Hajj and some other rituals:

- In the state of Ihram we wear for a couple of days a seamless garment, which is exactly like a shroud. It is a symbol of total renunciation of worldly life in order to get purified and to raise the soul to a high spiritual level of consciousness of Allah and the Eternal life. It makes the pilgrim humble, equal to others, and helpless as if it is the Day of resurrection.
The restrictions of the state of Ihraam are very rigorous in terms of the way the pilgrim behaves with others, with himself, and with Allah and also in terms of using regular worldly things such as putting perfume, cutting one's hair…etc. This makes Hajj a school of discipline, taqwah and self-control. A school, which can produce righteous, decent, honest and hardworking people as the five daily prayers and the fasting of Ramadan and the pillars of Islam do.

- In Tawaaf - Circumambulating around Ka'bah- the pilgrims walk fast to commemorate the first generation of Muslims who came with the Messenger of Allah (S) to perform Hajj. When the Polytheists of Makkah started saying that the Prophet's companions were sick because they were effected by the fever of Madinah, the Prophet (S) wanted to disappoint them and show the opposite. That is why men almost jog with short steps in the first three circumambulations and uncover their right shoulders during all the tawaaf.
We also imitate the angels who circumambulate around al-bayt al-Ma'amour - the filled house - above in the seven Heaven as reported in many authentic hadiths.
When we kiss the Black Stone, which was brought from Jannah, we remember the other life and pray to Allah that Paradise will be our abode. In the Hadith , the Prophet (S) said that when the Black Stone was brought from Jannah., it was very white, but it darkened and became black because of the sins of human beings. We kiss it because we saw the Prophet (S) doing it and it is simply an act of following. The stone cannot bring any benefit or harm to us. All the rituals, the pillars of Islam and our lives should be established by following the best. If we understand deeply the meaning of "I bear witness that Muhammad is the servant and Messenger of Allah" as following the pattern of the model chosen by God Almighty, we will certainly reach Jannah through the straight path, which is drawn by that model practically.

- In as-Safaa and al-Marwah we commemorate Haajar (Peace be upon her), the mother of Ismaeel (A) and the wife of Ibraheem (A). She performed Sa'y when she was looking for water for her son. After she relied on Allah and assured Ibraheem that Allah won't leave them without help (he left with them some dates and water but soon it was finished after a couple of days…). She was certain that Allah would not forsake her and her son. In that remote place, water sprung out from under the feet of Ismaeel the baby. After the certitude she had, her strong faith in Allah, her sacrifice of searching for water by going back and forth between as-Safaa and al-Marwah, Allah answered her du'aa and blessed her with a water that run and never stopped in an arid and rocky land. She left a great legacy in sacrifice, piety, trust in Allah, and patience. Allah wants us to learn from her to the point that he made Sa'y between as-Safaa and al-Marwah one of the pillars of Hajj and Umrah. He says,

[B]"Behold! As-Safa and al-Marwah are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeys his own impulse to Good, be sure that Allah is He Who recognizes and knows." (2:158)[/B]

- In Arafaat we commemorate the Success of Muslims over the pagans of Makkah. It was the success of truth over falsehood. There, the Muslim remembers that truth always prevails no matter how long it takes for falsehood and delusion to last and deceive. 'Arafaat is also the symbol of unity and solidarity because it is a pillar of Hajj that should be done by all the pilgrims in the same place and at the same time following the same way. The day of Arafah reminds us also of the Day of Judgement when we will all stand up waiting for the Just Judgement of Allah Almighty.
Arafaat is also another symbol of manifestation of Tawheed in terms of the unified collective standing of all the pilgrims at the same time in the same place. Moreover, when Prophet Muhammad (S) performed Hajj he stood on Arafaat as his forefather Ibraheem used to do instead of standing on Muzdalifah as the Quraish pagans used to do because they believed they should not go beyond al-Haram boundaries. This was also another example of the distortion of the religion of Ibraheem and Ismaeel(A).

- In the Stoning at al-Jamaraat, we commemorate Ibraaheem (A) and remember how strong and firm he was against Shaytan - our enemy since the time of Adam (A). We should remember how Satan does his utmost effort to distract us from doing what we're supposed to do to become closer to Allah and to enter Paradise. Allah has told us that Satan is our enemy and that we should be constantly in this life in a state of war with him,

[B][U]"Then We said: "O Adam! Verily, this - Satan - is an enemy to you and your wife: so let him not get you both out of the Garden, so that you are landed in misery." (20:117)[/U][/B]

"[B]Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become companions of the Blazing Fire." (35:6)[/B]

We also reflect on the great sacrifices and trials Ibraahem had to undergo such as offering his son Ismaael that he had to wait for his birth for many decades. In the middle of joy and happiness for becoming a father, Allah wanted to see how strong was his commitment to Him. He ordered him to offer the most valuable thing he had; his only son at that time. Ibraheem and Ismaeel did not fail in that very difficult test and earned the pleasure of Allah. Allah called this trial a great one when He said, [B]"For this was obviously a great trial." [/B]

[B][COLOR="DarkRed"]"So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him, "O Abraham! You have already fulfilled the vision!" thus indeed do We reward those who do right. For this was obviously a trial. And We ransomed him with a momentous sacrifice" (37:103-07)[/COLOR][/B]

The most important thing we should keep in our minds is that Allah knows better than we do even if we sometimes think that a certain action is not clear to us or does not make a sense to us and why do we have to perform it. Of course Allah orders only what is good and just for us and all mankind. We should accept and submit to Allah. As a matter of fact, one of the meanings of Islam is acceptance.

In commemorating this, the pilgrim should think whether he, or she, is ready to offer the dearest thing to his, or her, heart for the sake of Allah. This religion cannot survive in the hearts of people without sacrifices, devotion, sincere love, commitment, and dedication. Allah (swt) says,

"[B][COLOR="Blue"]By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth Allah knows it well." (3:92)[/COLOR][/B]

[B][U]Lessons and Reflections:[/U][/B]

- Hajj is an act of Worship - not tourism or promenade - which requires a physical and spiritual preparation.
- It is a station of renewing Iman as many other stations where sins are wiped out by forgiveness and where faith, trust, and love of Allah, His Messengers, and the believers increase. The pilgrim gets purified and comes out of his sins like a newborn baby.
- It is a school of training for Taqwah - consciousness of one's duties towards Allah -, good character and discipline like in the other schools of the pillars of Islam.
- It is a manifestation of brotherhood, equality and Unity. The Muslims are like different branches but from one tree. In Hajj, we learn how to develop the Spirit of Unity.
- It is an annual Muslim convention attended by Muslims from different horizons, colors, races, and tongues… They exchange ideas and news and celebrate their unity in faith and diversity in culture. They meet in their center-point Makkah (Qiblah). Muslims always have to have a center-point and should be constantly focused on their noble goals.

regards sabahat

Roshan wadhwani

Monday, August 08, 2011 05:49 PM

@ Syeda Sabahat

Thnx alot dear Syeda Sabahat for informative sharing and ur kind contribution.

I wud like to say one thing more here that i my view wud surely be helpful to all, that is k islamiat ke jo important topics ap ne btae jo paper ke current trend ke hisab se aate hain paper main aur jo 2 3 topics maine add kiye like jihad vs terrorism, purhah for women, status, rights, duties of women, ummah and their challenges etc hum un ke notes share karne ke bad main chahta hun ke hum ek ek topic ko le ke un topics pe past papers main different ways se jo questions puche gae hain hum un ko deal karen, q ke ye ek common problem hai jo har student face karta hai wo hai how to deal a question during xams bz paper main quetions as it is seedhe simple se nhn puche jate un ko different angle se pucha jata hai, to is se faida ye hoga ke jb hum un topics ko yahan deal karenge to sb ko ek view mil jaega ke kaun se question main kaun si heading suitable rahengi, hum yahan pe questions ke answer ke liye just outline draw karenge, baki jo information hum ne share ki hai us se us ka answer mil jaega.......wats ur and other members' views, do comment and share ur views on my suggestion.....waiting...Ragards

Roshan wadhwani

Monday, August 08, 2011 08:01 PM

[B][U][CENTER][FONT="Verdana"][SIZE="5"]Women in Islam:[/SIZE][/FONT][/CENTER][/U][/B]

[B][FONT="Verdana"]Outline:
• Introduction
• Status Of Women In Islam
i) The spiritual Aspects
ii) The Social Aspect
a) As A Child
b) As A Wife
c) As A Mother
iii) The Economic Aspect
iv) The Political Aspect[/FONT][/B]

[B][U]Introduction:[/U][/B]

In the midst of darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble and universal message to humanity,

[B][CENTER]“O, Mankind! Keep your duty to your Lord who creates you from a single soul and from it created its mate (Of the same) and from them twain spread the multitude of men.”
(An-Nisa: 1)[/CENTER][/B]

The position of Islam regarding the status of women is explained in various term such as politically, socially, spiritually and economically.

[B][U]Status Of Women In Islam:[/U][/B]

[B][U]I) The Spiritual Aspect:[/U][/B]

The Holy Quran gives a clear-cut evidence that woman is completely equated with man in the sight of God in terms of rights and responsibilities. The Quran says:

[B][CENTER]“Every soul will be held in pledge for its deeds.”
(Al-Muddaththir: 38)[/CENTER][/B]

[B][CENTER]“Whoever works righteousness, man or woman and has faith verily to him. We give a new life good and pure, and we will bestow on such their reward according to the beat of their actions.”
(An-Nahl: 97)
[/CENTER][/B]

[B][CENTER]Woman, according to the Quran is not blamed for Adam’s first mistake. Both were jointly wrong in their obedience to God both repented, and both were forgiven.

(Al-Baqara: 36-37, Al-Araf: 20-24)[/CENTER][/B]

In terms of religious obligations such as Daily Prayers, fasting, poor-due and pilgrimage, woman is no different from man. In some cases indeed, the woman has certain advantages over man e.g. the woman is exempted of Daily Prayer and fasting during her menstrual periods and 40 days after her child birth and she is also exempted of daily prayers and fasting during her pregnancy when she is nursing he baby, if there is any threat to her health and her baby’s.

The attendance of congregational for women is optional while it is mandatory for men.

[B][U]ii) The Social Aspect:[/U][/B]

[B][U]a) As A Child And Adolescent:[/U][/B]

Despite the acceptance of social custom of female infanticide among some Arabian tribes the Quran forbad tis custom and considered it as crime like another murder.

[B][CENTER]“And when the female is buried alive-is questioned, for what crime she was killed.”

(At-Takwir: 8-9)[/CENTER][/B]

The sayings of Holy Prophet about above customs are following:

[B][CENTER]“Whoever has a daughter, and does not burry her alive, does not insult her, and does not prefer his son over her, God will enter him into Paradise.”

(Ibn’.Hanbal.No: 1957)[/CENTER][/B]

[B][CENTER]“Whoever supports two daughters till they mature, he and t will come in the Day of Judgement as this (and he pointed with his two fingers).”
[/CENTER][/B]

The right of females to seek knowledge is not different from that of males. The Holy Prophet said,

[B][CENTER]“Seeking knowledge is mandatory for every Muslim man and woman.”

(Al-Bayhaqi)[/CENTER][/B]

[B][U]b) As A Wife:[/U][/B]

Among the most impressive verse in the Quran about marriage is the following:

[B][CENTER]“And among His signs is this: that He created males for you from yourselves that you may find rest, peace of mind in them, He ordained between you Love and mercy, Lo, herein are signs for people who reflect.”

(Ar-Rum: 21)[/CENTER][/B]

According to the Islamic laws women cannot be forced to marry with anyone without their consent.

At the time of marriage besides all other provisions for her protection, it was specifically ordained that the woman has the full right to Mehr, a marriage gift, given to her (by husband) and that such ownership does not transfer to her father or husband.

The rules for married life in Islam are clear and in conformity with upright human nature. In consideration of the physiological and psychological make-up of a man and woman, both have equal rights and claims on one another, except of one responsibility, that is leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.

[B][CENTER]“And they (women) have right similar to those (of men) over them, and men are a degree above them.”

(Al-Baqara: 228)
[/CENTER][/B]

Men’s role of leadership in relation to the family does not mean the husband’s dictatorship over her wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran says:

[B][CENTER]“…….If they (husband and wife) desire to wean a child with mutual counsel and consultation, there is no blame on them……”

(Al-Baqara: 233)[/CENTER][/B]

Over and above her basic rights as a wife comes the right which is emphasized by the Holy Prophet.

