The Significance of the Lunar and Solar Eclipses in Islam

In the name of Allah...

Praise be to Allah who has bestowed on us the grace of the sun and moon,

Peace be upon our prophet Muhammad the best of those who carried the message for human beings, and peace be upon his family, companions and upon all those who feared standing before their Lord....

The Solar and Lunar Eclipse is an admonition from Allah to the human beings

Allah's Apostle said, "The sun and the moon are two signs amongst the signs of Allah. They do not eclipse because of someone's death or life. So when you see them, invoke Allah and pray till the eclipse is clear." [Agreed upon and this exact narration is for Muslim]

‹‹إن الشمس والقمر آيتان من آيات الله. يخوف الله بهما عباده . وإنهما لا ينكسفان لموت أحد من الناس . فإذا رأيتم منها شيئا فصلوا وادعوا الله . حتى يكشف مابكم››

متفق عليه واللفظ لمسلم

The solar eclipse

The solar eclipse is a strange phenomenon with which the people were occupied in all ages and they weaved myths and legends about its meaning, as they thought that it refers to one of the following:

1- A kind of fear;
2- Death of one of the great people;
3- The birth of a king or a leader;
4- The falling of a ruler;
5- Warning of a natural disaster;
6- Losing a war or any of their null thoughts.

They are two signs from Allah:

"The sun eclipsed at the life-time of Allah's Apostle on the day when (his son) Ibrahim died. So the people said that the sun had eclipsed because of the death of Ibrahim. Allah's Apostle said, "The sun and the moon do not eclipse because of the death or life (i.e. birth) of some-one. When you see the eclipse pray and invoke Allah." [Al-Bukhari]

‹‹انكسفت الشمس يوم مات إبراهيم ، فقال الناس: انكسفت لموت إبراهيم. فقال رسول الله صلى الله عليه وسلم : إن الشمس والقمر آيتان من آيات الله ، لا ينكسفان لموت أحد ولا لحياته ، فإذا رأيتموهما فادعوا الله وصلوا حتى ينجلي››

رواه البخاري

In another narration:" so pray whenever you see them." [Narrated by Muslim]

‹‹...فإذا رأيتموها فافزعوا للصلاة››

رواه مسلم

In a third narration: "when you see the eclipse, remember Allah and say Takbir (to say Allah Akbar), pray and give Sadaqa (charity)." [Al-Bukhari]

‹‹...فإذا رأيتم ذلك فادعوا الله ، وكبروا وصلوا وتصدقوا››

رواه البخاري

From the foregoing, we know that the prophet at the time of eclipse prayed and called the people to prayer, so once we saw the solar eclipse at any time of the day even before sunset, we should perform what the prophet (peace and blessings be upon him) has ordered us of invocation, remembrance of Allah, Takbeer (to say Allah Akbar), asking Allah's forgiveness, giving charity, prayer and then remind and advice people as the prophet (peace and blessings be upon him) did.

Note: the prophet (peace and blessings be upon him) prayed Kosoof (eclipse) prayer one time in Madina on Monday the 29th of Shawal in 10th year A.H after 85 minutes of sunshine.

How does the solar and lunar eclipse happen???

First: the solar eclipse happens when the moon lies between the sun and earth.

Second: the lunar eclipse happens when the earth lies between the sun and moon.

Types of solar eclipses:

· The total eclipse in which the sun disk completely disappears.
· The partial eclipse in which the sun disk partially disappears .
· The annular eclipse in which the sun appears as a flaming ring with blurred center.

Notice: the solar and lunar eclipse time (whether in the past or future) can be accurately known because the earth and moon have a constant speed in their orbit which was created by the Lord of mankind.

* Having the knowledge of eclipses definite times by the astronomical calculations, doesn't mean that they are not a sign of frightening.

The danger of looking at the sun during the eclipse time:

We, specially children, mustn't look at the sun with our naked eyes during the time of eclipse as that may cause permanent damages in eye retina and may lead to blindness because of infrared rays, these damages may appear after a period of time.

Dear brother if you want to watch the eclipse, you should put on a special glass or an x rays panel, at least.

Darkness during the day time:

When the moon begins to pass in front of the sun, darkness gradually spread till it completely covers the sky (in case of total eclipse) and a unique awful scene of darkening during the day time can be watched.

Some phenomena that accompany the total eclipse:

· The flowers will bend and shut itself off as if it were the night.
· Bees are confused.
· Birds stop singing

And other effects that are known only by Almighty Allah, the creator of the earth and heavens.

Dear beloved brothers:

If the flowers are bending at the time of eclipse and may be in a state of prostrating to Almighty Allah, why don't we (Muslims) bow ourselves and prostrate for Almighty Allah instead of being in a state of diversion and inattention at the time of this strange phenomenon. Also if the bees feel with confusion and birds keep silent and stop singing in a state of glorification, exaltation and fear of Allah who created the earth and heavens, where is our glorification for Almighty Allah and our fear of Him?

The moon continues its way till its covering for the sun light is ended and gradually everything regains its natural status with Allah's will…Glory be to Allah…

What is requested from every Muslim at the time solar or lunar eclipse?

There are a lot of things we should do at the time of this strange phenomenon, the most important of which is:

The solar and lunar eclipse (kosoof) prayer.

· Its jurisprudential ruling: proved sunnah;
· Its time: its time begins at the time of eclipse and passes away by the end of eclipse;
· Its way of performance: it consists of two Rakat; in each one, there are two bowing, standing and prostrations.

Remarks about (kosoof) eclipse prayer:

1. It is better to be prayed in congregational prayer in the mosque as the prophet (peace and blessings be upon him) did.

2. It should be preceded by the following call; As-Salat Jameaa (people are being gathered for prayer).

3. It is prayed without Azan (call to prayer) or Iqama.

4. It is a sunnah to prolong the recitation (of the holy Quran) during prayer.

5. It is also a sunnah to prolong the bowing and prostration.

6. The Imam delivers two khuttba (sermon) after prayer.

7. The Imam prolongs the invocation till the eclipse is cleared.

8. It is permissible to be prayed in congregational or single prayer, with a loud or secret reading, with or without khuttba (sermon).

9. It is prayed in both travelling and residence, by old and young people.

10. Children and women can attend this prayer.

Note: some scholars said: “Muslim isn't requested to pray kosoof (eclipse) prayer unless he sees the eclipse with his naked eyes.”

The prophetic signs in the eclipse ahadith (prophetic traditions):

First: if the prophet was calling for his own glory or seeking for a high position, he would take the chance and agree the people when they said that the sun had eclipsed because of the death of Ibrahim (the prophet's son), but he didn't do that as he refused this null saying.

Second: Although the prophet was sad for his son's death, he conveyed Allah's message, announced the truth and refuted the suspicions and null talking.

Third: naturally, the man is curious especially towards the strange phenomena, so at the time of eclipse the people, especially children look at the sun and that may cause blindness to them. When the prophet (peace and blessings be upon him) said: “so pray whenever you see them.”

 

‹‹...فإذا رأيتموها فافزعوا للصلاة››

 

He urged the people to be occupied with the eclipse prayer and in this case they will have no time to look at the sun and expose themselves to that dangerous phenomenon. In addition to its great reward for Muslims, prayer is considered a protection for the Islamic society…what a great mercy of Allah…

Fourth: unlike the Eid (feast) prayer that is performed in the open places, the kosoof (eclipse) prayer is performed in the mosques. Protecting the Muslim from looking at the sun may be one of the wisdoms behind that…Glory be to Allah…

Fifth: when the prophet showed that the sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of someone's death or life, he preceded the time and all people in nullification of all the myths that people thought. The prophet also showed this scientific truth which is recently discovered…He is really a prophet sent by Almighty Allah the creator of the earth and heavens.

Sixth: when the prophet said “So invoke and pray till the eclipse is clear”

‹‹...فصلوا وادعوا حتى يكشف ما بكم››

رواه البخاري

He showed that eclipse is a phenomenon begins and will come to an end during specified time. So who has taught the prophet (peace and blessings be upon him) this scientific truth although he was an illiterate prophet who can't read or write and knew nothing about astronomy??? …I bear witness that there is deity but Allah and Mohammad is the messenger of Allah…

Finally: unlike the sun which is regular in its rise and down, the eclipse doesn't occur periodically but sometimes it occurs once a year, twice a year, once in two years or once every ten years and sometimes it is total and another times is partial, so all that reminds us with Almighty Allah's omnipotence on his creatures.

