Islam and slavery

                                              <Islam and slavery!>

I often hear Christian missionaries criticizing Islam and accusing it because Islam permitted slavery, and saying that this is a transgression against man’s freedom and rights. How can we respond to these people?.

Praise be to Allaah.

Discussing slavery and asking questions about it on the part of those who promote Christianity and try to divert people from following the religion of Islam is something that annoys the wise person and makes him point the finger of accusation towards the ulterior motives that lie behind these questions.  

That is because slavery is well established in Judaism and Christianity, where it has taken unjust forms. They have many books which discuss that in detail and condone it. Therefore it makes you wonder: how can these churchmen call people to Christianity when Christianity condones and legitimizes slavery? 

In other words: how can they stir up an issue when they themselves are up to their necks in it?! 

The issue of slavery is completely different when discussed from the angles of Christianity and Islam, and when compared with the situation that prevailed at the advent of Islam. 

Hence we must discuss this topic in some detail with reference to what is said in Judaism, Christianity and contemporary culture on this matter, then we will speak of slavery in Islam. 

Many lies have been fabricated about Islam on this topic, at a time when criminals with lengthy track records are safe and nobody points a finger at them. 

Islam and slavery: 

Islam affirms that Allaah, may He be glorified and exalted, created man fully accountable, and enjoined duties upon him, to which reward and punishment are connected on the basis of man’s free will and choice. 

No human being has the right to restrict this freedom or take away that choice unlawfully; whoever dares to do that is a wrongdoer and oppressor.  

This is one of the basic principles of Islam. When the question is asked: why does Islam permit slavery? We reply emphatically and without shame that slavery is permitted in Islam, but we should examine the matter with fairness and with the aim of seeking the truth, and we should examine the details of the rulings on slavery in Islam, with regard to the sources and reasons for it, and how to deal with the slave and how his rights and duties are equal to those of the free man, and the ways in which he may earn his freedom, of which there are many in sharee’ah, whilst also taking into consideration the new types of slavery in this world which is pretending to be civilized, modern and progressive. 

When Islam came, there were many causes of slavery, such as warfare, debt (where if the debtor could not pay off his debt, he became a slave), kidnapping and raids, and poverty and need. 

Slavery did not spread in this appalling manner throughout all continents except by means of kidnapping; rather the main source of slaves in Europe and America in later centuries was this method. 

The texts of Islam took a strong stance against this. It says in a hadeeth qudsi: “Allaah, may He be exalted, said: ‘There are three whose opponent I will be on the Day of Resurrection, and whomever I oppose, I will defeat … A man who sold a free man and consumed his price.’” Narrated by al-Bukhaari (2227). 

It is worth pointing out that you do not find any text in the Qur’aan or Sunnah which enjoins taking others as slaves, whereas there are dozens of texts in the Qur’aan and the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which call for manumitting slaves and freeing them. 

There were many sources of slaves at the time of the advent of Islam, whereas the means of manumitting them were virtually nil. Islam changed the way in which slavery was dealt with; it created many new ways of liberating slaves, blocked many ways of enslaving people, and established guidelines which blocked these means. 

Islam limited the sources of slaves that existed before the beginning of the Prophet’s mission to one way only: enslavement through war which was imposed on kaafir prisoners-of-war and on their womenfolk and children. 

Shaykh al-Shanqeeti (may Allaah have mercy on him) said: The reason for slavery is kufr and fighting against Allaah and His Messenger. When Allaah enables the Muslim mujaahideen who are offering their souls and their wealth, and fighting with all their strength and with what Allaah has given them to make the word of Allaah supreme over the kuffaar, then He makes them their property by means of slavery unless the ruler chooses to free them for nothing or for a ransom, if that serves the interests of the Muslims. End quote from Adwa’ al-Bayaan (3/387). 

He also said: 

If it is said: If the slave becomes Muslim then why keep him as a slave, when the reason for slavery is kufr and fighting against Allaah and His Messenger, so this reason no longer applies? 

The answer is that the well known principle among the scholars and all wise people, which is that the previously established right cannot be erased by a right that is established later, and that what came first takes precedence, is obvious. 