[B][CENTER]“the most perfect believers are the best in conduct and the best of you are those who are best to their wives.”

(Ibn Hanbal No. 7396)[/CENTER][/B]

The women’s right to seek an end for unsuccessful marriage is recognized. Marriage may be dissolved if she proves before the court that she has been ill-treated by her husband and he has failed to give her sustenance allowance agreed upon between them.

[B][U]c) As A Mother:[/U][/B]

Islam considered kindness to parents next to the worship of God.

[B][CENTER]“Your Lord has decreed that you worship none save Him, and that you be kind to your parents.’
(Al-Isra: 23)
[/CENTER][/B]

Moreover, Quran has a special recommendation for good treatment of mothers.

[B][CENTER]“And we have enjoined upon man (to be good) to his parents, His mother bears him in weakness upon weakness.”
(Luqman: 14)[/CENTER][/B]

A man came to Muhammad (PBUH) asking:

[B][CENTER]“O, Messenger of God! Who among the people is worthy of my good company?” The Prophet said, “Your mother” The man said, “Then who else?” The Prophet said, “Your mother.” The man said, “Then who else?” The Prophet said, “Your mother.” The man said, “Then who else?” Only then did the Prophet say. “Your Father.”

(Al-Bukhari and Muslim)[/CENTER][/B]
A famous saying of the Prophet is:

[B][CENTER]“Paradise is at the feet of Mother.”

(An-Nisa, Ibn Hanbal, Ibn Majah)
[/CENTER][/B]

[B][U]iii)The Economic Aspect:[/U][/B]

According to Islamic law, women’s right to her money, real estate and other such properties is fully acknowledged. This right undergoes no change whether is single or married. Before Islam, she was deprived of her right of independent ownership. But in Islam, she retains her full rights to buy, sell, mortgage or lease any or all property.

With regards to women’s right to seek employment, it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. However, there is no decree in Islam which forbids woman from seeking employment. Whenever, there is necessity for it, especially in positions which fit her nature and in which society needs her most, e.g. the professions such as nursing, teaching (especially for children) and medicine. Moreover, there is no restriction on befitting from her exceptional talent in any field.

In addition Islam is restored to women the right of inheritance in some cultures. Her share is completely hers and no one can make claim on it, including her father or husband. Her share in most cases is one-half of the man’s share. With no implication that she is worth half of man. This variation in inheritance rights is only consistent with the variations in the financial responsibilities of man and woman-according to the Islamic Law. Man in the Islam is responsible for the maintenance of his wife, his children and in some cases of his needy relatives esp. of females. Woman on the other hand, is far more secure financially, and far less burdened with any claims on her possession. (She has no obligation to spend on her family out of such properties or out of her income after her marriage). She is entitled to the Mehr which she takes from her husband at time of marriage. If she is divorced, she may get an alimony from her ex-husband.

[B][U]v) The Political Aspect[/U][/B]

Fair investigations in the teachings of Islam and into the history of Islamic civilization give a clear evidence of women’s equality with men what we call today “political rights”.

This right include the right of election as well as nomination in the political offices. This also includes the right to participate in public affairs. Both in the Quran in the Islamic history we find many examples of women participating in serious discussion and even argue with the Holy Prophet himself.

During the Caliphate of Umar Ibn-e-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of the people, [B]“A woman is right and Umar is wrong.”[/B]

Although not mentioned in the Quran, one Hadith of the Holy Prophet is interpreted to make woman ineligible for the position of head of the State. It is Translated as:

[B][CENTER]“A people will not proper if they let a woman be their leader.”[/CENTER][/B]

This limitation, however, has nothing to do with the dignity of women or with her rights. It is rather, related to the natural difference in the biological and Psychological make-up of men and women.

According the to the Islamic law, the Head of the State is not mere a figure-head. He leads people in the prayers, especially on Fridays and Festivities; he is continuously engaged in the process of decision making pertaining to the security and welfare of the people. This demanding position, or any similar one, such as commander of the Army, is inconsistent with the Physiological and Psychological make-up of women in general.

It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision.

It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any supremacy of one over the other. The difference implies rather the complementary roles of both the sexes in life.

vassal

Monday, August 08, 2011 08:34 PM

[QUOTE=SYEDA SABAHAT;337638]salam to all. roshan here goes my notes for zakat i collected them from different sites,it might help you. its a bit lenghty topic but really informative.

[B][CENTER]Charity and Alms giving[/CENTER][/B]

[B]Zakaah literally means to purify and develop. In the terminology of Shari'ah it is the giving of specified wealth with specified conditions to the rightful ones.[/B]

[COLOR="DarkRed"][B][U]The Ruling on Zakaah[/U][/B][/COLOR]

Zakaah is one of the five main pillars of Islam. It is compulsory upon EVERYONE who fulfills its conditions, for Allah (Subhanahu wa Ta'ala) states;

[COLOR="Purple"]1. " Then establish prayer and pay Zakaah and obey Allah and His Most Beloved Messenger (Salla Allahu Ta'ala alayhi wa Sallam) and Allah ta'ala is aware of what you do. " Al-Qur'an : 58:13 [/COLOR]
2. " O believers! give something of your pure earnings and of what WE produce from the earth for you. " Al-Qur'an : 2:267

[COLOR="DarkRed"]The Beloved Prophet Muhammad (Salla Allahu Ta'ala alayhi wa Sallam) has stated :[/COLOR]

[B]Islam is based on five things[/B]

[B]1. To testify that none is worthy of worship but Allah (Subhanahu wa Ta'ala) and Muhammad (Salla Allahu ta'ala 'alayhi wa Sallam) is the Messenger of Allah (Subhanahu wa Ta'ala).
2. To establish Salaah.
3. To pay Zakaah.
4. To perform Hajj (pilgrimage).
5. To fast in the month of Ramadan.[/B]

Zakaah became compulsory in the second year of the migration. It is Wajib (compulsory) to pay it immediately. To delay its payment without reason is sinful and the testimony of such a person will not be accepted. Zakaah is not Wajib upon the Prophets (alaihis salaam) because all that they own is Wakf (religious endownment) on their behalf.

It is permissable to pay Zakaah before a year has passed on the wealth, even several years before, as long as he possesses the Nisaab (minimum amount of property liable to payment of the Zakaah) for which he is going to pay the Zakaah in advance.

[COLOR="DarkRed"][B][U]The wisdom of Zakaah[/U][/B][/COLOR]

[COLOR="Green"]1. Zakaah purifies one's character from the evil traits of stinginess and greed.

2. Through Zakaah the poor receive help and the needs of dependents and destitutes are fulfilled.

3. Zakaah helps in the provision of public works upon which the well being of society depends.

4. Zakaah prevents wealth becoming centralised in the hands of a few wealthy people. Thus it ensures that the means of life are not restricted to a select group.[/COLOR]

[COLOR="DarkRed"][B][U]Making Du'a for the Zakaah payer[/U][/B][/COLOR]

At the time of receiving Zakaah it is Mustahab (desirable) to make Du'a for the Zakaah giver. This is because Allah (Subhanahu wa Ta'ala) said,[B] " ( O' Beloved Prophet - Salla Allahu ta'ala 'alayhi wa Sallam) Take Zakaah from their wealth to purify and clean them therewith and pray for them. Surely your prayers will give them comfort. " Al-Qur'an : 9:103[/B]

[B]The Prophet (Salla Allahu alayhi wa aalihi wa Sallam) prayed for the person who sent a beautiful she-camel in Zakaah in the following way, " O Allah bestow blessings on this person and in his camels. " [/B]

Imam Shafi'ee (alaihir rahman) states, [B]" When the recipient receives Zakaah it is Sunnah to pray for the giver in the following way; ' May Allah (subhanahu wa ta'ala) reward you for what you have given and may He bestow blessings on the remainder of your wealth. ' (Fiqh as-Sunnah)[/B]

[COLOR="DarkRed"][B][U]Persuasion to pay Zakaah[/U][/B][/COLOR]

[B]Almighty Allah says : [/B]

[B]1. " And those in whose wealth there is a known right; for the one who asks help and for those who are deprived. "

2. " Those, if We give them control on the land, they would establish prayer and pay the Zakaah and command good and forbid evil. And the consequence of all things is in the hands of Allah. "[/B]

[B]The Blessed Prophet (Salla Allahi 'alayhi wa 'aalihi wa Sallam) stated, " Whosoever gives alms equal to one date from his Halaal wealth, and Allah only accepts pure and Halaal items, Allah (subhanahu wa ta'ala) takes it in His Hand and develops (cultivates) it, just like one of you brings up his colt (young-horse), until it is equal to a mountain. " ( Bukhari )

In another Hadith it is stated that " (Allah (subhanahu wa ta'ala) cultivates that morsal of Sadaqah) to such an extent that it develops into the equal of the Uhud mountain. " [/B]

[COLOR="DarkRed"][B][U]A warning to those who refrain from giving Zakaah[/U][/B][/COLOR]

[B][COLOR="DarkSlateBlue"]Almighty Allah says;

1. " On that day their treasures will be heated in the fire of hell, and their foreheads, sides and backs will be branded therewith. (They will be told) This is what you had hoarded for yourselves. Now taste the penalty of such hoarding. "
Al-Qur'an : 9:35[/COLOR][/B]

[B]2. " And those who are miser in what has been given to them by Allah, by His grace, should not think that it is good for them; on the contrary it is bad for them. The riches they have piled up shall become their necklace on the Day of Judgement. " Al-Qur'an : 3:180[/B]

[B]Some sayings of the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam :[/B]

[B][COLOR="Blue"]1. " To whoever Allah (swt) has given wealth and he did not fulfill his right from his wealth, his wealth on the Day of Qiyamah (Judgement Day) will take up the shape of a bald snake, - whose hair has fallen out because of its poison and who would have two black dots on its eyes. The snake will be made into his necklace and it will grab both jaws and say 'I am your wealth, I am your treasure'. " then the Prophet (Salla Allahu alayhi wa aalihi wa Sallam) recited the above verse (3:180) of the Qur'an. ( Bukhari )[/COLOR][/B]

[B]2. "For every wealth owner who did not fulfill his right from his wealth, his wealth will come on the day of Qiyamah in the shape of a bald snake, who will have its mouth open. When it comes close towards the wealth owner the wealth owner will run away from it. The snake will call out to him 'come take the wealth which you hid for I dont need it.' When the wealth owner (in despair) sees no other way he will put his hand into the mouth of the snake. The snake will chew his hand like a bull chews something. " (Muslim)[/B]

[B]3. Two women wearing gold bracelets came into the presence of the Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam). The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) asked them, " Would you prefer that Allah (subhanahu wa ta'ala) should give you bracelets of fire to wear on the day of Qiyamah ? " They replied, " No, O Blessed Prophet." The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) replied, " So give what is your duty on what you have in your hands. " (Ahmad)[/B]

[COLOR="DarkRed"][B][U]The ruling on the one who does not pay Zakaah[/U][/B][/COLOR]

The one who rejects the compulsory nature of Zakaah becomes a Kaafir (disbeliever) whilst the one who acknowledges the compulsion of Zakaah but due to miserliness does not pay it is sinful. Zakaah should be forcibly taken from such a person and he should be reprimanded. If such a person physically resists to pay Zakaah he should be fought until he submits to the will of Allah (Subhanahu wa Ta'ala) and pays Zakaah.

[B]Hadrat Abu Huraira (Radi Allahu anhu) narrates that after the blessed passing away of the Most Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) and when Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) was the Caliph some Arabs became Kaafir (disbelievers). Hadrat Umar (Radi Allahu ta'ala anhu) said to Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) ; How are you going to fight the people when the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) said, " I have been ordered to do fight against the people until they read the Kalimah, whoever reads this he has saved his wealth and life from me, except when his life or wealth is taken in the course of justice. And his account is with Allah. " On hearing this Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) replied, " By Allah, I will fight he who differentiates between Salaah and Zakaah, for Zakaah is Haqq (true and right). By Allah if whoever used to pay the child of a goat or a camel's rope in Zakaah during the time of the Noble Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) and now refuses to pay I declare war on him. " Hadrat Umar (Radi Allahu ta'ala anhu) replied, " By Allah (Subhanahu wa Ta'ala), this (reasoning) is because Allah (Subhanahu wa ta'ala) has opened/widened his chest and it is now clear to me that what he has stated is Haqq (right). "[/B]

[COLOR="DarkRed"][B][U]The Compulsion of Zakaah[/U][/B][/COLOR]

The following are the conditions for Zakaah to become compulsory on a person :

1. To be a Muslim. A disbeliever does not need to pay Zakaah.

2. To be free. A slave does not need to pay Zakaah.

3. To be mature. Zakaah is not compulsory on a wealthy minor.

4. To be sane. Zakaah is not compulsory on the insane.

5. Have perfect/complete ownership. This means must have both ownership and possession of it. Thus if a person owns something but does not have possession over it Zakaah is not compulsory upon it, (e.g. Zakaah is not compulsory on a woman's dower before she gains possession over it).