Dear beloved brothers: the eclipse is considered a warning from Allah for His servants, the Almighty Allah says “ And We send not the signs except as a warning.” [Al-‘Isra’ 17:]

{...وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا}

الإسراء: 59

Transliteration: wama nursilu bialayati illa takhweefan

Some people went astray and didn't understand this divine wisdom behind the eclipse, as they saw it an ordinary matter, neglected it and didn't repent to Almighty Allah.

We invoke Almighty Allah to make us among those whom He says about them: "And remind, for indeed, the reminder benefits the believers." [Az-Zaariyat 51:55]

{وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ}

الذاريات: 55

Transliteration: Wathakkir fainna alththikra tanfaAAu almumineena

Note: we hope that the officials in our Islamic world revive this blessed Sunnah (the Kosoof (eclipse) prayer) and tell the people with its time via TV, Radio, Newspapers, internet ….etc, to acquire the great reward with Allah's will.

We ask Allah to accept your righteous deeds, and peace be upon you all.


Translated by Wahtakker.info website  

• Source: موقع وذكر الإسلامي

SAHABA IN ISLAM OR COMPANIONS OF PROPHET MUHAMMAD ﷺ

Sahaba are the companions (includes both Male and Female) of Prophet Muhammad (May Allah honour Him and grant Him peace) during His life time.

Sahabi is someone who saw or met Prophet Muhammad (May Allah honour Him and grant Him peace) and believed in him as well as died as a Muslim. Those that saw him but held off believing in him until after his passing are not considered Sahaba but Tabaeen. Sahabi is used to refer a single companion of Prophet and the word Sahaba is used for plural ie, more than one companion of Prophet. ^[1]

Quranic reflection

It is compulsory for every Muslim whether male or female to believe in Sahaba (companions of Prophet Muhammad(May Allah honour Him and grant Him peace) Allah (Glory be to Him) has set a criteria for the believers to follow them as mentioned in various places of the Qur'aan So if we Muslims want to be on right path then its compulsory for us to follow the companions of Prophet Muhammad(May Allah honour Him and grant Him peace) as mentioned in Qur’an. Surah Baqrah 2:137, Surah Nisa 4:115 Surah Taubah 9:100, Surah Fath 48:29 and Surah Bayyinah 98:8. ^[2]

Types of Sahaba

1. As Sabiqoon Al Awaloon:The People,who became Muslim before Badr  are called As Sabiqoon Al Awaloon. They are further categorized as
a) Muhajreen:  Those who immigrated from Makkah.
b) Ansar:  These includes those inhabitants of Madina, who Helped Prophet Muhammad (May Allah honour Him and grant Him peace) and muhajreen on their arrival to Madina after migrating from Makkah.

2. Major Sahabah:The people who were Muslims before victory of Makkah and Participated in most of the wars with Prophet Muhammad (May Allah honour Him and grant Him peace).     

3. As'habuttulaqa: Those who accepted Islam after victory of Makkah comes under As'habuttulaqa. ^[3]

Status of Sahaba

They are considered as best of the Ummah, followed by Tabaeen and Taba tabaeen.  Narrated by Abdullah ® and Aisha ® in other narration: The Prophet (May Allah honour Him and grant Him peace) said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness." Sahih Al Bukhari  Vol 5:3, Vol 8: 437 and Sahih Al Muslim 6159. ^[4]

Virtues of Sahaba

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not revile my companions, for by the One in Whose hand is my soul, if one of you were to spend the equivalent of Uhud in gold, it would not amount to a mudd of one of them, or half of that.” Narrated by al-Bukhaari (3673) and Muslim (2540).

Ibn Mas’ood (may Allaah be pleased with him) said: Allaah looked into the hearts of His slaves, and He saw that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of people’s hearts, so He chose him for Himself and sent him with His message. Then He looked into the hearts of His slaves after the heart of Muhammad, and He found that the hearts of his companions were the best of people’s hearts, so He made them the supporters of His Prophet, who fought for His religion. So whatever the Muslims think is good, is good before Allaah, and whatever they think is bad, is bad before Allaah. Narrated by Ahmad in al-Musnad (1/379). The scholars of hadeeth said: Its isnaad is hasan. ^[5]

Scholars view

Al-Imam Ahmad bin Hanbal [d.241h], may Allah have mercy on him said, "From the fundamental principles of sticking to the Sunnah of the Messenger of Allah, prayers and peace upon him, is sticking to [and understanding] the Sunnah however the Companions of the of the Messenger of Allah, prayers and peace upon him, stuck to [and understood] the Sunnah...".


As-Shaykh Rabee' bin Hadi al-Madkhali, may Allah protect him, said in his explanation of al-Imam Ahmad's [d.241] words, "The understanding of the Companions, may Allah be pleased with them, is the criterion by which people who are seeking the truth weigh their affairs. All of what the Messenger of Allah, prayers and peace upon him, and his companions, may Allah be pleased with them, adhered to was [and is] guidance and good counsel.


The Companions of the Messenger of Allah, prayers and peace upon him, stuck firmly to the book of Allah, the Most High, and the Sunnah of the Messenger of Allah, prayers and peace upon him. They stuck firmly to his sunnah, prayers and peace upon him, in the affairs of belief, in the affairs of worship, and in dealing with one another. So al-Imam Ahmad [d.241.h], may Allah have mercy on him, has enlightened us to this monumental, vast principle (i.e. sticking to the understanding of the companions) that nothing, especially belief, in the religion of Islam is excluded from it." ^[6]

Following Their Footsteps

All this should suffice as evidence that the correct understanding of Islam is that of the first three generations and all those that follow their path, in truth. There is no disagreement among Muslim scholars that the best generations of Islam are to be followed, that the interpretation of the Qur'aan and Sunnah they agreed upon is regarded as the correct one, and that we are to approach the Deen (way of life) in the manner they approached it. We are obliged to follow them, and that means, first and foremost, to have the same creed as they did, no deviations, no additions and no deletions. We also have to approach `ibadah in the same way, no innovations, no additions and no deletions. We take all of the Sunnah and refer all disagreements to Allah (Glory be to Him) and His Messenger, as Allah commanded us in the Qur'an.Surah Nisa4:59. To follow the Sahaba does not only mean to have the same understanding of the prescripts of belief as they did. That belief must be manifested in our actions and to follow the Sahaba also means to possess their other characteristics, some of which have been identified by our scholars as:

• The full acceptance of the Revelation

• The deep influence of the faith and the revelation on one's life

• The application of this knowledge to the individual and collective life

• Inviting others to do good deeds

• Enjoining what is right and forbidding what is wrong

• Giving advice to every Muslim

Conclusion

The Sahaba presented every action according to the scales of the Sharee`ah (Islamic Law), they used to remember and think a lot about death, they were forgiving to those who wronged them in any way, they had a great respect for the honour of other Muslims, for whom they desired only good, they were mindful of their prayers, they used to put the Hereafter before this Dunya (world), they realized that they could not thank Allah enough and they stayed away from the sinful and their gatherings. Allah (Glory be to Him), The Exalted, most appropriately describes them: "Muhammad is the Messenger of Allah, and those who are with him (the Companions) are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their faith) is no their faces (foreheads) from the traces of (their) prostration (during prayers)." Qur’an.Surah Fatah 48:29. We ask Allah (Glory be to Him) to enable us to learn about the lives of the Sahaba and to make our lives resemble theirs. For, as Ibn Tahmiya (May Allah have Mercy on Him) said, "Whoever will read their biographies with understanding and insight, and will come to know the rewards bestowed by Allah (Glory be to Him) upon them, he will certainly realise that these are the best among humans after the Prophets (Peace be upon them All). Neither there has been anyone like them nor will there be." ^[7]

References

[1] http://www.kalamullah.com/aqeedah15.html
[2] http://quran.com/
[3] http://hilaalalislamiy.blogspot.in/
[4] http://www.sunnah.com/
[5] http://islamqa.info/en/ref/83121
[6] http://hilaalalislamiy.blogspot.in/
[7] http://www.kalamullah.com/aqeedah15.html