When the Muslims captured kuffaar, their right to possession was affirmed by the law of the Creator of all, Who is All Wise and All Knowing. So this right is confirmed and established. Then if the slave became Muslim after that, his right to escape slavery by embracing Islam was superseded by the mujaahid’s prior right to take possession of him before he became Muslim, and it would be unjust and unfair to annul the prior right because of a subsequent right, as is well known to all wise people. 

Yes, it is good for the master to free the slave if he becomes Muslim. The Lawgiver enjoined and encouraged that, and opened many doors to it. Glory be to the Most Wise, the All Knowing. “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All‑Hearer, the All‑Knower” [al-An’aam 6:115]. 

“in truth” means in what He tells us, and “in justice” means in His rulings. 

Undoubtedly this justice refers to owning slaves and other rulings of the Qur’aan. 

How many people criticize something sound when their problem is their own misunderstanding. End quote from Adwa’ al-Bayaan (3/389). 

Capture of prisoners during war was the most common way of acquiring slaves. Prisoners would inevitably be captured during any war, and the prevalent custom at that time was that prisoners had no protection or rights; they would either be killed or enslaved. But Islam brought two more options: unconditional release or ransom. Allaah says (interpretation of the meaning): “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam)” [Muhammad 47:4]. During the battle of Badr the Prophet (peace and blessings of Allaah be upon him) accepted ransoms from the mushrik prisoners of war and let them go, and the Messenger (peace and blessings of Allaah be upon him) let many of the prisoners go for free, releasing them with no ransom. During the conquest of Makkah it was said to the people of Makkah: “Go, for you are free.” 

During the campaign of Banu’l-Mustaliq, the Messenger (peace and blessings of Allaah be upon him) married a female prisoner from the defeated tribe so as to raise her status, as she was the daughter of one of their leaders, namely the Mother of the Believers Juwayriyah bint al-Haarith (may Allaah be pleased with her). Then the Muslims let all of these prisoners go. 

Islam is not thirsty for the blood of prisoners, nor is it eager to enslave them. 

Thus we may understand the limited ways that can lead to slavery. Islam did not abolish it altogether, because the kaafir prisoner who was opposed to truth and justice was a wrongdoer, or was a supporter of wrongdoing or was a tool in the execution or approval of wrongdoing. Letting him go free would give him the opportunity to spread wrongdoing and aggression against others and to oppose the truth and prevent it reaching people.  

Freedom is a basic human right which cannot be taken away from a person except for a reason. When Islam accepted slavery within the limits that we have described, it put restrictions on the man who exploits his freedom in the worst possible way. If he was taken prisoner in a war of aggression in which he was defeated, then the proper conduct is to keep him in reasonable conditions throughout his detention. 

Despite all that, Islam offers many opportunities to restore freedom to him and people like him. 

The principle of dealing with slaves in Islam is a combination of justice, kindness and compassion. 

One of the means of liberating slaves is allocating a portion of zakaah funds to freeing slaves; the expiation for accidental killing, zihaar (a jaahili form of divorce that is forbidden), breaking vows and having intercourse during the day in Ramadaan, is to free a slave. In addition to that, Muslims are also encouraged in general terms to free slaves for the sake of Allaah. 

This is a brief summary of some of the principles of dealing with slaves in a just and kind manner: 

1 – Guaranteeing them food and clothing like that of their masters. 

It was narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “They are your brothers whom Allaah has put under your authority, so if Allaah has put a person’s brother under his authority, let him feed him from what he eats and clothe him from what he wears, and let him not overburden him with work, and if he does overburden him with work, then let him help him.” Narrated by al-Bukhaari (6050). 

2 – Preserving their dignity 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard Abu’l-Qaasim (peace and blessings of Allaah be upon him) say: “Whoever accuses his slave when he is innocent of what he says will be flogged on the Day of Resurrection, unless he is as he said.” Narrated by al-Bukhaari (6858). 

Ibn ‘Umar (may Allaah be pleased with him) manumitted a slave of his, then he picked up a stick or something from the ground and said: There is no more reward in it than the equivalent of this, but I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever slaps his slave or beats him, his expiation is to manumit him.” Narrated by Muslim (1657). 