6. To be the owner of the Nisaab. Nisaab refers to that level (of property) specified by Shar'iah as a standard for Zakaah becoming compulsory. Not only must one own this much but it must also be in excess of debts and fundamental needs (such as clothing, abode, animals for transport, slaves for service, armaments, books for the people of knowledge if they are not for trade. Similarly no Zakaah is payable on the tools for a skillsman, if not for sale.) Nisaab varies for the different commodities - these will be stated below.

7. The passing of a lunar year, even if during the year Nisaab is not maintained. The passing of a year is not a condition on the Zakaah of agriculture and fruit.

[U][B]Notes :

1. Zakaah is not compulsory on the wealth of minors (children) or insane. Thus one should not demand their guardians to pay Zakaah out of their wealth. This is due to the fact that Zakaah is an act of worship and it is not demanded from minors and the insane.

2. The paying of Zakaah will not be complete unless one has the intention at the time of paying or at the time when he separates the Zakaah wealth from his total wealth. But if someone, without the intention of Zakaah, gives all his wealth away in charity the compulsion of Zakaah will be removed (from him).

3. It is not a condition for the person receiving Zakaah to know that this is wealth from Zakaah. Thus it is correct for a person to give Zakaah to a poor person but to tell him that this is a loan or a gift.[/B][/U]

[COLOR="DarkRed"][B][U]Those entitled to Zakaah[/U][/B][/COLOR]

It should be clarified that there are eight types of people who have the right to Zakaah, this is because Allah (Subhanahu wa Ta'ala) says :

"[COLOR="Green"] Zakaah is only for those who are poor and needy and those who are employed to administer it, and for those attracted to Islam, and for the freeing of slaves, and for debtors and for the cause of Allah and for the traveller. That is the duty enjoined by Allah, He is knowing, Wise. (Al-Quran 9 : 60 )[/COLOR]

[B]1. Faqeer (poor) :

He who has some wealth but which is less than the Nisaab. It is better to give Sadaqah to a learned Faqeer than an ignorant. (al-Fatawa Aalamgiria)

2. Miskeen (needy) :

He who has nothing and must beg for food and clothes. For such a person asking for these items is halaal. (Kitaab al-Fiqh)

3. The workers of the Zakaah organisation :

Workers of Zakaah refers to those people whom the government appoints to adminster Zakaah. This includes people such as those who collect it, manage the organisation and the clerks in the Zakaah offices. Their wages can be taken out of the Zakaah even if they are wealth-owners. This is because they have given their time and thus must be compensated.

4. Those whose hearts are to be won over :

There are three types of this ;

i. Those people whom the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) wanted to come towards Islam.

ii. Those people who had accepted Islam but their faith was weak - the Noble Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) used to give them Zakaah to strengthen their faith.

iii. Those who were given Zakaah so as to prevent Muslims becoming the subject of their evil.[/B]

[B][U]Note:
Since the victory of Islam this entitlement has become nullified. This is proven by the Ijmaa of the Sahaaba (Ridwanallahi ta'ala alaih majmain) during the Caliphate of Abu Bakr (Radi Allahu ta'ala anhu). This is stated on 'Hidaaya'.

Some Ulama (scholars) state that this item is still valid, for a Caliph of Islam may require to win over the hearts of the people. Hadrat Umar (Radi Allahu ta'ala anhu) seeing the strength of Islam, dismissed this item. Qadhi Ibn al-Arabi (rehmatullahi alaih) states that as Allah (Subhanahu wa Ta'ala) has given Islam strength this item is redundant but when its need arises in the future it becomes valid and these people can be given Zakaah, a Hadith of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) states, "Islam started of as poor and will return to the state it began." (Qurtubi)[/U][/B]

[B]5. Slave :

Slave refers to a Muskatab slave, and Muskatab is that slave whose master has entered into a written contract that if the slave pays a certain amount (even if in instalments) the slave will be freed. Such a slave will be given Zakaah so that he can meet his contractual instalments.

6. Debtor :

Such a person who has debts but does not have enough wealth that after paying his debts he will have (wealth equal to) Nisaab.

7. Fi Sabeelillah (in the path of Allah)

This refers to the left behind Ghuzaat (singular Al-Ghazi: one who carries out a military expedition) and those doing Hajj (i.e. that person on whom Hajj became Fard but did not do it when he had the means to. But now he no longer has the means, he can be given enough in Zakaah so as he can fulfil his Fard of Hajj). Fatawa Zaheeriya states that only students of religion come into this category. Ruh al-Ma'aani also has this view.

8. Ibn as-Sabeel (the traveller) :

This means that a traveller who is travelling within Shari'ah (purpose of his journey is not contrary to Shari'ah). Such a traveller can be given Zakaah if during his journey he becomes needy, even if in his own domicile (home) he is wealthy.[/B]

[B][U]Notes :

1. It is permissable for many people to give Zakaah to the same needy. Conversely it is permissable for one person to give Zakaah to a number of needies.

2. A person cannot give Zakaah to those people for whom he is responsible for, like parents, sons, grandsons and wife. This is because it is his duty to spend to fulfil their needs.

3, A person cannot give Zakaah to his own slave, or use it to construct a Mosque or to provide a shroud for a deceased.

4. Zakaah cannot be given to the Banu Hashim due to their noble status. The Banu Hashim also includes the descendents of Ali; Abbas; Ja'far; Aqeel and Harith ibn Abdul Muttalib (Ridwanalllahi ta'ala alaihi majamain) (Qudoori). This is because the Blessed Prophet (Salla Allahu 'alayhi wa aalihi wa Sallam) said, " It is not permissable for the family of Muhammad (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) to take Sadaqah because Sadaqah is the dirt of peoples wealth. " (Muslim) [/U][/B][/QUOTE]

@Syeda Sbahat

thanks for this wonderful peace of information..........
i have one query if you can guide...plz
if question comes" how institute of zakat can be used to eradicate poverty from country"
would your article "charity and alms giving" would be sufficient?

SYEDA SABAHAT

Monday, August 08, 2011 08:52 PM

[QUOTE=Roshan wadhwani;337792]Thnx alot dear Syeda Sabahat for informative sharing and ur kind contribution.

I wud like to say one thing more here that i my view wud surely be helpful to all, that is k islamiat ke jo important topics ap ne btae jo paper ke current trend ke hisab se aate hain paper main aur jo 2 3 topics maine add kiye like jihad vs terrorism, purhah for women, status, rights, duties of women, ummah and their challenges etc hum un ke notes share karne ke bad main chahta hun ke hum ek ek topic ko le ke un topics pe past papers main different ways se jo questions puche gae hain hum un ko deal karen, q ke ye ek common problem hai jo har student face karta hai wo hai how to deal a question during xams bz paper main quetions as it is seedhe simple se nhn puche jate un ko different angle se pucha jata hai, to is se faida ye hoga ke jb hum un topics ko yahan deal karenge to sb ko ek view mil jaega ke kaun se question main kaun si heading suitable rahengi, hum yahan pe questions ke answer ke liye just outline draw karenge, baki jo information hum ne share ki hai us se us ka answer mil jaega.......wats ur and other members' views, do comment and share ur views on my suggestion.....waiting...Ragards[/QUOTE]

its my duty roshan i feel very happy when i share something with my forum members.
good idea :shy zindagi rahi to apni taraf se is kare khair ma hisa dalne ki puri koshish karun gi inshallah.

@ vassal ye notes itne deatil ma han k agar question kisi bhi angle se aya to ap isse puri help le sakte ho.sure apke question ka ans. is ma ha.

Agha Zuhaib

Monday, August 08, 2011 10:01 PM

[QUOTE=Roshan wadhwani;337834]

In terms of religious obligations such as Daily Prayers, fasting, poor-due and pilgrimage, woman is no different from man. In some cases indeed, the woman has certain advantages over man e.g. [B]the woman is exempted of Daily Prayer and fasting during her menstrual periods and 40 days after her child birth and she is also exempted of daily prayers and fasting during her pregnancy[/B] when she is nursing he baby, if there is any threat to her health and her baby’s.

The attendance of congregational for women is optional while it is mandatory for men.[/QUOTE]

Dear Brother one more thing i would like to acknowledge you here that you have mentioned that during the menstrual period fasting is exempted and also 40 days after child birth. Here we should not use the word exemption because it means free from obligation, because a menstrual woman has to complete her fasts after completion of that period. We should say that woman during menstrual cycle has[I] Provisional Immunity. [/I]As soon as any woman competes her menstrual cycle than she is liable to complete those fast which has been missed by her during menses and similar case with child birth issue. only prayers are 100% exempted. It is mentioned in Shaih Muslim

[CENTER][B]Book 003, Hadith Number 0662. (Sahih Muslim)
----------------------------------------------------------[/B]
[B]Chapter : It is obligatory for menstruating woman to complete the abandoned fats, but not the abandoned prayers.[/B]

Mu'adha said: I asked 'Aisha: What is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course), but she does not complete the prayers? She (Hadrat 'Aisha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.
[LEFT]
I hope I have clear this Issue. Thank you
[/LEFT]
[/CENTER]

Roshan wadhwani

Tuesday, August 09, 2011 07:06 PM

[B][U][CENTER][FONT="Georgia"][SIZE="6"]Rights of women in Islam
[/SIZE][/FONT][/CENTER][/U][/B]

By Syed Imad-ud-Din Asad

IT is a general concept in the West that in the eyes of Islam woman is inferior to man. They staunchly believe that there is no such thing as “rights of woman” in Islam. This misconception is partly due to their lack of access to the Quran and the Traditions, and partly due to the irresponsible attitude of certain Muslim jurists and groups.

In fact, Islam is the only system which contains provisions that ensure equality between man and woman. No religion, no system has done even a fraction of what Islam has done to secure her rights and ensure a status for her that is at par with that of man. The status accorded to woman by Islam is unique and has no parallel in any other society.

If, on the other hand, we look at the western woman, we find that her rights were not acknowledged voluntarily or out of kindness or compassion. The early Greek philosophers had very disparaging views of women. They argued that women were not full human beings and were by nature deficient. The West inherited this thought and we find it persistent throughout the Middle-Ages. This concept was not discarded even during the Age of Enlightenment. Writers of that period, like Rousseau and Voltaire, looked at women as a burden.

In his book “Emile”, Rousseau proposed a different form of education for women because he believed that women were unable to comprehend what men were able to do. In other words, he believed women had lesser intellectual abilities than man. It was in the 1800s that the first feminine movement emerged in the West. The first laws that allowed women to own property also appeared in the same century. As time moved on, certain circumstances also aided women in their struggle for their rights such as shortage of manpower in times of war, demands of industrial development, etc., gave them the opportunity to learn, to work, to earn, to appear as an equal to man. They were forced by circumstances and in turn they forced themselves through and acquired a new status.

Still, the present set of rights that the Western woman attained after a long effort, fall short of those of her Muslim counterpart. Islam has granted rights to woman that suit her nature and disposition, and give her full security and protection. Also, in declaring man and woman as equal human beings, Islam is centuries ahead of the western legal systems.

However, while discussing the rights of man and woman, the distinction between equality and similarity must be kept in mind. Man and woman have been created equal, not identical. In Islam, the rights and responsibilities of a woman are equal to those of a man, but they are not necessarily the same. Both have been fashioned differently from each other, so their roles are also different. The variation in their functions does not imply that one is inferior to the other.