How prophet Muhammad (pbuh) treated his wives

How prophet Muhammad (pbuh) treated his wives
The Prophet Muhammad (Peace and blessings be upon him) gave us a striking example of how to treat women in his sunnah, but so many men follow the sunnah and forget that a major component of it is the prophets (pbuh) treatment of his wives, this is a reminder for all those guys who are married or inshallah when they get married to remember the sunnah of the prophet (pbuh) and the value and blessing of a wife.
Knowing their Feelings
The Prophet – Peace be upon him – was telling Aisha – May Allah be pleased with her: “I know well when you are pleased or angry from me. Aisha replied: How you know that? He said: When you are pleased with me you swear by saying “By the God of Mohammad” but when you are angry you swear by saying “By the God of Ibrahim”. She said: You are right, I just desert you name. In another narration the same tradition ended by saying: “No, by the God of Ibrahim”.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2439
Understanding their Jealousy & Love
Umm Salama – May Allah be pleased with her – narrated: she brought food in a dish of her own to the Prophet – Peace be upon him – and his companions. Seeing that, Aisha came holding a tool and broke the dish out of jealousy. Understanding the situation, the Prophet took the two halves of the dish and said to his companions: Eat your food, it is just the jealousy of your mother, then the Prophet took the dish of Aisha and gave it to Um Salama and gave the dish of Um Salama to Aisha.
Narrated by: Um Salama – Degree: Right – the narrator: Al-Albani – The Source: Sahih Al-Nasa’i – Page or number: 3966
Understanding their Psychology & Nature
The Prophet – peace be upon him – said: “Treat women kindly, they were created from a rib, and the most crooked part of the rib is the highest part thereof; so, if you tried to rectify the rib it will be broken and if you left the rib as it is, it will remain crooked, and women are just like this; therefore treat them kindly”.
Narrated by: Abu Huraira – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 3331
This tradition is not for dispraising women as understood by the public, contrary, it is for teaching and educating men. Moreover, this tradition expressed the accurate understanding of the nature of the women and indicated the possibility of leaving the woman as it is in the permissible things but to guide her if she exceeded the permissible limits such as doing the sins and neglecting the duties.
Complaining to & Consulting them
The Prophet – peace be upon him – has consulted his wives in the most delicate and important matters such as consulting his wife Um Salama – May Allah be pleased with her – in Al-Hudaibia Treaty. The Prophet – Peace be upon him – has written the treaty between him and the polytheists of Quraish in Al-Hudaibia region, in the Hudaibia year and told his companions: Go to make immolation and shave, but no one responded. The Prophet – peace be upon him – repeated that three times but still no one responded to him. Then the Prophet – Peace be upon him – went to Um Salama and told her about the matter. Hearing that, Um Salam said: O Prophet of Allah, just go and don’t speak to any one until you make your immolation and shave. The Prophet – Peace be upon him – went out and did not speak to any one until he did the same. Seeing that, the companions stood and make their immolation and began shaving for each other to the degree that some of them was about to kill the other out of their grief.
Narrated by: Um Salama Hind Bint Abi Umayiah – Degree: successive – the narrator: Ibn Jarir Al-Tabari – The Source: Tafsir Al-Tabari – Page or number: 2/293
Demonstrating his Love & Loyalty to them
The Prophet – Peace be upon him – told Aisha in the long tradition of Um Zara’ narrated by Al-Bukhari: I am in my love and loyalty to you just like Abi Zara’ and Um Zara” Aisha replied: You are dearer to me more than my father and mother, you are even more loyal and loving than Abi Zara’ to Um Zara”.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 5189
Choosing the Best Nicknames to them
The Prophet – Peace be upon him – was calling Aisha: O Aish (nickname of Aisha), this is Jabril (Angle of revelation) telling you the greetings. Aisha said: May peace and blessings be upon him, you (The Prophet) see what I can’t see. The Prophet – Peace be upon him – was calling Aisha “Al-Humairaa” (i.e. white-skinned woman).
Narrated by: Aisha – Degree: Right attribution – the narrator: Ibn Hijer Al-Asqalani – The Source: Fateh Al-Bari of Ibn Hijer – Page or number: 2/515
Eating & Drinking with them
Aisha – May Allah be pleased with her – said: When I drink water from the pot while in menstruation period and give the pot to the Prophet – Peace be upon him – he drinks from the same place which touched my mouth, moreover, during menstruation, I was eating from the piece of meat and giving the same to the Prophet – Peace be upon him – and the Prophet puts his mouth in the same place of mine.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 300
Not Complaining of their Circumstances
Aisha – May Allah be pleased with her – said: I was combing the hair of the Prophet – Peace be upon him – while in menstruation.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 295
Leaning & Sleeping in their Laps
Aisha – May Allah be pleased with her – said: the Prophet – Peace be upon him – was leaning on my lab while in menstruation and read Quran.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 297
Going on Picnics & Accompanying Them
The Prophet – Peace be upon him – was casting lots between his wives when he wants to go out. Once, the Prophet cast a lot between his wives and the lot was the share of Aisha and Hafsa together. At night, the Prophet walks with Aisha and speaks to her. Knowing that, Hafsa told Aisha: Why don’t you ride on my camel and I ride yours and see what happens? Aisha replied: okay. Then Aisha rode the camel of Hafsa while Hafsa rode the camel of Aisha. The Prophet – Peace be upon him – then went to the camel of Aisha while Hafsa riding it, greeted her and walked together until they got down. Seeing that, Aisha felt jealousy and tried to put her leg between the lemon grass and say: O my Lord, send a scorpion or a sneak to sting me, this is your Prophet and I can’t say anything to him.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2445
Helping them in the Household Duties
Aisha – May Allah be pleased with her – was asked about the manners of the Prophet in his home? She replied: He was helping in doing the family duties and when he hears the call of prayer he goes out.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 5363
Depending on himself to Relieve them
Aisha – May Allah be pleased with her – was asked about the manners of the Prophet – Peace be upon him – in his home? She replied: He washes his clothes, milks his ewe, and serves himself.
Narrated by: Aisha – Degree: Right – the narrator: Al-Albani– The Source: Sahih Al-Jame’ – Page or number: 4996
She said also: he sews his clothes, cleans his shoes and does what men generally do in their homes.
Narrated by: Aisha – Degree: Right – the narrator: Al-Albani – The Source: Sahih Al-Jame’ – Page or number: 4937
Tolerating for their Happiness
Aisha narrated that Abu Baker – May Allah be pleased with them – entered to the home of the Prophet – Peace be upon him – while two young girls were striking on the tambourine and signing and while the Prophet – Peace be upon him – laying and covering himself with his clothes. Seeing him, the Prophet uncovered his face and told him: O Aba Baker, let them continue, it is the days of Eid (festival). The said days were Mina Days and the Prophet – Peace be upon him – was in the Medina.
Narrated by: Aisha – Degree: Right – the narrator: Al-Albani – The Source: Al-Sahih An-Nasai – Page or number: 1596
Treat them Fairly while Angry
Once, Aisha was angry of the Prophet – Peace be upon him – So, he told her: Do you accept Abu Obaida Bin Al-Jarrah as a judge between us? She replied: No, this man will not issue a judgment against you in my favor. He said: Do you accept Omar as a judge? She replied: I fear Omar. He said: Do you accept Abu Baker (her father)? She replied: Yes I accept him.
Calm Them Down In Panic
The Prophet – Peace be upon him – was putting his hand on the shoulder of his wife when she is angry and saying: “O Allah, forgive her sins, relieve her heart from rage and protect her from distress”.
Giving Presents and Showing Affection to their Friends
Aisha – May Allah be pleased with her – said: I have not ever been jealous of any woman more than Khadijah in spite of not seeing her. The Prophet – Peace be upon him – was slaughtering the sheep and says: Send it to the friends of Khadijah”. One day I made him angry; I told him: Why Khadijah! The Prophet – Peace be upon him – said: “I was endowed with her love”. Another narration for this tradition ended in the story of the sheep without the remainder.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2435
74712- When he slaughters the sheep says: Send it to the friends of Khadijah.
Narrated by: Aisha – Degree: Right – the narrator: Al-Albani – The Source: Sahih Al-Jame’ – Page or number: 4722
Praising & Thanking them
The Prophet – Peace be upon him – said: The rank of Aisha to the other women is like the rank of the porridge to the other foods.
Narrated by: Anas Bin Malek – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2446
Feeling Happy when they are Happy
Aisha – May Allah be pleased with her – narrated that she was playing with the toy girls when she was with the Prophet – Peace be upon him. She added: My friends were coming to visit me and they were feeling shy of the Prophet – Peace be upon him – but he was letting them in to me. In another narration in the tradition of Jarir: I was playing with toy girls while in his home.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2440.