3 – Being fair towards slaves and treating them kindly 

It was narrated that ‘Uthmaan ibn ‘Affaan tweaked the ear of a slave of his when he did something wrong, then he said to him after that: Come and tweak my ear in retaliation. The slave refused but he insisted, so he started to tweak it slightly, and he said to him: Do it strongly, for I cannot bear the punishment on the Day of Resurrection. The slave said: Like that, O my master? The Day that you fear I fear also. 

When ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) walked among his slaves, no one could tell him apart from them, because he did not walk ahead of them, and he did not wear anything different from what they wore. 

One day ‘Umar ibn al-Khattaab passed by and saw some slaves standing and not eating with their master. He got angry and said to their master: What is wrong with people who are selfish towards their servants? Then he called the servants and they ate with them. 

A man entered upon Salmaan (may Allaah be pleased with him) and found him making dough – and he was a governor. He said to him: O Abu ‘Abd-Allaah, what is this? He said: We have sent our servant on an errand and we do not want to give him two jobs at once. 

4 – There is nothing wrong with slaves having precedence over free men in some matters 

- with regard to any religious or worldly matters in which he excels over him. For example, it is valid for a slave to lead the prayer. ‘Aa’ishah the Mother of the Believers had a slave who would lead her in prayer. Indeed the Muslims have been commanded to hear and obey even if a slave is appointed in charge of their affairs. 

5 – A slave may buy himself from his master and be free. 

If a person is enslaved for some reason but then it becomes apparent that he has given up his wrongdoing and forgotten his past, and he has become a man who shuns evil and seeks to do good, is it permissible to respond to his request to let him go free? Islam says yes, and there are some fuqaha’ who say that this is obligatory and some who say that it is mustahabb. 

This is what is called a mukaatabah or contract of manumission between the slave and his master. Allaah says (interpretation of the meaning): 

“And such of your slaves as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allaah which He has bestowed upon you”

[al-Noor 24:33] 

This is how Islam treats slaves justly and kindly. 

One of the results of these guidelines is that in many cases, the slave would become a friend of his master; in some cases the master would regard him as a son. Sa’d ibn Haashim al-Khaalidi said, describing a slave of his: 

He is not a slave, rather he is a son whom [Allaah] has put under my care.

He has supported me with his good service; he is my hands and my arms. 

Another result of the Muslims treating slaves in this manner is that the slaves became part of Muslim families as if they were also family members.  

Gustave le Bon says in Hadaarat al-‘Arab (Arab Civilization) (p. 459-460): What I sincerely believe is that slavery among the Muslims is better than slavery among any other people, and that the situation of slaves in the east is better than that of servants in Europe, and that slaves in the east are part of the family. Slaves who wanted to be free could attain freedom by expressing their wish. But despite that, they did not resort to exercising this right. End quote. 

How did non-Muslims treat slaves? 

Attitude of the Jews towards slaves: 

According to the Jews, mankind is divided into two groups: the Israelites form one group and all of mankind is another group.  

As for the Israelites, it is permissible to enslave some of them, according to specific teachings contained in the Old Testament. 

As for people other than the Israelites, they are a low-class race according to the Jews, who may be enslaved via domination and subjugation, because they are people who are doomed to humiliation by the heavenly decree from eternity. It says in Exodus 21:2-6: 

“If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything.

3 If he comes alone, he is to go free alone; but if he has a wife when he comes, she is to go with him.

4 If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.

 5 But if the servant declares, 'I love my master and my wife and children and do not want to go free,'

6 then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life” 

As for enslaving non-Hebrews, this is done by taking them captive or overpowering them, because they believe that their race is superior to others, and they try to find a justification for that slavery in their distorted Torah. So they say that Ham the son of Noah – who was the father of Canaan – angered his father, because Noah was drunk one day and became naked as he was sleeping in his tent, and Ham saw him like that. When Noah found out about that after he woke up, he got angry and he cursed his progeny who were descendents of Canaan, and he said – according to the Book of Genesis 9:25-26): “Cursed be Canaan! The lowest of slaves will he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem! May Canaan be the slave of Shem.’” 

In the same chapter (v. 27) it says: “May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his [or their] slave”. 

In the Book of Deuteronomy 20:10-14, it says: 

“When you march up to attack a city, make its people an offer of peace.

11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.