Here, it must be mentioned that if certain rights of woman are being ignored, restricted, or denied in present-day Islamic states, it is a fault of the Muslims — governments and people — who are not enforcing them, not Islam’s. Let’s have a brief look at some of the rights granted by Islam:

[B]1.[/B] [B][U]Reward for good deeds:[/U][/B] The Quran makes no difference between man and woman regarding the bestowal of reward for the good deeds performed by him or her: “Whoever does good, whether male or female, and is a believer, We will certainly make him live a happy life, and We will certainly give them their reward for the best of what they did.” (16:97) “Surely the men who submit and the women who submit; and the believing men and the believing women; and the obeying men and the obeying women; and the truthful men and the truthful women; and the patient men and the patient women; and the humble men and the humble women; and the charitable men and the charitable women; and the fasting men and the fasting women; and the men who guard their chastity and the women who guard their chastity; and the men who remember Allah and the women who remember Allah - Allah has prepared for them forgiveness and a mighty reward.” (33:35)

[B][U]2. Freedom of expression: [/U][/B]Man and woman are equally entitled to freedom of expression. Women not only expressed their opinion freely, but also argued and participated in important discussions with the Prophet (PBUH) and other Muslim leaders. There were occasions when women expressed their views on matters of public interest and stood in opposition to the Caliphs, who then accepted their sound arguments.

[B][U]3. Right to education:[/U][/B] Woman is equal to man in the pursuit of education and knowledge. The Prophet declared: “Search for knowledge is a sacred duty imposed on every Muslim man and woman.”

[B][U]4. Right to inherit:[/U][/B] Man and woman have been given equal right to inherit from the parents and the near relatives: “Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave...” (4:7)

A woman’s right to inherit is as much protected by law as that of a man. If the deceased wishes to deprive her by making a will in favour of other relations or any other cause, the law will not allow it. However, it must be remembered that whereas the right to inherit of both man and woman is equal, their shares in the inheritance may differ. In certain cases, a woman gets half of what a man in her position would get. The cause of this variation is the financial responsibilities and liabilities with which man has been burdened, not woman.

As compared to Muslim man, Muslim woman is financially secure and provided for. If she is a wife, her husband is the provider; if she is a mother, it is the son; if she is a daughter, it is the father; if she is a sister, it is the brother; and so on. If she has no relations, then it is the responsibility of the state to maintain her. In no case she will be left helpless. Whereas, a man, except in one or two cases, is supposed to not only look after his family and other needy relations, but also to make financial contributions to good causes in society. Thus, a larger share in the inheritance does not depict the supremacy of man over woman, but it is rather a concession granted to him in lieu of his financial burden.

[B][U]5. Right to earn:[/U][/B] Islam has given man and woman equal rights to contract, to enterprise, and to earn and possess independently. The Quran says: “...For men is the benefit of what they earn. And for women is the benefit of what they earn. And ask Allah of His grace...” (4:32)

Women conducted trade and business even during the time of the Prophet. In fact, his first wife was a successful and famous business woman of Makkah.

[B][U]6. Legal protection: [/U][/B]In the eyes of Islam, a woman’s life, property, and honour are as sacred as those of a man. If she commits an offence, her penalty is no less or more than a man’s in a similar case. If she is wronged or harmed, she gets due compensation, equal to what a man in her position would get.

[B][U]7. Right to contract marriage:[/U][/B] Contrary to prevalent belief, in Islam, there is no concept of forced marriages of women. Parents have no right to force their daughters to marry against their will. Just as a woman has the right to choose her spouse, she also has the right to seek divorce from him.

[B][U]8. Right to participate in public life:[/U][/B] Islam does not ask woman to confine herself to her house. It gives woman the right to participate in public life along with man. History shows that women played active role in all walks of life. Women not only participated in trade, but even took part in battles. They were never shut behind iron bars or considered worthless creatures.

Laila Al-Ghifaria would nurse the wounded in battles. Suffiah Bint Abdul Muttalib even fought and killed the enemies. Women were also rewarded with booty in the same manner as Muslim men. The Second Caliph of Islam, Umar, appointed a woman, Shaffa Bint Abdullah, to supervise the market. He would often consult her and held her in high esteem. Under the Fatmids, a woman, Arwa Bint Ahmad, even served as the Governor of Yemen.

[B][U]Conclusion:[/U][/B]
The verdict of Islam on the inter se status of man and woman is the only complete, logical, and practical declaration pertaining to the matter, as it always handles the issue by making a distinction between equality and sameness. The Quran, the Traditions of the Prophet, and the attitude of the early Muslim scholars prove that the position and rights of woman are equal to those of man. In fact, Islam has safeguarded the rights of women by putting them into practice as essential articles of Faith.

Roshan wadhwani

Wednesday, August 10, 2011 08:46 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"]Equality of Men and Woman in Islam, and their complementary nature to one another[/SIZE][/FONT][/CENTER][/U][/B]

In one sense, equality between men and women is possible and reasonable because they are both human, with similar souls, brains, hearts, lungs, limbs, etc. In another sense, equality between men and women is impossible and an absurdity due to their natural differences in physical, mental, emotional and psychological qualities, inclinations and abilities. Between these two we must tread to illuminate how they are equal, and how they are complimentary.
If total equality between all members of the same gender is impossible due to natural differences in strengths and other qualities, regardless of whether the gender is masculine or feminine, then it is definitely impossible between the two genders. Allah, the Exalted and Almighty, says in the Glorious Qur'an:
(And of everything We have created pairs, that you may remember (the Grace of Allah).)[51:49]

Even atoms exhibit this dual quality with inter-related and complementary roles played by the positive and negative particles and ions, yet each is an integral part of the whole system of the so called binary basis of all life. Most living beings have male and female sexes for reproduction. As the science of biology teaches us, all mammals have similar traits in their molecular and glandular structures that determine differences in gender. These basic physical, psychological and sexual traits have their definite effects on other spheres of life.

It is natural for a man to need and find fulfillment with a woman and for a woman with a man, since they are created one from the other and for one another. They both are inseparably bound to each other. Neither can they find fulfillment except when in the company of the other as legal and honorable mate and spouse, as Allah (The Almighty) says in His Majestic Book, the Qur'an, mentioned in the two verses cited in the preface:
(O Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is the believer who has Taqwa (piety and righteousness). Verily, Allah is All-Knowing, All-Aware.)
[49:13]

In many instances Islam treats women as equals to men. Some of them are given below. In the coming sections we will expand on these themes in various contexts throughout the book.

[B][U]1) Eqaulity in Basic Humanity[/U][/B]

Both the male and the female are equal in terms of their humanity. Islam does not categorize women, for instance, as the source of evil in the world for some & original sin that caused Adam (Peace be Upon Him) to be dismissed from Paradise, or to be the cause of evil in the world by setting loose a Pandora's box of vices, as some other religious doctrines and fables teach.
Allah, the Exalted and Almighty, states in the Glorious Qur'an:
(O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women...)
[4:1]

Allah also states in the Glorious Qur'an:
(Does man think that he will be left neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him? Was he not a mixed male and female discharge of semen pouring forth? Then he became a clot; then (Allah) shaped and fashioned (him) in due proportion, and made him into two sexes, male and female. Is He not able to raise to life those who are dead?)
[75:36-40]

Allah illustrated in the verses that He created both sexes from one single source. There is no difference between the two sexes in terms of qualifications in humanity, and each complements the other as the two genders of the species. Islam has abolished and abrogated all the previous unjust laws that demoted women as inferior in quality and nature. The Prophet of Allah (Peace be Upon Him) said:
Verily, women are the twin halves of men.
[Abu Dawood #234 , Tirmidhi #113 & others]

[B][U]2) Equality in Religious Obligations[/U][/B]

Equal religious duties and rituals are required from both women and men. Testimony of Faith (Shahaadah), Prayer (Salah), Obligatory Charity (Zakah), Fasting (Saum), and Pilgrimage (Hajj) are equally required of both genders. In some cases the requirements are a bit easier on women to alleviate their special cases of hardship. For instance, in consideration of her health and physical condition, menstruating women or a woman in the state of postnatal bleeding and recuperation are absolved from the duty of prayers and fasting. She is required to make up the days of fasting missed due to menses and postnatal bleeding, but not her prayers, as that would be too burdensome.

[B][U]3) Equality in Rewards and Punishments[/U][/B]

Both males and females have similar rewards for obedience and penalties for disobedience in this world and the Hereafter. As stated by Allah in the Glorious Qur'an:
(Whoever does righteous acts, whether male or female, while he is a believer, verily, to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do.)
[16:97]

And the Lord Most Majestic says:
(Surely for men who submit to Allah and for women who submit to Allah, for believing men and for believing women, for devout men and devout women, for truthful men and truthful women, for steadfast men and steadfast women, for humble men and humble women, for charitable men and charitable women, for fasting men and fasting women, for men who guard their chastity and women who guard their chastity, for men who remember Allah much and for women who remember Allah much, for all of them Allah has prepared forgiveness and a mighty reward.)
[33:35]

[B][U]4) Equality in Preservation of Honor and Nobility[/U][/B]
Women have the same moral obligations and are entitled to the same general rights as men in guarding chastity, integrity and personal honor and respect, etc. No double standards are allowed. For instance, those who falsely accuse a chaste woman of adultery or fornication are publicly punished, just as if a man is slandered. Allah, the Exalted, states in the Glorious Qur'an:
(And those who accuse chaste women, and produce not four witnesses, flog them with eighty lashes, and reject their testimony forever. Indeed, they are those who are disobedient to Allah.)
[24:4]

[B][U]5) Equality in Financial Dealings and Property Ownership[/U][/B]

Women are equally qualified and allowed to engage in financial dealings and property ownership. According to Islamic law women can own, buy, sell and undertake any financial transaction without the need for guardianship, and without any restrictions or limitations - a situation unheard of in many societies until modern times.

[B][U]6) Best of you is the Best to his Womenfolk[/U][/B]

Islam indicates that a man who honors, respects and deals with women justly and integrally, possesses a healthy and righteous personality, whereas a man who mistreats them is an unrighteous and unrespectable man. The Prophet of Allah (Peace be Upon Him) said:
The most complete believer is the best in character, and the best of you is the best to his womenfolk.
[Tirmidhi #1162 and verified]

[B][U]7) Equality in Education and Cultivation[/U][/B]

Islam entitles women to the same rights as men in terms of education and cultivation. The Prophet of Allah (Peace be Upon Him) said, as reported and authenticated by the scholars of prophetic traditions:
Seeking knowledge is compulsory for each and every Muslim (i.e. both male and female).
[Ibn Majah #224 al-Baihaqi and verified]

Muslim scholars collectively agreed that the word Muslim when used in revealed scriptures includes both male and female, as we indicated in parenthesis. Thus, Islam entitles women to the same right of education in order to understand the religious and social obligations, and obligated them both to raise their children in the best manner, in accordance with the right Islamic guidance. Of course women have certain obligations in bringing up their children that are commensurate to their abilities and men have complementary obligations to finance, protect and maintain according to their added responsibilities in the family unit.