Feeling Pleased when they are Glad
Aisha – May Allah be pleased with her – said: Once, the Prophet – Peace be upon him – came from a battle and there was a cover for my toy girls in my room. The wind uncovered the toy girls. Seeing that, the prophet said: What is this? She replied: my daughters. He said: What is the thing between them? She replied: it is a horse. He said: What is this thing on the horse? She replied: they are two wings. He said: A horse with two wings!! She replied: didn’t you hear that Sulaiman bin Dawood – Peace be upon them – was having horses with wings? The Prophet then laughed until his molars appeared.
Narrated by: Aisha – Degree: Right – the narrator: Al-Albani – The Source: Ghayat Al-Maram – Page or number: 129
Expressing his Love to them
Aisha – May Allah be pleased with her – said: I have not been ever jealous of any woman more than Khadijah in spite of not seeing her. The Prophet – Peace be upon him – was slaughtering the sheep and says: Send it to the friends of Khadijah”. One day I made him angry; I told him: Why Khadijah! The Prophet – Peace be upon him – said: “I was endowed with her love”. Another narration for this tradition ended in the story of the sheep without the remainder.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2435
Considering her Best Manners
“The faithful husband should not hate his faithful wife, because if he hates certain manner in her character, then he should not forget the other good manners in her character”.
Narrated by: Abu Huraira – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 1469
Keeping Their Privacy
“The worst rank for a man at the day of judgment is the rank of the man who sleeps with his wife and then discloses her privacy”.
Narrated by: Abu Saeed Al-Khudri – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 1437
Refraining from Beating or Abusing them
“The Prophet – Peace be upon him – has not ever beaten any woman, any servant or anything in his hand other than fighting in the way of Allah The Almighty. He does not take revenge from anyone harmed him except when breaching the orders of Allah The Almighty, at which case, he takes revenge”.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2328
Consoling & Wiping their Tears
Safiyah – May Allah be pleased with her – was traveling with the Prophet – Peace be upon him – and it was then her turn to travel with him. She was slow in walking. The Prophet – Peace be upon him – received her while crying and saying: You gave me a slow camel. Seeing that, The Prophet – Peace be upon him – wiped her eyes with his hands and consoled her. Narrated by An-Nasai.
Putting the Bite in her Mouth
The Prophet – Peace be upon him said: “If you expend anything seeking the pleasure of Allah the Almighty, even if you put a bite in the mouth of your wife, He will promote you to a higher degree in paradise”.
Narrated by: — – Degree: Right – the narrator: Ibn Taymiyyah – The Source: Majmou’ Al-Fatawa – Page or number: 10/31
Fulfilling their Needs
“O Prophet of Allah, what are the rights of my wife? He said: To feed her when you eat, clothe her when you clothe, don’t beat her face, don’t abuse her and don’t desert her except in home”.
Narrated by: Mu’awiah Bin Haida Al-Qushairi – Degree: Stated in the introduction that it is “Right” pursuant to the standards of some narrators – the narrator: Ibn Daqiq Al-Eid – The Source: Al-Elmam – Page or number: 2/655
Trusting them
The Prophet – Peace be upon him – prohibited men from knocking the door of their families at night trying to charge them with treason or follow their mistakes. In another narration, he did not mention “Trying to charge them with treason or follow their mistakes”.
Narrated by: Jaber Bin Abdullah – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 715
Remembering & Caring About Them
The Prophet – Peace be upon him – was visiting his eleven wives within a short period of time, at night or in the day. I said to Anas: Was he bearing that? Anas said: He has the power of thirty men.
Narrated by: Anas Bin Malek – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 268
Respecting them during Menstruation
The Prophet – Peace be upon him – was making love with his wives above the loincloth while in menstruation.
Narrated by: Maimona Bint Al-Hareth – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 294
Accompanying them in Travel
The Prophet – Peace be upon him – was casting lots between him wives when he wants to travel then he takes the one who wins the lot. He cast a lot between us in one of his battles and it was me who won it; therefore, I went with the Prophet – Peace be upon him – after the revelation of Al-Hijab (veil) verse.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 2879
Racing & Playing with them
Aisha – May Allah be pleased with her – narrated that she was accompanying the Prophet – Peace be upon him – in travel while she was a young girl. She said I was still slim. The Prophet – Peace be upon him – told his companions to go forward. They went forward. Then he told me: come, I want to have race with you. We started the race and I won. After a period of time, I went in travel with him and he said to his companions go forward. The companions went forward and then he told me: come to have a race with you. At that time, I forgot the former race and I was fat. I told him: how can we race while I am in this situation (thin)? He replied: you will do it. Then we started the race and he won. He laughed then and said: tit for tat.
Narrated by: Aisha – Degree: his attribution is right – the narrator: Al-Albani – The Source: Adab Al-Zafaf – Page or number: 204
Choosing the Best Nicknames for them
Aisha – May Allah be pleased with her – said to the Prophet – Peace be upon him: O Prophet of Allah, all of your wives have nicknames except me. The Prophet – Peace be upon him – replied: take the name of your son Abdullah (i.e. Abdullah bin Al Zubair), your nickname now is Um Abdullah. The narrator said: She was called Um Abdullah until she died though she has not ever given birth.
Narrated by: Orwa Bin Al-Zubair – Degree: Right attribution – the narrator: Al-Albani – The Source: Al-Silsila Al-Sahiha – Page or number: 1/255
Sharing Happiness and Joy with them
Aisha – May Allah be pleased with her – narrated: By Allah The Almighty, I saw the Prophet – Peace be upon him – standing at the door of my room and the Habashi people were playing with their bayonets in the mosque of the Prophet – Peace be upon him – while he was covering me with his gown so that I can see them playing and was waiting for me until I finish by my own will. So, try to consider the desires of the young girls, they like playing.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 892
116691- Aisha narrated: I saw the Prophet – peace be upon him – at the door of my room and the Habashi people were playing in the mosque and the Prophet – Peace be upon him – was covering me with his gown so that I can see them playing.
Narrated by: Aisha – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 454
Spreading Happiness in his House
Aisha – May Allah be pleased with her – narrated: Once, Sawda visited us and the Prophet – Peace be upon him – sat down between me and her, one leg in her lap and the other in mine. I made then Khazira (food) and told her: Eat! She refused. I said: If you don’t eat I will stain your face with Khazira but she insisted not to eat; therefore, I put my hand in Khazira and painted her face. Seeing that, the Prophet – peace be upon him – laughed and gave his share in Khzaira to Sawda and told her stain her face; so, Swada stained my face and the Prophet – Peace be upon him – laughed. Then Omar – May Allah be pleased with him – passed by and called for Abdullah. The Prophet – Peace be upon him – thought that he will enter but Omer said to us: Go wash your faces. Aisha said: Since then, I still fearing Omar due to the Prophet’s respect to him.
Narrated by: Aisha – Degree: Good – the narrator: Al-Albani – The Source: Al-Al-Silsila Al-Sahiha – Page or number: 7/363
Loving & Respecting their Families
The Prophet – Peace be upon him – appointed Amer Bin Al-Aas as a leader to Zat Al-Salasil Battle. Feeling the love of the Prophet, Amer asked the Prophet: Whose is the dearest to you? He answered: (Aisha), Amer said: I mean from men: he replied: (Her father), Amer said: Who then? The Prophet replied: (Omar), then the Prophet mentioned several men; so, Amer kept silence in order not to be the last of them.
Narrated by: Abu Othman Al-Nahdi – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 4358
Keeping their Dignity in Ordeals
Aisha – May Allah be pleased with her – narrated: When the Prophet – Peace be upon him – wants to travel, he casts a lot between his wives and the one who won the lot will accompany him. At Bani Al-Mustaleq Battle, I won the lot and traveled with him. The women were eating light food and avoid meat in order to move easily. I was sitting in my howdah when we get down for rest and when we want to go, they carry me while in the howdah and put it on the back of the camel and then tight it with ropes to go forward again.