12 If they refuse to make peace and they engage you in battle, lay siege to that city.

13 When the LORD your God delivers it into your hand, put to the sword all the men in it.

14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves” 

Attitude of the Christians towards slaves: 

Christianity confirmed slavery as it had been affirmed beforehand by Judaism. There is no text in the Gospels that prohibits or denounces slavery. It is remarkable that the historian William Muir criticized our Prophet Muhammad (peace and blessings of Allaah be upon him) for not immediately abolishing slavery, whilst overlooking the attitude of the Gospels concerning slavery, as there is no report from the Messiah, or from the Disciples, or from the churches concerning this issue. 

Rather, in his Epistles, Paul advised that slaves should be loyal to their masters, as he says in his Epistle to the Ephesians, where he enjoins slaves to obey their masters as they would obey the Messiah: 

“5 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.

6 Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart.

7 Serve wholeheartedly, as if you were serving the Lord, not men,

8 because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free”

(Ephesians 6:5-9). 

In Grand Larousse encyclopédique, it says: It comes as no surprise that slavery has continued among Christians until today; the official representatives of the faith have affirmed its validity and accepted its legitimacy. 

… to sum up: the Christian religion approved fully of slavery and still does so today. It is very difficult for anyone to prove that Christianity strove to abolish slavery. 

The saints affirmed that nature makes some people slaves. 

Churchmen did not prevent slavery or oppose it; rather they supported it, to such an extent that the philosopher saint Thomas Aquinas supported the philosophical view that agreed with the view of religious leaders, and he did not object to slavery, rather he praised it because – according to the view of Aristotle – it is one of the conditions in which some people are created naturally, and it does not contradict faith for a man to be content with the lowest position in life. 

Haqaa’iq al-Islam by al-‘Aqqaad (p. 215). 

In the Dictionary of the Bible by Dr. George Yousuf it says: Christianity did not object to slavery for political or economic reasons, and it did not urge believers to oppose their generation’s views with regard to slavery, or even debate it, and it did not say anything against the rights of slave owners or motivate the slaves to seek independence; it did not discuss the harm or harshness of slavery and it did not enjoin the immediate release of slaves.  

It did not change anything in the nature of the relationship between master and slave; on the contrary, it affirmed the rights and duties of both parties. 

Contemporary Europe and slavery 

It is the reader’s right, in this era of advancement and progress, to ask questions about the pioneers of this progress and the numbers of people who died because of the way in which they were hunted, and who died on their way to the coast where the ships of the English Company and others would wait, then the rest died due to changes in climate. Approximately 4% died as they were being loaded onto the ships, and 12 % during the journey, let alone those who died in the colonies. 

The slave trade continued at the hands of English companies that obtained the right of monopoly with the permission of the British government, then gave free rein to British subjects to enslave people. Some experts estimate that the total number of people seized by the British during slavery and exiled to the colonies between 1680 and 1786 CE was around 2,130,000. 

When Europe made contact with Black Africa, this contact led to human misery during which the black people of that continent were faced with a major calamity that lasted for five centuries. The states of Europe came up with evil ways of kidnapping these people and bringing them to their lands to serve as fuel for their revival, where they burdened them with more work than they could bear. When America was discovered, the calamity increased and they became slaves in two continents instead of just one. 

The Encyclopaedia Britannica says (2/779) on the topic of slavery: Hunting slaves in the villages that were surrounded by the jungle was done by lighting fires in the straw of which the corrals surrounding the villages were made, then when the villagers fled to open land, the British hunted them down with whatever means they had at their disposal.  

During the period from 1661 to 1774, for every million Black Africans who reached the Americas, a further nine million died during the hunting, loading and transportation. In other words, only one tenth of those who were hunted survived and actually reached the Americas, where they found no rest or relief, rather they were subjected to hard labour and torture. 

At that time, they had laws which any wise person would be ashamed of. 

Among these evil laws were those which said that any slave who transgressed against his master was to be killed, and any slave who ran away was to have his hands and feet cut off, and he was to be branded with hot iron; if he ran away again, he was to be killed. How could he run away if his hands and feet had been cut off?! 

It was forbidden for a black man to become educated, and the jobs of whites were forbidden to coloureds. 

In America, if seven black people gathered together, that was regarded as a crime, and if a white man passed by them it was permissible for him to spit at them and give them twenty lashes. 