The Prophet (Peace be Upon Him) said:
Whoever takes care of two girls until they reach puberty, he and I will come on the Day of Resurrection like this.” The Messenger of Allah (peace be upon him) then joined his fingers to illustrate this.
[Muslim #2631]

About female slave girls, the Prophet of Allah (Peace be Upon Him) said:
Whoever has a female child with him (under his guardianship from slavery), and trains her in the best behavior, and teaches her well, and then frees and marries her, will have a double reward.
[Bukhari #97 & Muslim #154 ]

[B][U]8) Equality in Social Responsiblities[/U][/B]

Men and women have similar obligations and responsibilities to reform and correct the society to the best of their capability. Men and women shoulder the responsibility of enjoining good and forbidding evil equally, as Allah, the Exalted, states in the Qur'an:
(The believers, men and women, are helpers, supporters, friends and protectors of one another, they enjoin all that is good, and forbid all that is evil, they offer their prayers perfectly, and give Zakah (Obligatory Charity) and obey Allah and His Messenger. Allah will bestow Mercy on them. Surely Allah is All-Mighty, All-Wise.)
[9:71]

[B][U]9) Right to Receive Fair Share of Wealth[/U][/B]

Men and women have set and determined rights to receive their fair share of wealth, just as they are obliged to give Zakah (Obligatory Charity) according to the set calculation. All Muslim scholars unanimously agree upon this. A woman has her set share of inheritance, as will be discussed in more detail later, which was a right unthinkable in many societies.
Allah (The Almighty) says:
(There is a share for men from what is left by parents and those closely related, and there is a share for women from what is left by parents and those closely related, whether the wealth be small or large: a legal mandatory share.)
[4:7]

[B][U]10) A woman, just like a man, can give someone the right of seeking refuge and security among the Muslims[/U][/B]

Allah, the Exalted, says:
(And if one of the polytheists seeks refuge, give him until he hears the words of Allah, then take him to his place of security.)
The Messenger of Allah (Peace be Upon Him) said:
And the protection of Muslims is one, and the least among them can give protection; and whoever usurps the right of a Muslim then the curse of Allah and His angels and all the people is upon him, and no repentance or ransom will be accepted from him
[Bukhari #3008]

This is also proven by the famous story of Um Hani' (Mother of Hani') when she gave protection to a polytheist who sought refuge with her on the day of the conquest of Makkah after her relative threatened to kill that person (for some past enmity) so the Messenger of Allah (Peace be Upon Him) said,
We protect and give asylum to whomever you give asylum O Um Hani'.
[Bukhari #350]

Roshan wadhwani

Wednesday, August 10, 2011 08:51 PM

[SIZE="5"][B][U][CENTER][FONT="Georgia"]Men and Women have the right to seek education in Islam:[/FONT][/CENTER][/U][/B][/SIZE]

[COLOR="Black"][B]- Men and Women have the right to seek education in Islam.
- So how come some Muslim extremists ban women from education?[/B][/COLOR]

Education and knowledge are mandatory upon men and women in Islam. Let us look at what Allah Almighty in His Noble Quran and His Messenger Muhammad peace be upon him said:
"....Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. (The Noble Quran, 39:9)"

"...Those truly fear God, among His Servants, who have knowledge: for God is Exalted in Might, Oft-Forgiving. (The Noble Quran, 35:28)"

Narrated Abu Musa Al-Ashari: "The Prophet said, 'He who has a slave-girl and teaches her good manners and improves her education and then manumits and marries her, will get a double reward; and any slave who observes Allah's right and his master's right will get a double reward.' (Translation of Sahih Bukhari, Manumission of Slaves, Volume 3, Book 46, Number 723)"

This Saying of our beloved Prophet peace be upon him came when he was gradually eliminating slavery among Muslims. I wonder if women are prohibited to be educated in Islam, then how is the above Saying of our beloved Prophet supposed to NOT contradict that?! It is clear that the right for education in Islam sees no gender discrimination between men and women.

Slavery was practiced before and during the times of Judaism, Christianity and Paganism. Islam came and eliminated slavery. Please see the many articles about the liberation of slaves in Islam.

Narrated AbudDarda': "Kathir ibn Qays said: I was sitting with AbudDarda' in the mosque of Damascus. A man came to him and said: AbudDarda, I have come to you from the town of the Apostle of Allah (peace_be_upon_him) for a tradition that I have heard you relate from the Apostle of Allah (peace_be_upon_him). I have come for no other purpose.

He said: I heard the Apostle of Allah (peace_be_upon_him) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion. (Translation of Sunan Abu-Dawud, Knowledge (Kitab Al-Ilm), Book 25, Number 3634)"

Narrated AbuHurayrah: "The Prophet (peace_be_upon_him) said: If anyone acquires knowledge of things by which Allah's good pleasure is sought, but acquires it only to get some worldly advantage, he will not experience the arf, i.e. the odour, of Paradise. (Translation of Sunan Abu-Dawud, Knowledge (Kitab Al-Ilm), Book 25, Number 3656)"

In the above Noble Verse and Sayings, we clearly see that knowledge and education are a must on both Muslim men and women. Those who know are better than those who do not know. Those who are rich in knowledge are the most who fear Allah Almighty, through glorifying Him, appreciating Him and Respecting His Mighty Power, for they would have more knowledge about Him than those who don't know.

So education to both men and women in Islam is essential. Without it, Allah Almighty's Servants would have no idea about His "Scientific" Miracles and Signs that He Shows some of it to us through our normal science and logic.
Also, those who seek good knowledge and education will be granted Paradise and the Angels will lower their wings for them with great pleasure, and forgiveness will be asked for them. The learned are considered the heirs of the Prophets.

We also clearly see that the improper worldly knowledge will not cause the person to enter Paradise. So everything we seek knowledge for, better be for good cause to humanity.

[B][U]So how come some Muslim extremists ban women from education?[/U][/B]

Please know that the only country or group of Muslim extremists that ban women from education are the "Taliban" group in Afghanistan. The rest of the 1.4 Billion Muslim populations don't have any laws that prohibit women to be educated or seek the highest academic degrees they desire.

Saudi Arabia is a country, however, that bans women from driving cars. Again, I don't really know where they are getting this rubbish from. Certainly cars didn't exist 1400 years ago. So all of these verdicts that you see today in Afghanistan and Saudi Arabia from banning women to be educated and from driving cars are TODAY'S AUTHORITIES VERDICTS.

I never really understood the Saudi's point, and I guess I never probably will, because Khadijah, Prophet Muhammad's first wife, was a business woman. She actually used to travel on her camel and bargain with men and make deals with them!

Also, Aisha, one of Prophet Muhammad's wives, not only narrated so many of his Sayings, and taught so many Muslims many laws about Islam during his life and after his death, but believe it or not, she actually led an army of 60,000 Muslim men after our Prophet peace be upon him died. That battle was called the "Battle of Camel". It is a very popular battle. Every Muslim knows it.
The problem with the Taliban of Afghanistan, however, is that most of their top leaders are illiterate. They literally don't know how to read and write. The "Mullah Omar" their highest leader is one live example. As we saw in the first section of this article, those who lack education have a problem appreciating GOD Almighty. They are not preferred in Islam, and they could cause a lot of trouble.

I wouldn't expect any good leadership from a leadership such as the Taliban in Afghanistan. So, when they give verdicts against women's education, they are really coming up with their own false interpretations, that to them, seem to be the perfect rules.

Also, the Taliban gave verdicts that all Shia Muslims are infidels, and therefore it is ok to kill any of them. Their followers, who are mostly uneducated, blindly and ridiculously follow their leaders' twisting of Allah Almighty's Commands:

"O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you. If ye differ in anything among yourselves, refer it to God and His Apostle, if ye do believe in God and the Last Day: That is best, and most suitable for final determination. (The Noble Quran, 4:59)"
So to them, since the Taliban is the "authority", then they should blindly follow them. They and their leaders, however, obviously lack a great deal of knowledge about Islam, because Noble Verse 4:59 is talking about obeying the people with authority ONLY in what is Islamic.

This was clearly defined by our Prophet peace be upon him:
Narrated 'Abdullah: "The Prophet said, 'A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it. (Translation of Sahih Bukhari, Judgments (Ahkaam), Volume 9, Book 89, Number 258)"

History had repeated itself in Afghanistan. 1400 years ago we had so many civil wars because of not so knowledgable leaders about the Islamic laws took power. It's easy to give a verdict. But a leader in Islam is going to be held very dearly responsible for such verdict, especially if he caused the death of many innocent lives!

Roshan wadhwani

Wednesday, August 10, 2011 08:53 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"]On Hijab (Covering Head and Face)[/SIZE][/FONT][/CENTER][/U][/B]

This issue has been sensationalized in the media, especially in some secular countries like France and Turkey which seek to make illegal the wearing of the Muslim headscarf or face veil in public places. We will not delve into all the details of the issue but, given the information above and some additional information below, we will let the readers judge for themselves whether or not the modest clothing and covering of the beauty and adornments of women, mandated in Islamic scriptures, is only for her own honor and protection, or not.

Allah (The Almighty) says:
(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (and/or veils) over their bodies. That is better that they should be known so as not to be annoyed and molested. Allah is Ever Oft-Forgiving, Most Merciful.)
[33:59]

This verse clearly states that the reason the woman is obligated to cover herself is to distinguish her to be identified as a respectable Muslim lady, to avoid the annoying glances and glares of the men. As we all know, provocative clothing urges some men to make advances, and expose women to molestation. This may be encouraged and marketed in some societies, but not among the respectable faithful Muslims.

All protective measures should be taken to guard women from excess temptation, which are explained in Islamic jurisprudence. Some of them are related to the women's attire like loose fitting body wrapping, head covering, and according to the authentic interpretations of the scriptures of the Qur'an and Sunnah, the face veil.

Allah (The Almighty) also said:
(And tell the believing women to lower their gaze and guard their private parts and not display their adornment (and beauty), except that which appears thereof (ordinarily) and to draw their coverings over their chests and not display their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers, their brothers sons, their sisters sons, their women, that which their right hands possess (their slaves) or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stomp their feet to make known what they conceal of their adornments. And turn to Allah in repentance, all of you, O believers that you might succeed.)
[24:31]

This verse indicates those males who are categorized as "mahram," as mentioned above, and designates that men and women should lower their gazes in modesty, which is the best self-protection from natural temptations and mutual attractions that occur between the opposite sexes.
And Allah (The Almighty) says, indicating the provocative manners with which the women of pre-Islamic era used to walk about, and calling the believers to appropriate behavior and repentance:

(And stay in your houses, and do not display yourselves like that of the times of ignorance, and establish regular prayers and give obligatory charity and obey Allah and His Messenger. Allah wishes only to remove impurity from you, O members of the family (of the Prophet), and to purify you with a thorough purification. And remember(O you the members of the Prophet's family, the Graces of your Lord), that which is recited in your houses of the Verses of Allah and Wisdom (i.e. Prophet's Sunnah ). Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. Verily, the Muslims men and women, the believing men and women, the obedient men and women, the truthful men and women, the patient men and women, the humble men and women, the charitable men and women, the fasting men and the women, the chaste men and women, and the men and the women who remember Allah much with their hearts and tongues; Allah has prepared for them forgiveness and a great reward (i.e. Paradise). It is not for a believing man or woman, when Allah and His Messenger have decreed a matter, that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a clear error.)
[33:33-6]

We can see that Islamic regulations, although similar to many other cultures where modest dress and behavior is concerned, are yet unique to the highest standards of the Muslim identity of chastity, righteousness, and moral uprightness. Islam protects and safeguards the individuals and the society from awkward situations of unnecessary intermingling between marriageable males and females leading to natural temptations. The Messenger of Allah (Peace be upon Him) said in an authentic tradition:
"Verily for every religion there is a characteristic, and the characteristic of Islam is Haya`a (modesty, shyness, bashfulness)."
[Ibn Majah #4172 and verified]

Roshan wadhwani

Wednesday, August 10, 2011 09:05 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"]Polygamy in Islam [/SIZE][/FONT][/CENTER][/U][/B]

Polygamy (plurality of wives) is one of the controversial questions in the family system of Islam. The following are a few points worth of consideration in an effort to clarify the wisdom of polygamy and when it can be used:

[B][U]Introduction[/U][/B]

Islam has emphasized that taking advantage of the permission of polygamy is conditional on the observance of several factors and circumstances -as it will be explained later. If the man lacks those material and moral conditions, or he is not competent enough to satisfy all of them, then he will not be eligible to take more than one wife. Also, Islam has emphasized that the basic objective of healthy marital life comes from mutual love and benevolence between the husband and the wife which normally can be found in the form of regular marriage - monogamy. Preservation of that cordiality, stability, and purity in the family life can be seen clearly in the Quranic doctrines as well as in the tradition of the prophet (p.b.u.h):

Quran says:

“And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.”(Quran 30: 21)”

" live with them ( wife or wives) on a footing of kindness and equity” (Quran 4:19)

“And women (wives) shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.” (Quran 2:28)

Prophet Muhammad (P.B.U.H.) said:

"The best man among you is the best with his wife".

”The best of your women are those: Who are loving and kindly; who look after their chastity; Who are not arrogant or disobedient to their husbands; Who are faithful to their husband in their absence.”

Imam Ali (A.S.) said:

"By your chastity protect your wife from casting an evil eye on others stealthily and entertaining an idea of sin".
"Be kind to your wife and treat her well. Kindness will change her for the better, will keep her satisfied and will preserve her health and beauty".

[B][U]Is there a perfect Solution? [/U][/B]

As a realistic religion that legislates real solutions for humanity, Islam avoided any utopian doctrine. In many of its laws, Islam keeps in mind the flexibility of the law and the realistic factors and circumstances. A law can not be 100% good for every person, groups, culture, or country. However, Islam considers the over all values and gaining. If the advantages of a law overcome its disadvantages, then that law would be legislated and vise versa. This concept is driven from Quran: “They ask thee concerning wine and gambling. Say: "In them is great harm (sin) and some benefits for people; but the harm (sin) is greater than the benefits (2:219).”