When the Prophet – Peace be upon him – finished the said travel, he went back to the Medina. By approaching the Medina, he got down and took rest for a short period at night. Thereafter, the people were told to resume walking and they got ready to continue while I was out to relieve nature and I was having a necklace in my neck. When I finished, the necklace fell down from my neck and I did not remember it until I reached to the place of my baggage. At that time, people began leaving while I returned back again to my place looking for the necklace until I found it. Then, the people who took my camel for rest returned back and put the howdah on the camel thinking that I am there as usual and resumed walk. I returned back to the camp and no people were there. All of them went forward. Seeing that, I covered myself with my gown and lay down in my place so that when they miss me they can return and find me there. While in that situation (laying down), Safwan Bin Al-Mu’atel Al-Salami passed by me as he was late for relieving nature. He saw my black clothes and approached me – He knew me before the revelation of the Hijab (veil) verse – and said: “To Allah We belong, and to Him is our return. The wife of the Prophet is here? I was then covering myself with my gown. He said: Why you are late? I said nothing. Then he got the camel close to me and said: Ride. He went back a little. Then I rode the camel and he guided the camel toward the caravan but we did not reach them and they did not miss us until the morning when they got down for rest. Then, they saw the man guiding the camel I rode. At that moment, a group of people fabricated a story and began spreading rumors that we committed adultery and the whole camp became confused while I know nothing about the whole matter.
Then we reached Medina and I was very sick and no one is telling me what is going around. Then the matter reached to my father and the Prophet – Peace be upon him – and no one mentioned anything to me. I was then not pleased with the treatment of the Prophet toward me while I was sick because when he enters my room while my mother is nursing me he just says: How are you? He did not say anything else. Seeing that, I felt angry of his coolness and told him: May I go to my mother? He replied: No problem. Then I went to my mother and knew nothing about the whole matter. About twenty days later I recovered. At our era, we were not having toilets like the non-Arabs. We hate it. We were just going to the free spaces in the Medina and the women were going out every night to relieve nature. At certain night, I went out with Um Mustah to relieve nature.
At the way, she stumbled with her clothes and said: Woe to my son Mustah. I said to her: It is not good to speak like this about a man like your son, he is one of the immigrants and he has witnessed Bader Battle! Um Mustah said: Don’t you know the recent news? I said: What happened? She told me about the rumors made by the people that I committed adultery. I asked her: Is that what happened? She said: yes. Hearing that, I was not able even to relieve nature and went back to home. I continued crying till I felt my liver will be broken out. I told my mother: All people speaking ill about me, why you did not mention this to me? My mother said: My dear daughter, don’t worry; this usually happens to any beautiful woman loved by her husband who has other wives because the other wives and people will speak a lot about her out of their jealousy. The Prophet – Peace be upon him – then delivered a sermon to the people – I did not k
new that then – and said: “O people, why some group of you are speaking ill about my family and telling false about them? I swear by Allah The Almighty that my wife is good and chaste. Moreover, they also spoke ill about a man who is straightforward. That man did not enter my house except in my company”. Hearing that, Abdullah Bin Ubai and some men of Al-Khazraj tribe got angry and the matter became complicated after what was told by Mustah and Hamna Bint Jahsh, the sister of Zainab Bint Jahsh, the wife of the Prophet – Peace be upon him – because she was the only wife who compete with my rank for the Prophet. Zainab spoke only good about me but her sister Hamna spread ill rumors about me. When the Prophet – Peace be upon him – delivered the above mentioned sermon, Usaid Bin Khudair said: O Prophet of Allah, if they (The people who spoke ill about your family) are from Al-Aws tribe we will kill them and if they are from our brothers in Al-Khazraj tribe, just order us and we will cut their necks. Hearing that, Saad Bin Obada (Head in Al-Khazraj tribe and was considered of the righteous men) said out of ardor: I swear by Allah that you are lying, we will not allow you to cut their nicks, you just said like that because you know well that they (Who spoke ill about the Prophet’s family) are from Al-Khazraj tribe, and if they were from your tribe you will not speak like this about them. Usaid replied: I swear by Allah that you are the liar, you are just a hypocrite man defending the hypocrite people. The Prophet – Peace be upon him – got down from his stand and called Ali Bin Abi Taleb and Osama Bin Zaid – May Allah be pleased with them – in order to consult them.
Osma spoke good and said: O Prophet of Allah, it is your family and we know nothing but good about them and these rumors are lies and false. Ali said: O Prophet of Allah, women are many, you can marry again, and you can ask her maid, she will not lie. The Prophet – Peace be upon him – called Brira (the maid) and asked her about the matter. Ali has beaten her severely while saying: speak the truth to the Prophet! The maid was saying: I swear by Allah that I know nothing but good about Aisha except that when I knead the dough I tell her to keep it but she sleeps and forgets it, so the sheep comes and eat it! Then Aisha said: the Prophet – Peace be upon him – entered to my room while my parents were with me. There was also a woman from Al-Ansar (People who supported the Prophet) crying with me. The Prophet – Peace be upon him – sat down, praised Allah then said: O Aisha, you knew what the people are saying, be pious, and if you committed any thing of what is said by the people just repent to Allah. Allah will accept the repentance. Hearing that, I did not find any tears in my eyes (out of my astonishment of the speech of the Prophet) and expected that my parents will answer on my behalf but they did not do so. I was thinking that the Prophet – Peace be upon him – will see a dream proving my innocence but did not expect that my rank is high to the degree that Allah The Almighty will reveal a verse proving my innocence. I told my parents: Can’t you answer the Prophet of Allah? They replied: We do not know what to say. The matter was very difficult for Abu Baker family.
Aisha said: At that ordeal, the family of my father Abu Baker suffered more than anyone can bear. Then Aisha said: When my parents did not reply, I started crying and said: I swear by Allah I will not repent from what you say at all because if I admit what the people is saying – Though I am innocent – I will be saying what is not happened actually and if I denied, you will not believe. Then I tried to remember the name of the Prophet Yaqoub (Jacob) but in vain, then I said: I will say just like the father of Yousuf: {For me patience is most fitting: Against that which ye assert, it is Allah (alone) Whose help can be sought}. Then the revelation came to the Prophet – Peace be upon him and I put a billow under his head. I did not fear anything because I am sure that I am innocent but my parents feared that Allah will reveal something proving the sayings of people. Then the Prophet – Peace be upon him – sat down sweating heavily. He started wiping his sweat and said: Be happy Aisha, Allah The Almighty has revealed your innocence. I said: All praise be to Allah The Almighty. Then the Prophet – Peace be upon him – went out and recited the following verses: {Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous}.
Narrated by: Aisha – Degree: The story is right and it is mentioned in Al-Bukhari & Muslim – the narrator: Al-Albani – The Source: Fiqh Al-Sira – Page or number: 288
Giving Time to Adorn themselves
We went for a battle with the Prophet – Peace be upon him – and I was riding on my camel but someone followed me from behind and began urging my camel with a stick; so, my camel went forward quickly more than the best camels. The Prophet – Peace be upon him – said: (Why you are in hurry?). I said: I got married recently. He said: (You married virgin or not?). I replied: not virgin. He said: (Isn’t it better to marry a young girl so that you can make fun with each other?). Then, when I went to consummate the marriage the Prophet – peace be upon him – said: (Wait until night – i.e. After Al-Isha (evening) – so that the bride can comb her hair and get ready).
Narrated by: Jaber Bin Abdullah – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 5079
Considering their Psychology while in Illness
The Prophet – Peace be upon him – was, if one of his family members sick, reading Al-Falq verse and An-Nas verse on the sick member of his family and wiping him with his hands. When he got the sick which caused his death, I started reading the said two verses and wiped him with his own hands because they are more blessed than mine.
Narrated by: Aisha – Degree: Right – the narrator: Muslim – The Source: Al-Musnad Al-Sahih – Page or number: 2192
Bringing Good News and Joy to them
Jabril (Angle of Revelation) – Peace be upon him – came to the Prophet – Peace be upon him – and said: O Prophet of Allah, this is Khadija coming holding a pot of food or drink, when she reaches you, tell her the greetings of Allah The Almighty and me and tell her that Allah has prepared for her a house in paradise made out of pearls wherein she will enjoy calmness and comfort.
Narrated by: Abu Huraira – Degree: Right – the narrator: Al-Bukhari – The Source: Al-Jame’ Al-Sahih – Page or number: 3820
Aisha – May Allah be pleased with her – narrated that the Prophet – Peace be upon him – told her: “Jabril is telling you his greetings” Aisha replied: tell him my greetings.
Jabril – Peace be upon him – came to the Prophet – Peace be upon him – and said: O Prophet of Allah, this is Khadija coming holding a pot of food or drink, when she reaches you, tell her the greetings of Allah The Almighty and me and tell her that Allah has prepared for her a house in paradise made out of pearls wherein she will enjoy calmness and comfort. The Prophet – Peace be upon him – told these good news to Khadija and was very happy for her.
Source (http://islamgreatreligion.wordpress.com/2012/06/15/the-prophets-emotions-toward-his-wives-brothers-special/)