Another law stated that the blacks had no soul and that they possessed no smartness, intelligence or willpower, and that life existed only in their arms. 

To sum up, with regard to his duties and service to his master, the slave was regarded as sane, responsible and punishable if he fell short, but with regard to his rights, he had no soul and no being, and he was not more than a strong pair of arms! 

Women's Rights in Islam

                                                          Women's Rights in Islam

In earlier times, women were deprived of their rightful status. Even amongst Muslims, who have clear guidelines about the rights of women prescribed in the Holy Qur’an, a wife’s status was, as described by the Promised Messiah^(as), like that of a worthless object. Even today in some of the poorer countries of the Third World, be they Christian or Muslim, regard for the status of women is deplorable.
In some cultures and families, women are considered of lowly stature. Even in the West, which claims to be the standard-bearer of women’s right, only until a few decades ago women had no status. Despite raising slogans of liberation for women, even today, the well-educated people of the West oppose women attaining key positions. For example, in the recent American presidential elections, excuses were presented against a potential woman candidate, declaring: how could a woman be the President of USA? They later did their best to cover up this impression but a large part of the American population is not ready for a woman president. Apparently, America is a developed country and is said to be broadminded about freedom and civil rights, but even they could not stand the idea that a woman should be their president and leader of the country.
Islamic teachings are unambiguous. If women are precluded from doing certain jobs, this is not because they are deemed incapable or because their rights are being compromised, but because God has divided the duties between men and women. Some roles are better suited to men and others to women; nevertheless as far as the rights are concerned they are equal. The history of pre-Islamic Arabia shows that women were treated in an appalling manner. Similar attitudes were prevalent in the Western civilisation and to some extent even now: if men can get away with it, they treat women badly. That is why domestic unhappiness and divorce rates are high. In Arabia, women had no rights as wives or as daughters and were treated atrociously.
These accounts of history are frightening. The Holy Prophet^(saw) championed the rights of women. He established their rights of inheritance, gave them equal rights. Today the new generation and many newcomers may not even comprehend how it is possible to be deprived of such basic rights.
Therefore, I will briefly explain the customs and traditions of the Arab culture at the time of the Holy Prophet^(saw).
In some tribes, the tradition was that close family inherited widows, just like property. Even a stepson could inherit his stepmother. Then it was up to the stepson whether he married the widow or just used her. The stepson had the right to compel this widow to marry whomever he wished. The widow had no say in the matter. God strictly forbade this practice explaining that stepmothers are your father’s wives; hence, they are your mothers and are unlawful for you. This was certainly a filthy and infuriating practice and a ghastly custom. God says in the Holy Qur’an:

And those of you who die and leave wives behind, these (wives) shall wait concerning themselves four months and ten days. And when they have reached the end of their period, no sin shall lie on you in anything that they do with regard to themselves according to what is fair. And Allah is aware of what you do. (Ch.2:Vs.235)

Hence, in this verse women are given freedom to marry after the death of their husbands and on completion of ‘Iddat (the fixed period) and the friends and relatives are also instructed that they should not hinder this marriage. Instead, according to the hadith a widow can choose her own Wali (guardian). Therefore, this is the freedom that was given to women against the customs of that time.
Thus Islam is the first religion to give women rights of inheritance. In the Holy Qur’an daughters are given rights of inheritance from their parents, wives have a right on husbands’ inheritance; mothers have rights on their children’s inheritance, if they happen to die before her. Similarly in some situations daughters and sisters are heirs of their brothers. No other religion established women’s rights like this before Islam.
Husbands have no rights on their wives’ money, or her earnings; this is strictly forbidden.

Men are guardians over women because Allah has made some of them excel others, and because they (men) spend of their wealth… (Ch.4:Vs.35)

Men have been given the distinction because they are made guardians of the household and secondly the household expenses are to be borne by them. If a man does not fulfil his responsibilities then he loses his position of authority. If men do not take part in their children’s training and upbringing, they are committing a sin. The Promised Messiah^(as) said that because man sub-stantiates the term ‘guardians over women’ therefore if he is cursed for not fulfilling his obligation he also gives this curse to his family.
Thus, if the guardian does not fulfil his responsibilities and the next generation is at risk of going astray and to ruin, then the wisdom of a woman demands that she should get in touch with the  community to protect herself and her children from the curse. However, no lame excuses should be used. Taqwa is the prime condition here as well. A woman should consider this when seeking her rights.
To provide for the household is also a man’s responsibility regardless of the fact that the woman is earning or has property. It is wrong to demand that the earning woman or a woman with property should help to provide household expenses. Allah the Exalted has said that men have been given a distinction. Therefore, now that you have been given the right of a ‘Qawwaam’ (guardian/leader) you should fulfil your responsibilities to your wife and children; it is your obligation. This is why Allah the Exalted states:

…Men shall have a share of that which they have earned, and women a share of that which they have earned… (Ch.4:Vs.33)

This verse makes it clear to men that that they should discharge their God-given responsibility. Now appreciate this, that women used to be treated as an inheritance and had no rights to make their own decisions. However, Islam totally safe-guarded their rights and men were commanded not to look covetously at a woman’s wealth.
In pre-Islamic days slavery was a common practice. Islam ordered men that if they wished to marry a female-slave, they must pay her Haq Mehr (dowry) similar to a free woman. Thus, Islam did not only establish the rights of free women but also of female-slaves in order to develop a pious and progressive society. Such were the rights of women established by Islam. This degree of freedom for women was beyond the comprehension of the Arabs. As I mentioned, women were treated as chattel created solely for men’s pleasure and were inherited and mutually shared. This complete and perfect Shariah (religious law) took women out of the depths of darkness and established their rights, so much so that one who was previously treated as inheritance, was given rights to inheritance.
Allah the Exalted revealed this commandment:

For men is a share of that which parents and near relations leave; and for women is a share of that which parents and near relations leave, whether it be little or much – a determined share. (Ch.4:V.8)

This is the state of equality of men and women in society. As I mentioned, in the West, until quite recently women did not have these rights. In fact, by making a will, according to the law here, a person can deny his/her rightful heirs their inheritance. In Islam, the maximum bequeathal to an heir is one third, and in this way, the rights of others are not denied.
In order to establish all aspects of freedom of women Islam gives women a right which is an amalgamation of many rights. Allah the Exalted states:

O ye who believe! it is not lawful for you to inherit women against their will; nor should you detain them wrongfully that you may take away part of that which you have given them, except that they be guilty of a flagrant evil; and consort with them in kindness; and if you dislike them, it may be that you dislike a thing wherein Allah has placed much good. (Ch.4:V.20)

This is a right given to a woman in instances where, for example, a husband does not treat his wife well, dislikes her, does not fulfil his responsibilities to her, but does not divorce her either because he wishes to benefit from her wealth or pushes the poor woman to a state that she is on her deathbed whilst he schemes to benefit from her wealth after her death.
There is another situation. In Islam, women are allowed to apply for Khula‘ (divorce initiated by the wife) if the husband shows unreasonable behaviour. Men, at times, abuse this by deliberately traumatising women so much that they have no choice but to apply for Khula‘. In such circumstances men would not have to pay Haq Mehr. In such cases, the Qadha [board] takes note of the grievance and tends to issue Khula‘ in the form of divorce so that a woman is not deprived of her right of Haq Mehr. Sometimes men present false statements about women before the Qadha [board] and try to damage their reputation, hoping to avoid paying due rights. Some men even take their wives to court to seize half of their property. Allah Almighty has strictly forbidden this.
Sometimes relatives do not let a widow re-marry so that her husband’s wealth should remain at their disposal. These events happen even today and numerous such complaints are received. The Holy Qur’an warned men 1500 years ago to avoid such sins and safeguard the rights of women. Sometimes relatives force women to marry a certain person amongst their relatives, so that the wealth of her late husband stays within the family.
As I have said earlier, husbands snatch the wives’ property by unfair means. In these countries even legal measures are taken in this respect and at times if the husband dies, his relatives continue with the process.
At other times it is demanded that the gifts exchanged at the time of marriage are returned. Such demand of return of gifts is a common complaint in matrimonial grievances. The Holy Qur’an establishes women’s rights and goes on to safeguard these rights like no other religion. God Almighty says that all these situations are forbidden and are tantamount to depriving women of their rights. As I said earlier, women have the right to re-marry, of their own choice, after divorce or the death of the husband. As the marriage ceremony of Nikah cannot be officiated without a Wali (guardian) for the woman, in instances where impediments are created, a woman can request the Khalifa of the time to intervene. If the case is genuine then the Khalifa of the time can himself become the Wali (guardian), or appoint a Wali or a Wakil.  So Allah the Exalted says in this verse:

… and consort with them in kindness… (Ch.4:Vs.20)

Treat them well, do not look for excuses to be malicious and unkind to them, do not desire their wealth or whatever you have given them. The Holy Prophet^(saw) said: ‘The best of you is he who is the best to his wife.’ Then he said: ‘and I am the best to my wives.’ Thus, by his own excellent and blessed model, the Holy Prophet^(saw) further drew men’s attention towards women’s rights.
Let it be clear that the use of the term ‘flagrant evil’ in the aforementioned verse does not give men the right to confiscate women’s property. Instead, this term is related to the subject-matter stated in the verses preceding this verse. That is, if a woman is involved in indecent acts she can be restricted to her home. It is not sufficient to just blame her for open flagrance, rather witnesses have to be produced to support the accusation and that is a lengthy procedure in itself. If the person making the accusation is the husband then he is required to take an oath in the name of Allah before he gives his evidence. He has to state that he be cursed if he is lying. Similarly, the wife has the right to refute these allegations and assert her innocence under an oath. Thus, rights of both parties are established. It needs to be understood that the use of the phrase ‘flagrant evil’ is not a licence for men to get their hands on their wife’s property. The word is used here to encourage men to live peacefully with their wives and honour their rights.
Allah Almighty says that it is entirely possible that you may dislike something [in your wives] and Allah has made it beneficial for you. You may dislike a woman but Allah can make her good for you. Therefore unless you can prove open and clear misconduct, do not make her life difficult by accusing her or attempt to deprive her of her property. Do not withhold the rights she has over you. Therefore, Allah the Exalted has admonished men who torment women or threaten them with divorce over trivial errors by upholding her rights in this regard as well.
Therefore, from whatever angle you look, women’s rights are safeguarded in Islam. So extensive is this safeguarding of rights that no Muslim women can be adequately grateful for these commandments in the Holy Qur’an. No other religious book or Shariah watches over women’s rights so well. Not only are the rights established, but men are also advised to overlook women’s mistakes and weaknesses. Men are, moreover, encouraged to treat them gently and with kindness. This kindness should not be limited as a reward for something that pleases them; rather, they have to be kind even if they do not like them. This is how Islam has set the standard of women’s rights at the highest level.
I briefly explained the state of affairs during the pre-Islamic era; to draw men’s attention to this matter under those circumstances, not to mention establishing women’s rights, was the greatest act of kindness of God Almighty and by the Holy Prophet^(saw) for a Muslim woman. Seeing his practices and the effort to establish rights of women, the people of Arabia sometimes stumbled. On the other hand, when women realised that there was someone to champion their cause, they became confident.
It is related about Hadhrat ‘Umar^(ra) that he said his wife interfered in his matters. He chided her saying who was she to interfere in his matters. Arabs could not tolerate a woman advising them. Hadhrat ‘Umar’s^(ra) wife replied that if the wives of the Holy Prophet^(saw) could give him their advice and the Holy Prophet^(saw) allowed this, then how could he put a stop to her counsel? Such was the courage that the Holy Prophet^(saw) inculcated in women, with his blessed model and his teaching.
Arabs had a very severe attitude towards women. They would easily hit women even over simple mistakes. This still happens, as I said, even in Western countries. Many women write to me about such treatment by their husbands. Out of fear of their husbands some simply write that ‘these are our circumstances, we are tired of daily beatings which have begun to affect the lives of the children and we are only writing to you for prayers’. They say that they do not wish their husbands to find out. These women think that if the husbands find out, they will not reform themselves but instead the women will get beaten more for complaining. Anyway, this was a common tradition among Arabs. The Holy Prophet^(saw), who was the greatest champion of women rights, said that women are servants of Allah and not your servants; therefore do not hit them.

see more http://islamicposttop.blogspot.com/
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Belief in Life after Death

Description: The importance of the belief in the Afterlife, as well as a glimpse of what awaits one in the grave, on the Day of Judgment, and at the Final End.
By Danial Afridi   

                                         

                                                                                                        

 

Everyone is scared of dying and rightly so.  The uncertainty of what lies beyond is frightening. It may be that of all religions, Islam, provides the most graphic details of what comes after death and lies beyond.  Islam views death to be a natural threshold to the next stage of existence.