Polygamy, like any other law, has its disadvantages and advantages on both the husband and the wife. But do those advantages overweigh the disadvantages?

Let the following brief study judge that:

[B][U]I) Polygamy before Islam[/U][/B]

Polygamy existed before the advent of Islam among several civilizations and religions. All that Islam has done is restricted it and make more organized and civilized.

In his book, History of Civilization (vol.1 p.61), Will Durant says:
The clerics in the Middle Ages thought that polygamy was an innovation of the Prophet of Islam. But that is not the case. As we have seen, it has been practiced in most societies before Islam.

Among the history lots of stories were narrated about men who cheated on their wives or got married with more than one. Take an example from the bible: some people accuse prophets and make them look sinful just not to say they had more than one wife. Isn’t that Abraham (peace be up on him) was married Sarah and from her he had Isaac and simultaneously he was married to his made and had from her Ishmael?

The following are some phrases from the bible

"After he left Hebron, David took more concubines and wives in Jerusalem, and more sons and daughters were born to him."
2 Samuel 5:13
"He (Solomon) had seven hundred wives of royal birth and three hundred concubines..."
1 Kings 11:3
"And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
Genesis 4:19
"If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the first-born son be hers that was hated: then it shall be, when he maketh..."
Deuteronomy 21:15
"if he take him another wife; her food, her raiment, and her duty of marriage, shall her not diminish."
Exodus 21:10

The point here is not to say that monogamy never been practiced or not applicable. However, it is just a wondering that how come the legalized polygamy in Islam is inferior to the unlimited clandestine adultery in other religions and civilizations.

[B][U]II) Polygamy and the wife acceptance:[/U][/B]

[B][U]a) What if a woman does not accept polygamy[/U][/B]

First of all, marriage in one of its phases is a legal contract between the wife and the husband. Both partners have the right to add any condition that they think it will help them to protect their future life. So, if a woman thinks polygamy is against her interest, then she has the full right to announce her objection during the marriage contract as a condition and a right for a valid contract or else it will be nullified. Based on that, the husband has to commit to that condition or he would have no right to keep her as a wife if she decides to get divorced and was approved by the Islamic court, especially if divorcing the husband is controlled by the wife.

[B][U]b) What if the wife’s condition is disregarded?[/U][/B]

Like in any other law, a person might misuse the law to seek his/her interest. If a husband, who previously has committed in the marriage contract not to marry another woman, decides to have a second wife, then his current wife has the right to ask for divorce and raise that issue to the Islamic court. But is it fair that the only thing the wife can do is to ask for divorce in this matter.

[B][U]Is that Fair? [/U][/B]

Answering that question is not simple since each case has its own circumstances. First of all, the question would be; why is the husband thinking about another wife, especially when both partners have agreed to dysfunction polygamy in their marriage life. In this case and before divorcing, a social worker assigned by the Islamic Court has to study the case and judges it. For instance, may be the husband wants children and his current wife is barren but yet he still loves her and wants to keep her as a wife in addition to his new one. Furthermore, if the wife is the one who is controlling the divorce process -not the husband- then she can divorce her husband if that avails her. Overall, Same question would be asked. As an American is it fair that I can divorce my wife or she can divorce me at any time.

[B][U]III) Polygamy could be a Natural and social need?[/U][/B]

[B]What if:[/B]

- There are some men by nature need more than one wife and their wives have no problem with polygamy.
- Monogamy is not just a theory and is thoroughly practiced, so no more men were allowed to cheat on their wives. Do you think for that group of people- who never naturally get satisfied by one wife- Monogamy is a solution and is sufficient?
- There are women who have no problem in marrying a man already having a wife especially if a marriage is in their interest.
- The majority of society are women keeping in mind that:
o Marriage age of puberty mostly begins earlier in girls than in boys.
o The power of proliferation of women ceases at a certain age, after which pregnancy is very rare case, whereas there is no such fixed age for men.
In this case where no enough men, do we tell those women just disregard your emotion and desire or just abuse yourself through unlawful acts like being Homosexual.

[B][U]IV) Homosexuality but not Polygamy![/U][/B]

It is so ironic that several western countries and some American states legalizing homosexuality under the excuses of genetic and psychological problems or nature, but yet disregarding vehemently any excuse for polygamy.
Keep in mind that in Homosexuality, a homo is destroying the structure of family by emphasizing strongly and exclusively on his/her lust and disregarding other bonds and factors that could create a continuation of a peaceful tranquil society. In addition to that, Homosexuality makes a person’s live under the emergency of lust and desire which starts growing infinitely and calls for desire saturation at any time or any where jeopardizing the pure ordinary relation between any two people.

While in polygamy, the person is restricting him self to more responsibilities and commitments since he has to be just with his wives and treat them co-equally in everything: money, living, emotion, etc. By that, he is just establishing a bigger family and limiting him self to a clear honest accepted relation.

[B][U]V) Polygamy and its Preconditions in Islam [/U][/B]

Islam allows polygamy on some condition and here are some of them:

a- The wife(s) has no objection about polygamy during or before the marriage contract. And if the husband disregards that, the wife has the right to raise that to the Islamic court.

b- Equitable treatment for all the wives
c- Number of wives not to exceed four.

[B][U]VI) Major disadvantages of Polygamy:[/U][/B]

The following are the major disadvantages of polygamy from the Wife Perspective:

A. Less time with the husband; since his spared time is now shared between two or more wives

B. Less attention

C. Jealousy and unshared love; since the woman likes to have full attention and full unshared love from her partner.

D. Family malfunctioning and Chaos since husband spends less time with the children i.e. less discipline and guiding.

E. Less money saved or given to the wife and children since money should be shared co-equally with the other family.

F. Population problems that burden the society since both wives (may be more) are going to have children.

G. Unfairness and discrimination; since the husband can have more than one partner while the wife should marry only and exclusively one.

But are the above disadvantages are exclusively because of polygamy, or they can be found in monogamy as well. And can any of those disadvantages considered a big obstacle if compared to the advantages of conditional pure polygamy.

The following explain each disadvantage as a case and analyze it to show whether each one is worth it to be considered a case to overweigh the advantage of polygamy.

Over all, the reader has to keep in mind that purity, honesty, justice, and doing good are one of the major attributes that Islam calls for. Therefore, any relation or behavior that is committed by the husband or the wife and it does not fall with in those categories, it would be considered a big sin and inhumane act i.e. a major disadvantages:

“Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition” (Quran 16:90)

1. Case “A”: spending less time with the wife might be because of other factors too. For instance, the husband’s job is based on overtime or even it requires lots traveling per year. So, do we say that he is not allowed to get married because there is certain time he is not sharing it with his wife or his children. Therefore, if a person is rich enough, rather than spending his time at work and traveling from one country to another, he can spends that time with another wife in a more aptly and equally controlled way. Keep in mind that, if a husband has more than one wife, he has to spend his time with his wives coequally.

2. Case “B”: Less attention to the wife might occur because of other reasons too. If the husband is so much occupied by his job, business, or studying for sure his wife will not get adequate attention. And if she does get some attention and caring it will not meet her expectations. In this matter, Should we tell those kinds of husbands to divorce their wives or not to get married if there have not been married yet. Nevertheless, the wife should understand her husband circumstances. She should bare with him the side affect of marrying another wife since she did not from the beginning had objected about the idea of polygamy and made a condition in her marriage contract.

3. Case “C”: That is right and the emotion of woman and her interest should be highly considered by the husband. However, if the conditions of polygamy are satisfied and the husband’s desire is above normal then what would be the solution. Should he just go a head and cheat on his wife with women that usually hang out with any guy. And by that he will be transferring diseases, committing adultery, and threatening the family stability. Especially when cheating on the wife becomes habitual with any lady that clicks on his emotion.

4. Case “D”: Family malfunctioning is a wide general problem and is not exclusively a result of polygamy. Moreover, it is because of unwise decisions and acts regardless of the size of the family. A person might find a disordered family though it just consists of: husband, wife, and one child. But, all of its members are conveniently ignorant and irresponsible.

5. Case “E”: Applying that case in the family is a disaster. And, its argument is so weak because what if there is a big family. Or, what if that family consists of more than 5 or 6 members does. Should the wife start aborting lives to control the budget of the family? Even in the case of using lawful birth control ways, it would be forbidden in Islam if they are used because of the fear of poverty. The Muslim, above all, has to rely on God, in any aspect of life , because God is the one that bestowed upon him/her before any one else, and because of His bestowing and wisdom you have the tools and abilities to make money: “Kill not your children for fear of want (poverty): We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin” Quran 17:31.Therefore, that case is a big deal for those who really weigh things based on money and materialism but it is not so with pious people if the money where coequally and wisely shared. Nevertheless, money is not everything. The husband who is rich now might be poor tomorrow. And the husband whose job is very good today might be jobless one day. But Moreover, the Muslim, above all, has to rely on God, when he is involved in any thing, because God is the one that bestowed upon him/her before any one else, and because of His bestowing and wisdom you have the tools and ability to make money: “Kill not your children for fear of want (poverty): We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin” Quran 17:31.

6. Case “F”: That argument could be used in any big family even if it falls under the Monogamy practice. Organizing the population is fine with Islam as long as no abortion is involved even in the early the development phases when the fetus still in like fertilized egg or zygote. So, a husband who has two families with acceptable number of kids rather than having big family with numerous numbers of children will not threat population.

7. Case “G”: That might sound a fair complain and objection but if we research it and analyze it, it would not be that valid and practical. It is just a utopian objection that is driven by emotional reaction.

First, because Islam considers the husband as the main supervisor in the family though the wife has it important supervisory role: “Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Quran 4. 34” It is the husband’s responsibility to find a job, work hard, make money, make the life of his wife and family comfortable and if the wife is working, the money that she makes will be her exclusively and has the full right not to spend it on the husband. Also, while men emotionally -and even physiologically- more rigid and they are more prepared for hard circumstances and environment women usually are more emotional, benign, and sensitive. Such factors, in addition to some others, make the husband more reliable to be in the charge of supervisory.

Second, the wife is more toward one-to-one exclusive loving relation. Her complex emotions make her more comfortable in being dedicated to one person i.e. one husband; especially if she feels that her husband is the person that can offer her protection, love, honesty, and tranquility. And that might me the explanation why usually women are more jealous than men. They, generally speaking, go crazy if they feel or even see the husband looking or talking kindly to another woman.

Third and as described above, the wife-in general-considers emotion as a priority, and if she is getting full attention and love from the husband side, she will not feel comfortable in sharing her emotion with another man nor giving him her body since any physical contact should first pass through the gate of honest, valid emotion. However, some women might not be that way, but as mentioned before the law goes with majority. If there are some special cases then they have to be reviewed by an Islamic Court for proper Islamic solution. On the other hand, the husband, especially in the long run of marriage, might give emotion less attention. He, in general, would be more attracted and attached to physical beauty than emotion; since he sees in that attraction an ultimate satisfaction for his desire. That physiological behavior, which widely seen in men, becomes a threat on the relation with wife if it starts growing or becomes uncontrolled. Since, it will push the husband to have unlawful hidden affairs with other women causing less attention and caring on the wife side. In that situation, when the husband’s sexual desire can not be saturated by just one woman - especially when his wife has pregnancy or menstrual related issues or not emotionally ready when he needs her, what would be the solution?
Fourth, assume the following the husband marries more than one wife and those wives each one of them marries additional husband then what about the children to whom they belong or to whom they listen. And if the husband wants to apply his supervisory role, the wife of two husbands might end up of two contradicted statement .Also, who is going to spend on the family? Overall, a family, like any other healthy organization, can not have two principals or supervisors. Can a person imagine a country directed by two presidents?

So theoretically it might sound good for the wife to have more than one husband, but since Islam considers the husband as the main supervisor of the family it would not be practical at all.

In general, Polygamy is not allowed if it will become a destructive behavior and carelessness. And the husband who is misusing it, he is basically misusing the law. In such case, the impious human is the problem not the law itself.