Crime and Punishment in Islam

One of the many objections levied against Islam is in reference to the system of crime and punishment in the Shari'ah. How are Islamic punishments and penal laws compatible with clemency and benevolence? Is it not considered violence to give one hundred lashes to one who has committed a sin? Is it compatible with Islamic benevolence to stone a person who has lost his/her chastity as a result of domination of sensual desire? Is cutting the hands and feet of thieves in accordance with religious clemency? Are severe and harsh punishments not considered to be a sort of violence?

There are subtle points in the "penal laws and punishments" which help us in replying to these questions. Studying these points, it is clear that penal laws and punishments too are another branch of Islamic clemency and benevolence, although they may at first seem violent to some.

Philosophy of Punishments

There are narrations about the philosophy of the execution of penal laws and punishments, clarifying our insight into these Islamic rulings. Consider the following two samples:

The Prophet of Islam (peace be upon him and his progeny) says, "Execution of any penal law or punishment is better than forty days of rainfall." (Wasail al-Shia)

As is apparent in this prophetic narration, penal laws and punishments are compared to the rain, and execution of any law (no matter how minor it seems) is better than forty days of rainfall. The narration implies that just as rain is a mercy of God, and He sends it down for the people of earth, divine penal laws too are a sort of divine blessing. In fact, execution of Islamic punishments washes away the society like rain, and purifies it from pollution.

If one were to disturb the public security in society, and violate people's soul, wealth and honor so that a part of society is threatened, he would be an outlaw – and outlawing the guilty will bring about more security in society. It washes away terror, fear and insecurity from the society like rain. Those who produce and distribute narcotics in an Islamic society – thus destroying the youth through this great crime and corrupting the country for achieving their own personal interests and profits – shall be punished for corruption on the earth.

We believe that such individuals and groups are liable to Islamic punishments. If they are not punished, God will not leave them and they will be involved in the consequences and adversities caused by their corrupt activities.

Commenting on verse 17 of Chapter 57 in the Qur'an ("Know that Allah gives life to the earth after its death"), Imam Musa al-Kadhim (peace be upon him) says, "It does not simply imply that He revives the dry lands with bountiful rain. Rather, it implies that He appoints (great, sincere and ambitious) men for reviving justice in the world, and revives land as a result of revival of justice. Undoubtedly, execution of penal laws and punishments on the earth is more beneficial than forty days of rainfall." (Ibid.)

As you can see, there is no trace of revenge, violence and any type of negativity in the traditions explaining the philosophy of penal laws. Rather, they are concerned with affection, clemency and the spread of justice in society.

Proving the Applicability of Punishments

Studying the ways of proving the applicability of penal laws displays other examples of Islamic clemency and benevolence.

The applicability of many penal laws is strengthened with four witnesses or four times of confession. That is to say, for application of penal law for adultery, four just men shall testify that they have seen a man or woman while committing adultery.

Is that even possible? We have not found even one case in the narrations and historical books where adultery is proved with the testimony of witnesses for the applicability of penal law. This way is practically impossible, and therefore this is a sort of Islamic clemency for such sinners.

There are numerous conditions in the case of the other way when the sinner confesses. For instance, he/she shall confess four times and each confession shall be in a different place – and even if one confesses four times in one place, it is counted as one time! (Ibid.) Moreover, if the sinner repents with the Islamic judge before the conviction, it is difficult to execute penal law for him or her. (Ibid.)

These points are mentioned in numerous narrations, one of which is referred to hereunder to see the Islamic benevolence and clemency of the real successor of Prophet (s.a.), extended to the sinner who had referred to him willingly for judgment:

An adulteress came to Imam Ali (peace be upon him) and asked him to purify her with execution of penal law for adultery, because the worldly chastisement is easier than the permanent and continuous punishment in the other world! The Imam told her to leave and to return after delivery has purified her. The lady went and later came back after childbirth, repeating her request. The Imam asked several questions from her (hoping to dissuade her and make her hesitate in what she says). He then told her to breastfeed her child, and then after infancy to come to be purified. The lady returned after two years and again repeated her request. Again the Imam asked several questions and the lady replied. Finally, the Imam told her to take care of her child so that the child could protect himself against the daily dangers. After that, she should return to be purified. The lady came back weeping. (Ibid.)

As you can see, it is not easy to prove guilt liable to penal law, and it is not possible to prove it as far as the sinner does not want execution of the penal law. This is an indication of Islamic benevolence.

If Islam was the religion of violence, would it be so fastidious in seeking the conviction of a sin?

Execution of Punishment

Even if the applicability of a penal law is proved and the Islamic judge decides to execute it, there are rules and instructions for how to do it. These rules are further indications of Islamic clemency and benevolence.

1. The penalty of lashing shall not be executed at the beginning and end of the day in winter because the lash hurts the sinner too much at those times. Rather, it shall be executed in the middle of day when it is warmer.
2. Contrarily, it shall not be done in the middle of day in summer, when it is too warm. Rather, it shall be done at the end of day (Ibid).
3. The sinner shall not lie down when being lashed. Rather, he/she shall be sitting or standing, because the lash strokes are slower in this condition and the sinner feels less pain (Ibid).
4. If the sinner is sick, execution of the penal law shall be postponed until recovery (Ibid).
5. If she is pregnant, it shall be deferred until delivery (Ibid).

There are some other rules (32) which all indicate Islamic clemency even for a sinner (the details of which could be found in the books of jurisprudence).

Considering the above three points (the philosophy of penal laws, ways for proving the applicability of penal laws and punishments, and the rules for execution of penal laws and punishments), as well as reflecting upon the subtle points will compel any fair and impartial man to confess that Islamic clemency and benevolence exists even in the seemingly violent penal laws and punishments. On this account, execution of Islamic punishments is accompanied with so many blessings for society that its blessings exceed the blessings of forty successive days of rainfall!

Editor's Note: This article is an except from the author's book The Religion of Mercy, available online.

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What Does Islam Say about Nutrition?

Some religious and secular lifestyle paths look at the body as a temple that houses the spirit. As a temple and building, it should be maintained and not neglected. Islamic teaching compliments this view.
Sahih Al-Bukhari Hadith (volume 7, book of wedlock, hadith 127):
Narrated `Abdullah, the son of Umar Al Kitab:
Allah's Apostle, Prophet Muhammad (SAW), said,
"O `Abdullah! Have I not been informed that you fast all the day and stand in prayer all night?" I said, "Yes, O Allah's Apostle!" He said, "Do not do that! Observe the fast sometimes and also leave them (the fast) at other times; stand up for the prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you."
The human body is a very complex and divinely designed vehicle. It carries around the spirit, which connects to its Creator -  Allah. This magnificent higher organism is fueled by the consumption of organic matter and requires a specific fuel of superfood for maximum performance and a pure connection to Allah; this food is known as Halal and Tayyib, lawful and pure.
Good well being means good ibada (religious worship), which takes many forms including prayer, work, study and making love to one’s spouse all in the name of Allah.
 “You are what you eat” is a refrain that has been promoted throughout history, however throughout time, since the days of cavemen, through civilisations, through the industrial and technological revolution, we have arrived at a point in time where diet has never been as important as it is today.
And why is that? In the affluent 21^st century, when we think of malnutrition we think of the 1.5 million children that die from starvation every year but the growing problem of malnutrition is obesity. According to UNICEF in 2011 there were globally 43 million children under 5 that were overweight.
 Over consumption of the wrong foods and lack of exercise, particularly from a sedentary life style, are a recipe for weight gain, related ill health and disease due to a lack of balance.
Since 1980 the number of obese adults has quadrupled to nearly 1 billion. In the UK alone 64% of adults are either overweight or obese. The Overweight Development Institute states that American leads the way being the most obese nation with 70% adults being overweight or obese in 2008 compared to 45% in 1980. North Africa and the Middle East is tying a close second place with Latin America and Europe where nearly 60% of the population are overweight or obese.
Based on a series of papers in the medical journal The Lancet, it is predicted based on current trends that by 2030 there will be 26 million people in the UK that are obese compared to  15million in 2011.
There have never been so many processed food products in our diets, some containing harmful chemicals. There are toxins in the air that we breathe and electromagnetic charges in the atmosphere that surrounds us, all affecting our immune system.
Awareness of good nutrition is vital for our future existence and productivity - especially for the homemakers, who need to have good nutritional knowledge so that they can apply this in everyday life and as a direct result, give their family good eating habits for life. This includes knowing the food groups and their uses, the vitamins and minerals needed for good health and the best items of food that contain these vitamin and minerals . It would also be useful to recognise allergies and how they can be treated by food as well as eating disorders, which is also important.
 When we look at the example of Prophet Muhammad’s (SAW) diet of the types of foods he used to eat and what he would avoid, we will begin to see another dimension to the deen and Islamic lifestyle. The complete range of health problems can be addressed by changing diet and through exercising -  it is one of the first things to do before taking pharmaceutical alternatives for any illness.
There are some medical doctors who negate the role of clinical nutrition as the solution for illness, preferring to prescribe compound pharmaceutical drugs as the solution to all illness and diseases. This method usually causes more harm than good. Patrick Holford mentions in The Optimum Nutrition Bible that once a person is caught up in the drug cycle, they will probably die as a result of the combination of pharmaceutical drugs that they’re taking, rather than the original illness that could have be rectified by clinical nutrition application.
Islamically the first port of call when sick is to make duaa / prayer to Allah. The second procedure is to change the diet and to use simple medicine, including herbs and essential oils. Should that fail, then the use of pharmaceuticals / compound medicines can be prescribed and as a last resort, surgery. Islamic doctors are warned about the over prescription of compound pharmaceutical medicine when diet should be tried first.
In these times where doctor’s surgeries are over flowing with minor health issues and the national health service is stretched to its limits, it would be wise and more resourceful to empower oneself with Islamic knowledge on nutrition to prevent illnesses before they start.
Islam is the remedy for all ills and the cures are to found within the Quran and Sunnah. The body of work referring to Islamic Nutrition is so vast that it cannot be contained in one article. When we think of Islamic nutrition we must think of these two important words -“Halal and Tayyib”. Halal and tayyib as a pair is a constant theme of the Quran , mentioned in over 5 separate surahs. The repetition of themes is to add to their emphasis. In the powerful Surah Al-Muminun, 51, (The Believers), Allah once again stresses,
“O ye apostles! enjoy (all) things good and pure, and work righteousness: for I am well-acquainted with (all) that ye do”.
We must educate ourselves in what is wholesome and what is pure – though a pizza may be halal, whilst okay in moderation, is it doing us any good? Could we save ourselves from a plethora of illnesses and diseases just by making informed choices in regards to our diet and exercise levels? It is something imperative to think about.

By Karimah bint Dawoud, Clinical Nutritionist NCFE & Muslim Chaplain 
Author of “Heavenly Bites: The Best Of Muslim Home Cooking”
www.karimahscuisina.wordpress.com

An Islamic Approach to the Environment

Islam expresses great concern for the environment. A number of verses in the Quran and the sayings of Prophet Muhammad have addressed this issue. Islam’s solution to environmental problems lies in man’s adaptation of its guidance. Allaah has stated that He made all the material objects on earth for man’s use, not for his abuse.

Allaah Almighty has not prevented humankind from enjoying a luxurious standard of living, but this should not be maintained by damaging and abusing natural resources. This is clearly stated in a number of verses in the Quran. Allaah says (what means): "But seek, through that which Allah has given you, the home of the Hereafter; and (yet), do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corruptors. " [Quran 28:77]

The Quran and the Sunnah of Prophet Muhammad contains instructions for Muslims to preserve the environment, which includes not cutting down trees unnecessarily. In this respect, Prophet Muhammad pointed out that there are benefits in planting trees, which will last until the Day of Judgment. This is illustrated in the saying of the Noble Prophet : "If the Hour is imminent and anyone of you has a palm shoot (to plant) in his hand and is able to plant it before the Hour strikes, then he should do so and he will be rewarded for that action."

Allaah has ordained severe punishments for those who damage and abuse natural resources. He says (what means): “Eat and drink from the provision of Allaah, and do not commit abuse on the earth, spreading corruption." [Quran 2:60]

"Corruption has appeared throughout the land and sea by (reason of) what the hands of people have earned, so He (i.e. Allaah) may let them taste part of (the consequences of) what they have done that perhaps they will return (to righteousness).” [Quran 30:41]

Ibn Mas'ood reports, "While we were on a journey with Allaah's Messenger he went a short distance from where we had encamped. There we saw a small bird with two of its chicks and caught them. The bird was fluttering when the Prophet came back, so he   asked, 'Who has distressed it by taking its chicks ?' Then he asked us to return the chicks. There we also saw an anthill and burnt it out. When the Prophet saw that, he asked, 'Who has burnt it?' When we informed him that we had done it, he said, 'Only the Lord of fire has the right to punish with fire.’

Allaah says in the Quran (what means): "And  there is no creature on (or within) the earth or a bird that flies with its wings except that they are  nations (communities) like you." [Quran 6:38]

We infer from the Prophet’s statement and this Qur’anic verse that all living things are partners to man in existence and they deserve our respect. We must be merciful toward animals and strive to ensure the preservation of different species.

Islam forbids wasting water and using it without benefit. The preservation of water for the nourishment of humankind, animal life, bird life and vegetation is a practice that gains Allaah’s pleasure.

In his article "Islam and the Environment," Arafat El Ashi, director of the Muslim World League in Canada, [www.al-muslim.org] writes, "Human life is sacred in the sight of Islam. No one is permitted to take the life of another person except as life-for-life."

Under Islam, El Ashi states, "It [is] incumbent on every Muslim to contribute his/her share in improving greenery. Muslims should be active in growing more trees for the benefit of all people." Even during battle, Muslims are required to avoid cutting down trees that are useful to people.

Humankind’s stewardship of the earth entails a profound responsibility. Other living species, as mentioned above, are also considered by Allaah to be “communities”. Creation itself, in its boundless diversity and complexity, may be thought of as a vast universe of “signs” of Allaah’s Power, Wisdom, Beneficence and Majesty. The responsibility of humankind is to keep Allaah’s creation undistorted. The environment is a trust presented by Allaah to humankind and its abuse is a misuse of Allaah’s trust. 

Meaning of justice in Islam

In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality, like in unequal distribution of wealth. The Prophet of Islam declared:
“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. (One is) the just leader.”(Saheeh Muslim)
God spoke to His Messenger in this manner:
“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Saheeh Muslim)
Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.

The importance of justice
The Qur’an considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:
“God commands justice and fair dealing...” (Qur’an 16:90)
And in another passage:
“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Qur’an 5:8)
Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Qur’anic value system is displayed by the following verse:
“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Qur’an 57:25)
The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.

Equality in justice
The Qur’anic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Qur’an puts it:
“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Qur’an 4:135)
According to another Quranic passage:
“Let not the hatred of a people swerve you away from justice. Be just, for this is closest to righteousness…” (Quran 5:8)
With regards to relations with non-Muslims, the Qur’an further states:
“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Qur’an 60:8)
The scholars of the Qur’an have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity. In the view of the Qur’an, justice is an obligation.
n Courtesy of
www.islamreligion.com

The Economic System of Islam

An introduction to the principles Islam has legislated to guide the economic system of society. 
 By IslamReligion.com
 

  Part 1: The sources from which the laws that guide economical activity are derived.

 As a complete way of life, Islam has provided guidelines and rules for every sphere of life and society.  Naturally, a functioning economic system is vital for a healthy society, as the consumption of goods and services, and the facilitation of this by a common medium of exchange, play a major role in allowing people to realize their material and other goals in life.

Islam has set some standards, based on justice and practicality, for such economic systems to be established.  These standards aim to prevent the enmity that often occurs between different socioeconomic sections.  Of course, it is true that the gathering of money concerns almost every human being who participates in transactions with others.  Yet, while these standards recognize money as being among the most important elements in society, they do not lose sight of the fact that its position is secondary to the real purpose of human existence, which is the worship of God.

An Islamic economic system is not necessarily concerned with the precise amount of financial income and expenditure, imports and exports, and other economic statistics.  While such matters are no doubt important, Islam is more concerned with the spirit of the economic system.

A society that implements Islamic laws and promotes Islamic manners will find that it bring together all the systems – social, economic, and so forth – that it deals with.  Islam teaches that God has created provision for every person who He has brought to life.  Therefore, the competition for natural resources that is presumed to exist among the nations of the world is an illusion.  While the earth has sufficient bounty to satisfy the needs of mankind, the challenge for humans lies in discovering, extracting, processing, and distributing these resources to those who need them.