Roshan wadhwani

Wednesday, August 10, 2011 09:09 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"]Human rights in Islam[/SIZE][/FONT][/CENTER][/U][/B]

By Syed Imad-ud-Din Asad

IT is a popular belief in the West, owing to their deficient knowledge of the Quran and the Traditions of the Prophet (PBUH), that Islam supports values and structures that are incompatible with the principles of human rights. In fact, Islam established the sanctity of human rights and advocated their promotion and enforcement, about 1400 years before the United Nations embodied them in the Universal Declaration of Human Rights.

If we consider human rights as a yardstick for evaluating civilizations, we would come to the conclusion that the world was not very civilized before the advent of Islam. Though there were great civilizations before Islam, they are held high in regard mainly because of their contributions in the fields of arts and sciences — none of them did anything to place human rights in a permanent manner. Advancement in human rights, if there were any, would derive their legality from a particular ruler whoever is in place and his successor would not be bound to extend them: human rights granted by a ruler could be taken away by another if deemed necessary or expedient.

It was in the 16th and 17th centuries that the western political thinkers and jurists educated the masses about the notions of civil liberties and fundamental rights. This awareness prompted the people to strive for their rights resulting in a bitter series of tussles between the rulers and the subjects. Privileges were stubbornly withheld by the rulers, whereas, the subjects fought vehemently for them. Revolutions took place, and with each revolution the people won a new concession. In this way, through the ordeal of bloodshed and struggle, a growing body of rights developed.

Islam, on the contrary, took a significantly different course. First of all, as God Himself had conferred them, the people did not have to violently snatch these rights from some ruler. Secondly, being the rights ordained by God, human rights cannot be abolished or abrogated by any man or group of men. Every Muslim ruler or government must recognize and enforce them as they are part and parcel of the Islamic faith. If one omits to do so, or denies them, or practically violates them while paying lip-service to them, the verdict of the Quran in such a case is clear and unequivocal: “...And whoever judges not by what Allah has revealed, those are the disbelievers.” (5:44). “...And whoever judges not by what Allah has revealed, those are the transgressors.” (5:47) Some of the rights that Islam declares all human beings should possess are:

[B][U]Right to life:[/U][/B] The Quran upholds the sanctity of human life and accords full protection to it. All forms of manslaughter are regarded as heinous crimes. It is said in the Quran: “...Whoever kills a person, unless it be for manslaughter or for mischief in the land, it is as though he had killed all humanity...” (5:32). “...And kill not the soul which Allah has made sacred except in the course of justice...” (6:152).

[B][U]Right to equality: [/U][/B]Islam disregards discrimination between persons on the basis of colour, race, nationality, nobility of birth, wealth, political status, gender, etc. Superiority of a person is determined only on the basis of piety, righteousness, and moral excellence. In his farewell sermon, the Prophet declared: “Righteous actions are the only mark of distinction and not wealth, birth, or status in life.”

Similarly, the Quran proclaims: “O mankind, We have created you from a male and a female, and made you into tribes and families that you may know each other. Surely the noblest of you with Allah is the (one who is the) most righteous of you. Surely Allah is Knowing, Aware.” (49:13)

[B][U]Right to justice:[/U][/B] Immense stress has been laid by the Quran on the right to seek justice and the duty to perform justice: “...When you judge between people, you judge with justice...” (4:58) “O you who believe, be maintainers of justice...” (4:135) “O you who believe... let not hatred of a people incite you not to act equitably. Be just; that is nearer to observance of duty...”(5:8)

[B][U]Right to respect:[/U][/B] Islam declares that each person, irrespective of his faith, race, gender, or wealth, is worthy of respect. The right to honour and self-respect is inviolable. The Quran says: “And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.” (33:58)

“O you who believe, let not a folk deride a folk, perchance they may be better than they (are); nor let women (deride) women, perchance they may be better than they (are); neither defame one another, nor insult one another by nick names. Bad is the name of lewdness after faith... Neither backbite one another...” (49:11,12)

[B][U]Right to privacy:[/U][/B] An individual’s right to domestic and personal privacy has been clearly recognised by the Quran: “O you who believe, enter not houses other than your own houses, until you have asked permission... This is better for you that you may be mindful.” (24:27) “O you who believe, avoid most of suspicion... and spy not...” (49:12)

[B][U]Right to freedom of religion[/U][/B]: In an Islamic state every citizen is free to profess and practise any religion that he has adopted. Individuals and government have been strictly forbidden to interfere in the religious affairs of non-Muslim citizens. It is said in the Quran: “There is no compulsion in religion...” (2:256). “And if thy Lord had pleased, all those who are in the earth would have believed, all of them. Wilt thou then force men till they are believers?” (10:99) “And say: the truth is from your Lord; so let him who please believe, and let him who please disbelieve...” (18:29)

[B][U]Right to protest against oppression and injustice:[/U][/B] Every citizen of the Islamic state has the right to resist and protest against oppression and injustice. There are numerous Traditions of the Prophet in this regard: “Abu Sayeed reported that the Messenger of Allah said, ‘The best jihad is that of one who says a true word before a tyrant’.” (Ibn Majah, Tirmizi, Abu Daud). “Abu Sayeed reported that the Messenger of Allah said, ‘Whoever from among you comes across a certain undesirable thing, must stop it by his hands. If it is not possible for him, he must stop it by his tongue. And if this also is not possible, he must condemn it in his heart — and this is the weakest position of belief’.” (Muslim)

[B][U]Right to education: [/U][/B]The pursuit of knowledge is considered a task of great importance in Islam. It is pointed out in the Quran: “...Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (39:9)

Following are some traditions of the Prophet that describe the significance of education:

“Anas reported that the Messenger of Allah said, ‘Search for knowledge is compulsory upon every Muslim man and woman’.” (Ibn Majah). “Anas reported that the Messenger of Allah said, ‘Whoever goes out in search of knowledge, is in the path of Allah till he returns’.” (Tirmizi).

[B][U]Right to earn:[/U][/B] Islam grants an individual the right to do any lawful work and to pursue any lawful profession for earning his livelihood. The rewards of labour belong to the one who has made the effort. The Quran decrees: “...For men is the benefit of what they earn. And for women is the benefit of what they earn...” (4:32)

The right to earn also implies the right to get a job if one has no employment or occupation. The following Tradition of the Prophet is evident of it: “A man came to the Messenger of Allah and requested for alms. The Prophet said, ‘Have you got anything in your house?’ He replied, ‘Yes, I have a woollen carpet... and a cup...’ The Prophet said, ‘Come to me with both these things.’ The man did so. The Prophet took them and asked the people around him, ‘Who will buy these two?’... A man said, ‘I will take them both for two silver coins.’

The Prophet gave the things to that man and took the coins. He then turned to the man, who had come for help, gave him the coins, and said, ‘Buy food for your family with one of them and buy an axe with the other, then come to me with the axe.’ The man did so. The Prophet fixed a handle to it and said, ‘Go, cut wood and sell it. Come to me after fifteen days.’ When the man came to the Prophet after the prescribed time, he had earned ten silver coins... The Messenger of Allah said to him, ‘This is better for you...’” (Abu Daud)

Following this precedent set by the Prophet, the Islamic state is responsible to provide employment to its citizens if they have none.

Islam has conferred and acknowledged other human rights also. Their details and illustrations can be seen in the Quran, the Traditions, and the teachings of the pious caliphs and other Muslim jurists.

Roshan wadhwani

Wednesday, August 10, 2011 09:18 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"]Non-Muslims` rights[/SIZE][/FONT][/CENTER][/U][/B]

By Syed Imad-ud-Din Asad
Friday, 25 Feb, 2011

TO many westerners, Islamic law often seems problematic and puzzling. One of the main reasons for this is the variety of contradictory approaches in different Muslim countries regarding the nature of government, fundamental rights, rule of law, rights of non-Muslims, the concept of the welfare state, etc.

Various Muslim regimes, in order to maintain their hold on power, often enact laws and take measures that are inconsistent not only with the western notions of equity and justice, but, more importantly, with provisions given in the basic Islamic texts. Similarly, certain Muslim scholars, trying to gain quick popularity among ignorant Muslim masses in order to further their selfish political ambitions, often make statements that are contrary to Islamic values, as may be ascertained from the Quran and the Sunnah, the two primary sources of Islamic law.

All these factors create a negative image of Islam as people generally make an estimate of an ideology by looking at the behaviour of its adherents.

The status of non-Muslims in Islamic law is a frequently discussed topic. It is a general perception in the West that non-Muslims are second-rate citizens in an Islamic state. However, if we look at the Quran and the Sunnah, we find a different story. In the early and medieval Islamic state, except for the right to political equality, non-Muslims had the same rights as Muslims. Their life, respect and property were as sacred as those of their Muslim counterparts.

Non-Muslims living in an Islamic state were called ‘Dhimmis’. The word ‘dhimmah’ means ‘pledge’ or ‘guarantee’. ‘Dhimmi’, contrary to the prevalent misconception, is not a derogatory term; it signifies that these people were under the protection guaranteed by Allah and His Prophet (PBUH).

There are numerous sayings of the Prophet emphasising that non-Muslim citizens must be treated well and their rights must be protected by the state as well as Muslim members of the community. He once said, “Whoever hurts a Dhimmi, hurts me. And whoever hurts me, he annoys Allah.” (Bukhari) Similarly, “Beware! On the Day of Judgment, I shall myself be the complainant against one who wrongs a Dhimmi….” (Al-Mawardi)

Al-Qarafi, the Islamic scholar, while commenting on the responsibility of the Islamic state to Dhimmis said, “It is the responsibility of the Muslims to the people of the Dhimmah to care for their weak, fulfil the needs of the poor, feed the hungry, provide clothes, address them politely and even tolerate their harm…. The Muslims must also advise them sincerely on their affairs and protect them against anyone who
tries to hurt them or their family, steal their wealth, or violate their rights.”

At this point, it would be apt to discuss the controversial issue of jizyah. Zakat is a tax collected from Muslim citizens; jizyah was the tax collected from adult, male, non-Muslim citizens. The payment of jizyah entitled non-Muslims to state support and protection, and exemption from military service. If a non-Muslim voluntarily fought for the Islamic state, he was exempt from it. Most importantly, if non-Muslims were unable to pay jizyah, the state still looked after them and protected them just like Muslim citizens.

Thus, jizyah was only a tax and not meant to humiliate non-Muslims. If Muslim citizens paid zakat to the state, there was no harm in collecting jizyah from non-Muslim citizens. Do modern western states not impose taxes on their citizens? They do.

Similarly, lack of political equality between Muslims and non-Muslims is viewed as a huge deficiency in Islamic law by westerners. The fact is that a state based on a particular ideology, like Islam, should be governed by people who adhere to it. In other words, owing to its ideological nature, a non-Muslim cannot become the head of an Islamic state.

Simply speaking, religion and ideology are not that different from each other. Therefore, the requirement of allegiance to Islam is the same as the requirement that an American, in order to hold a public office, undertake an oath to a fundamentally bourgeois constitution. Just as the Sharia signifies certain values, the constitution of the US signifies certain values.

Unlike other beliefs and systems, Islam cannot be accused of conducting forced conversions, witch hunts, inquisitions and holocausts. In fact, Muslim territories often served as a refuge for non-Muslims facing oppression and persecution in other places. Spain, under Muslim rule, was the only place in Europe where Jews could live with safety and dignity. After the fall of Muslim Spain, Jews were expelled from there and they found a sanctuary in another Muslim realm, i.e., the Ottoman Empire.

Muslim India was another example. Despite centuries of Muslim rule, the majority of its population remained non-Muslim. It is a well-known fact that Muslim rulers even made generous donations to temples and other religious places of Hindus and others. It is also interesting to note that, according to Al-Maqrizi, all the famous churches of Cairo were built during Muslim rule. Considering all these historical facts, the destruction of two statues of the Buddha in Afghanistan, in 2001 by the Taliban government was totally un-Islamic. They did not act in accordance with Islam; it was a deplorable attempt to further their own political interests by manipulating the religious emotions of their ignorant Muslim population.

It is important not to confuse such despicable actions with Islamic values. For instance, if a Jew kills a man, it would be outrageous to say that Judaism makes murderers. Similarly, it would be utterly incorrect to say that the Spanish Inquisition was conducted because the Gospel instructed so.

Roshan wadhwani

Wednesday, August 10, 2011 10:00 PM

[B][U][CENTER][FONT="Georgia"][SIZE="4"]List Of The Topics Posted On This Thread[/SIZE][/FONT][/CENTER][/U][/B]

1.[B] Zakat
2. Fasting
3. Prayer
4. The Day Of Judgement
5. Belief In Risalat
6. Tauheed
7. Jihad
8. Sharia Law
9. Ijtihad
10. Rights Of Minorities (Posted By Agha Zuhaib)
11. Islamic Social System
12. Judicial System Of Islam
13. Political System Of Islam
14. Rights Of The Citizens In Islamic State (Posted By Syeda Sabaht)
15. Purdah In Islam
16. Charity And Alms Giving (Posted By Syeda Sabaht)
17. Importance Of Hajj (Posted By Syeda Sabahat)
18. Women In Islam
19. Polygamy In Islam
20. Human Rights In Islam
21. Non-Muslims’ Rights In Islam
[/B]

Roshan wadhwani

Thursday, August 11, 2011 05:47 PM

[B][U][CENTER][FONT="Georgia"][SIZE="6"][COLOR="Olive"]ZAKAT[/COLOR] [/SIZE][/FONT][/CENTER][/U][/B]

• [B]While defining Zakat, examine its Socio-Economic significance in Islamic Society.[/B] [COLOR="Purple"](2002)[/COLOR]

• [B]Islam pays a lot of stress on the circulation of money. Describe in the light of Zakat system.[/B] [COLOR="purple"](2008)[/COLOR]

• [B]In Islam the purpose of Zakat is purity of wealth, abolishing poverty, hunger and ignorance but his has not been achieved yet. What pratical steps are needed for attaining this end?[/B][COLOR="purple"](2009)[/COLOR]

Above is the list of the repeated questions regarding the topic zakat in different years and from different angles..

Here is my outline Keeping all the three questions in veiw:

[B][U]ZAKAT[/U][/B]

[B]• Definition

• Importance Of Zakat In The Light Of Quran And Hadith

• Kinds Of Property On Which Zakat Is Obligatory

• Recipient Of Zakat

• Persons Who Cannot Be Given Zakat

• Virtue Of Zakat

• Punishment For Not Giving Zakat

• Benefits Of Zakat
i) Purification of Soul
ii) Purification of Wealth
iii) Creates Love in Human beings
iv) Solution for Unemployment
v) Solution for Unequal Distribution of Wealth
vi) Wide Circulation of Wealth
vii) Elimination of Poverty
viii) Treasury of Islam
ix) Insurance Company of Muslims
x) Reduction in Crimes
xi) Solution for Depression
xii) Wide Circulation of Wealth

• Social Impact Of Zakat

• Economic Impact Of Zakat

• Islam Concerns for The Poor-Zakat And Poverty Alleviation

• Restabilising The Institute Of Zakat OR Steps To Achieve The Purpose Of Zakat

• Conclusion[/B]

Dear Syeda Sabahat rectify the mistakes in outline if any and also simplify it according to the requirement of the question in different years like from above outilne wat points wud be appropriate to add in the question asked in 2002, then in 2008 and lastly in 2009.....waiting for reply...Regards

Roshan wadhwani

Friday, August 12, 2011 05:43 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="Olive"]FASTING[/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

• [B]Describe the importance and philosophy of FASTING (SAUM) also explain its individual and collective benefits. [COLOR="Purple"](99)[/COLOR]

• Define the doctrine of "Roza" and explain how to achieve the goals of mutual co-operation and collective justice besides the purification of individual soul through the application of this doctrine. [COLOR="purple"](2007)[/COLOR][/B]

[U][B]Fasting/Saum/Roza

Outline:[/U]

• Definition Of Fasting

• Significance Of Fasting

• Individual Benefits
i) Spiritual Benefits
ii) Physical Benefits
iii) Moral Benefits
• Taqwa In Ramazan

• Collective Benefits
i) Social Benefits
ii) Economic Benefits

• Conclusion[/B]

maha4799

Friday, August 12, 2011 06:07 PM

@ roshan

ZAKAT

• concept of zakat

• Importance Of Zakat In The Light Of Quran And Hadith

Benefits Of Zakat
i) Purification of Soul
ii) Purification of Wealth
iii) Creates Love in Human beings
iv) Solution for Unemployment
v) Solution for Unequal Distribution of Wealth
vi) Wide Circulation of Wealth
vii) Elimination of Poverty
viii) Treasury of Islam
ix) Insurance Company of Muslims
x) Reduction in Crimes
xi) Solution for Depression
xii) Wide Circulation of Wealth

• Kinds Of Property On Which Zakat Is Obligatory

• Recipient Of Zakat

• Persons Who Cannot Be Given Zakat

• Virtue Of Zakat

• Punishment For Not Giving Zakat

•
• Social Impact Of Zakat

• Economic Impact Of Zakat

• Islam Concerns for The Poor-Zakat And Poverty Alleviation

• Restabilising The Institute Of Zakat OR Steps To Achieve The Purpose Of Zakat

• Conclusion

i think this should be the sequence, on the whole a good attempt i have already qualified css, thats why kuch idea to zaroor hai

best of luck

Roshan wadhwani

Friday, August 26, 2011 05:53 PM

[B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="Olive"]AKHIRAT[/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

[B]• Why the faith on the ‘Day of Judgment’ is necessary? How it affects the Human life? [COLOR="Purple"](1999)[/COLOR]

• Explain with arguments the Self-Reformation (Islam-e-Nafs) and construction of moral according to the need and importance of the faith of the Day of Judgment (Akhirat) [COLOR="purple"](2003)[/COLOR]

• Describe the importance of the concept of the “Day of Judgment” and explain the practical results of this notion of the Private and Public life of the people. [COLOR="purple"](2008)[/COLOR][/B]

[B][U][COLOR="Olive"]The Day Of Judgement[/COLOR][/U]

[U][COLOR="Purple"]Outline:[/COLOR][/U]

• Meaning Of The Judgement Day
• Day Of Judgement In Different Religions:
• Islamic Concept Of Life Hereafter
• Signs Of The Day Of Resurrection
• The Effects Of The Belief In Resurrection On The Life Of Man:
• How the day of the judgement in Islam is a concept of accountability and justice?
• Importance Of This Faith[/B]

SYEDA SABAHAT

Tuesday, September 06, 2011 10:42 AM

[QUOTE=Roshan wadhwani;344826][B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="Olive"]AKHIRAT[/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

[B]• Why the faith on the ‘Day of Judgment’ is necessary? How it affects the Human life? [COLOR="Purple"](1999)[/COLOR]

• Explain with arguments the Self-Reformation (Islam-e-Nafs) and construction of moral according to the need and importance of the faith of the Day of Judgment (Akhirat) [COLOR="purple"](2003)[/COLOR]

• Describe the importance of the concept of the “Day of Judgment” and explain the practical results of this notion of the Private and Public life of the people. [COLOR="purple"](2008)[/COLOR][/B]

[B][U][COLOR="Olive"]The Day Of Judgement[/COLOR][/U]

[U][COLOR="Purple"]Outline:[/COLOR][/U]

• Meaning Of The Judgement Day
• Day Of Judgement In Different Religions:
• Islamic Concept Of Life Hereafter
• Signs Of The Day Of Resurrection
• The Effects Of The Belief In Resurrection On The Life Of Man:
• How the day of the judgement in Islam is a concept of accountability and justice?
• Importance Of This Faith[/B][/QUOTE]

[B]no roshan mere university open ho gai ha mujhe sirf sunday ka time milta ha reply kerne k lea aj off ha to socha reply ker doon.

now come to answer hmmmm.. i think answer would be like this

*meaning of akhirat

*its concept in islam

*concept of akhirat in other religions.

*its proofs in quran like surah taha ayat no:55, surah yaseen ayat no:78-79,surah sajdah ayat no:20.

*why its important to believe on the day of judgement?

*what would be the result if we will not believe on this day?

1)man become irresponsible
2)he would have more love for this world.
3)narrow thinking/prejudiced
4)dislyoal to others
5)all his amaal would be ruined.
and e.t.c

*its effects on indiviual life
*collective benifits.

this is a complete outline for all questions roshan.and remember dear try to write short headings and use synonymes instead of long words.

regards sabahat.[/B]

Roshan wadhwani

Saturday, September 10, 2011 10:45 AM

[B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="Olive"]PRAYER[/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

• [B]Define the philosophy of Salaat and explain its importance in the light of Quran and Sunnah. Also state its impact on the life of an individual and community.[COLOR="blue"](97)[/COLOR]

• Describe the importance and philosophy of prayer. Also explain its individual and collective benefits. [COLOR="Blue"](2000)[/COLOR]
[/B]

[B][U]Prayer/Salaat/Namaz;[/U][/B]

[B][U]Outline:[/U][/B]

• [B]Introduction/Philosophy Of Salaat
• Importance Of Salaat In The Light Of The Quran And Hadith
• Benefits Of Salaat
a) Individual Benefits
b) Collective Benefits
i) Social Organization And Social Discipline
ii) Mosque As Community Centre
iii) Mutual Cooperation And Help
iv) Equality And Brotherhood
v) Training In Jihad (Holy War)
vi) Respect For The Rights Of Others
vii) Tolerance
viii) Unity
•Conclusion[/B]

SYEDA SABAHAT

Friday, September 16, 2011 10:56 AM

[QUOTE=Roshan wadhwani;350590][B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="Olive"]PRAYER[/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

• [B]Define the philosophy of Salaat and explain its importance in the light of Quran and Sunnah. Also state its impact on the life of an individual and community.[COLOR="blue"](97)[/COLOR]

• Describe the importance and philosophy of prayer. Also explain its individual and collective benefits. [COLOR="Blue"](2000)[/COLOR]
[/B]

[B][U]Prayer/Salaat/Namaz;[/U][/B]

[B][U]Outline:[/U][/B]

• [B]Introduction/Philosophy Of Salaat
• Importance Of Salaat In The Light Of The Quran And Hadith
• Benefits Of Salaat
a) Individual Benefits

[B][COLOR="DarkRed"]1)save indiviual from bad habits and deeds.
2)good social relations with others.(like when they gahter for prayers)
3)brotherhood promotion
4)obediance of master(ameer of mosque)
5)promote puntuality in us.
6)keep us hale and healthy bcoz prayers is a good physical exercise.
7)promote spirit of rights and obligations.
8)help in building good character.[/COLOR][/B]

[B][COLOR="Navy"]also add spirtual benifits like
1) tskeen-i qalb
2)falah-e-akhrawi ki umeed
3)raza-e-ilahi[/COLOR][/B].

b) Collective Benefits
i) Social Organization And Social Discipline
ii) Mosque As Community Centre
iii) Mutual Cooperation And Help
iv) Equality And Brotherhood
[B][COLOR="DarkGreen"]v) Training In Jihad (Holy War)(plz exclude it i don`t think that you should mention it here)[/COLOR][/B]

vi) Respect For The Rights Of Others
vii) Tolerance
viii) Unity
•Conclusion[/B][/QUOTE]

[B][COLOR="Purple"]good roshan.don`t worry dear ma jab tak zinda hun late he sahi per ma pani her post ka reply zaroor karun gi.

duaon ma yad rakhea ga.

regards sabahat.[/COLOR][/B]

Roshan wadhwani

Saturday, September 17, 2011 10:19 AM

[B][U][CENTER][FONT="Georgia"][SIZE="5"][COLOR="DarkOliveGreen"]TAUHEED [/COLOR][/SIZE][/FONT][/CENTER][/U][/B]

• [B]Define Tauheed (Unity of Allah) in a scholarly manner describing its significance and effects on human life. [COLOR="Blue"](2001)[/COLOR]

• Explain the belief of Tauheed in scholarly manner describing its effect on human life. [COLOR="blue"](2004)[/COLOR]

• Identify the importance of the concept of "Towheed" and explain the practical results of this principle on the private as well as public aspects of the human life. [COLOR="blue"](2007)[/COLOR][/B]

[B][U]Tauheed[/U][/B]

[B][U]Outline:[/U][/B]

• [B]Definition
• Significance Of Tauheed
• Effects Of Tauheed
i) Width Of Vision
ii) Self-respect
iii) Modesty And Humbleness
iv) Virtuous And Upright
v) Satisfaction Of Heart
vi) Determination
vii) Peace And Contentment
viii) Obedience
• Conclusion
[/B]

01:04 AM (GMT +5)

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