Islam consists of a set of beliefs which organizes the relationship between the individual and his Creator; between the person and other human beings; between the person and universe; and even the relationship of the person to himself.  In that sense, Islam regulates human behavior, and one type of human behavior is economic behavior.  Economic behavior is dealt by Muslims as a means of production, distribution, and consumption of goods and services.  In Islam, human behavior -whether in the economic area or others - is not value free; nor is it value neutral.  It is connected with the ideological foundation of the faith.

The Sources of Islamic Economics

The fundamental sources of Islam - the Quran and the Sunnah of the Prophet[1] - provide guidelines for economic behavior and a blueprint of how the economic system of a society should be organized.  Therefore, the values and objectives of all “Islamic” economic systems must necessarily conform to, and comply with, the principles derived from these fundamental sources.  The purpose of these articles is to outline the most salient characteristics of an economic system based on the fundamental sources of Islam.  The focus here is on the principal features of the Islamic system.

The Islamic economic system is defined by a network of rules called the Shariah.  The rules which are contained in the Shariah are both constitutive and regulative, meaning that they either lay the rules for the creation of economic entities and systems, as well the rules which regulate existing one. As an integral part of the revelation, the Shariah is the guide for human action which encompasses every aspect of life – spiritual, individual, social, political, cultural, and economic.  It provides a scale by which all actions, whether on the part of the individual agents, society, and the state, are classified in regards to their legality.  Thus there are five types of actions recognized, namely: obligatory; recommended; permissible; discouraged; and forbidden.  This classification is also inclusive of economic behavior.

The basic source of the Shariah in Islam is the Quran and the Sunnah, which include all the necessary rules of the Shariah as guidance for mankind.  The Sunnah further explains these rules by the practical application of Prophet Muhammad, may the mercy and blessings of God be upon him.  The expansion of the regulative rules of the Shariah and their extensions to new situations in later times was accomplished with the aid of consensus of the scholars, analogical reasoning - which derived rules by discerning an analogy between new problems and those existing in the primary sources - and finally, through textual reasoning of scholars specialized in the Shariah.  These five sources - the Quran, the Sunnah, consensus of the scholars, analogical reasoning, and textual reasoning - constitute the components of the Shariah, and these components are also used as a basis for governing economic affairs.

Justice

In summary, we can say that the Islamic Economic system is based upon the notion of justice  It is through justice that the existence of the rules governing the economic behavior of the individual and economic institutions in Islam can be understood.  Justice in Islam is a multifaceted concept, and there several words exist to define it.  The most common word in usage which refers to the overall concept of justice is the Arabic word “adl”.  This word and its many synonyms imply the concepts of “right”, as equivalent to fairness, “putting things in their proper place”, “equality”, “equalizing”, “balance”, “temperance” and “moderation.” In practice, justice is defined as acting in accordance with the Shariah, which, in turn, contains both substantive and procedural justice[2]  covering economic issues.  Substantive justice consists of those elements of justice contained in the substance of the Shariah, while procedural justice consists of rules of procedure assuring the attainment of justice contained in the substance of the Law.  The notion of economic justice, and its attendant concept of distributive justice,[3]  is particularly important as an identifying characteristic of the Islamic economic system.  The rules governing permissible and forbidden economic behavior on the part of consumers, producers and government, as well as questions of property rights, and of the production and distribution of wealth, are all based on the Islamic view of justice.

The following topics will be discussed in the following articles:

(a)   individual obligations, rights, and self-interest;

(b)  property rights;

(c)   importance of contracts;

(d)  work and wealth;

(e)   the concept of barakah;

(f)   economic justice;

(g)   prohibition of interest (riba);

(h)  competition and cooperation; and

(i)   the role of the state.

Part 1: The Ideological Basis of Economic Activity

The ideological basis in Islam may be summarized into six basic principles:

The cornerstone is that everything has to start from the belief in God as the Creator, Lord, and Sovereign of the universe.  This implies willingness to submit to God’s will, to accept His guidance, and to have complete and unqualified servitude to Him.  This means that Muslims - individually and collectively - should not imitate or emulate any other system if it differs from their particular principles, for example, the system of usury or interest.

The second basic principle is that Islam, as a religion, is a complete way of life; something that guides a person’s life in all its aspects: the moral, social, ethical, economic, political, etc.  All of these aspects are based on the guidance of God.  Therefore, it is not a question of the person’s acceptance of God’s teaching in one matter and the refusal of acceptance in another.  Everything has to be within that basic guidance.

“…And we have revealed to you  in stages this book, a clarification of all things, a guidance, a mercy, and glad tidings…” (Quran 16:89)

A third principle is that God created human beings on earth as His trustees, which means that everyone is created to fulfill a certain responsibility on this earth.  God has entrusted human beings with free will in order that they live their lives according to the moral and ethical values that He Himself provided.  In addition, Islam provides an opportunity in material progress, thereby combining moral, social, and material progress, all interlinked in harmony.

The fourth principle is that God, in order to help humankind to fulfill the responsibility of trusteeship, has made everything in this universe subservient to them.  There are many verses in the Quran that suggest this meaning, such as:

“God is He Who made subservient to you the sea that the ships may run therein by His command, and that you may seek of His grace, and that you may give thanks.” (Quran 45:12)

This does not mean, however, that humans are given free reign to use and abuse the resources God has provided us however we choose.  Rather, there are many verses that urge humankind to harness the various resources that God has made available to them on this earth responsibly.  Humans are encouraged to enjoy of the good things that God has created, but they are to do so within the boundaries that He has given.  Doing so is not regarded as sinful as long as it follows His path and does not transgress His limits.  God says:

“It is He Who produces gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered.  But waste not by excess: for God loves not those who waste.” (Quran 6:141)

The fifth principle is the principle of accountability in the Hereafter.  God has given human beings trusteeship and resources.  This means that every single person will be questioned on the Day of Judgment as to how he or she behaved whilst enjoying his or her earthly life.  This, of course, includes our economic behavior.  God says:

“And then on that Day (the Day of Resurrection) you will be called to account for every comfort and delight [we bestowed upon you].” (Quran 102:8)

The sixth principle is that the variation in wealth among people in itself does not give a person either inferiority or superiority.  Rather, poverty and affluence are in the total control of God Who, out of His Infinite Justice and Wisdom, has specified these things for whom he chooses.

“Indeed God increases provision to whom He pleases and straitens it [in regards to others]…” (Quran 13:26)

Affluence, like poverty, is also seen as a trial from God, one through which it is seen what one will do with their wealth – indulge oneself or use constructively in ways legislated in the religion, God says:

“Your wealth and your children are only a trial, whereas God! With Him is a great reward (Paradise).”(Quran 64:15)

After being bestowed with numerous gifts and bounties and a kingdom incomparable to any other on the earth, God in the Quran narrates that Solomon said:

“…This is from the bounties of my Lord, to test me whether I will be thankful or ungrateful…” (Quran 27:40)

God is not concerned with the amount of wealth a person may have amassed, their beauty or color, but rather, His measure of honor is the piety of the hearts.  God says:

“On humankind! Indeed We created you from a male and female, and we made you different nations and tribes, that you may come to know one other.  Indeed the most honored amongst you are the most God-conscious.” (Quran 49:13)

The Prophet also said:

“Indeed God is not concerned with your appearances nor your wealth, but rather your hearts and deeds.” (Saheeh Muslim)

As one can immediately surmise from these principles that the Islamic economic system is radically different from others, due to the difference of the values upon which it is based.  In a capitalist society, one may see certain rules of economics which take precedence over moral and ethical values due to the intrinsic nature and values of that system.  The same may be seen in communist, socialist and other societies as well.  From the principles mentioned in these articles does the Islamic system of economics spring, striking balance between personal benefit and the benefit of society as a whole, as well as mundane profits and spiritual gains, all which ensure that one gain the Pleasure of the Lord of the Worlds.

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Footnotes:

[1] The Sunnah is general body of narrations of the speech, deeds, and tacit approvals of the Prophet.

[2] “Substantive justice means reaching the ‘right’ result. Procedural justice means getting the result in the ‘right’ way.”  (A speech entitled “Effective Arbitration Techniques in a Global Context” delivered by the Secretary for Justice of Hong Kong ,Ms Elsie Leung)

[3] “Normative principles designed to allocate goods in limited supply relative to demand.”  Stanford Encyclopedia of Philosophy: (http://plato.stanford.edu/entries/justice-distributive/)