Islamic doctrine holds that human existence continues after the death of the human body in the form of spiritual and physical resurrection.  There is a direct relation between conduct on earth and the life beyond.  The afterlife will be one of rewards and punishments which is commensurate with earthily conduct.  A Day will come when God will resurrect and gather the first and the last of His creation and judge everyone justly.  People will enter their final abode, Hell or Paradise.  Faith in life after death urges us to do right and to stay away from sin.  In this life we sometimes see the pious suffer and the impious enjoy.  All shall be judged one day and justice will be served.

Faith in life after death is one of the six fundamental beliefs required of a Muslim to complete his faith.  Rejecting it renders all other beliefs meaningless.  Think of a child who does not put his hand in fire.  He does not do so because he is sure it will burn. When it comes to doing school work, the same child may feel lazy because he does not quite understand what a sound education will do for his future.  Now, think of a man who does not believe in the Day of Judgment.  Would he consider belief in God and a life driven by his belief in God to be of any consequence?  To him, neither obedience to God is of use, nor is disobedience of any harm.  How, then, can he live a God-conscious life?  What incentive would he have to suffer the trials of life with patience and avoid overindulgence in worldly pleasures?  And if a man does not follow the way of God, then what use is his belief in God, if he has any?  The acceptance or rejection of life after death is perhaps the greatest factor in determining the course of an individual’s life.

The dead have a continued and conscious existence of a kind in the grave.  Muslims believe that, upon dieing, a person enters an intermediate phase of life between death and resurrection.  Many events take place in this new "world", such as the "trial" of the grave, where everyone will be questioned by angels about their religion, prophet, and Lord.  The grave is a garden of paradise or a pit of hell; angels of mercy visit the souls of believers and angels of punishment come for the unbelievers.

Resurrection will be preceded by the end of the world.  God will command a magnificent angel to blow the Horn.  At its first blowing, all the inhabitants of the heavens and the earth will fall unconscious, except those spared by God.  The earth will be flattened, the mountains turned into dust, the sky will crack, planets will be dispersed, and the graves overturned.

People will be resurrected into their original physical bodies from their graves, thereby entering the third and final phase of life.  The Horn will blow again upon which people will rise up from their graves, resurrected!

God will gather all humans, believers and the impious, jinns, demons, even wild animals.  It will be a universal gathering.  The angels will drive all human beings naked, uncircumcised, and bare-footed to the Great Plain of Gathering.  People will stand in wait for judgment and humanity will sweat in agony.  The righteous will be sheltered under the shade of God’s Magnificent Throne.

When the condition becomes unbearable, people will request the prophets and the messengers to intercede with God on their behalf to save them from distress.

The balances will be set and the deeds of men will be weighed.  Disclosure of the Records of the deeds performed in this life will follow.  The one who will receive his record in his right hand will have an easy reckoning.  He will happily return to his family.  However, the person who will receive his record in his left hand would wish he were dead as he will be thrown into the Fire.  He will be full of regrets and will wish that he were not handed his Record or he had not known it.

Then God will judge His creation.  They will be reminded and informed of their good deeds and sins.  The faithful will acknowledge their failings and be forgiven.  The disbelievers will have no good deeds to declare because an unbeliever is rewarded for them in this life.  Some scholars are of the opinion that the punishment of an unbeliever may be reduced in lieu of his good deeds, except the punishment of the great sin of disbelief.

The Siraat is a bridge that will be established over Hell extending to Paradise.  Anyone who is steadfast on God’s religion in this life will find it easy to pass it.

Paradise and Hell will be the final dwelling places for the faithful and the damned after the Last Judgment.  They are real and eternal.  The bliss of the people of Paradise shall never end and the punishment of unbelievers condemned to Hell shall never cease.  Unlike a pass-fail system in some other belief-systems, the Islamic view is more sophisticated and conveys a higher level of divine justice.  This can be seen in two ways.  First, some believers may suffer in Hell for unrepented, cardinal sins.  Second, both Paradise and Hell have levels.

Paradise is the eternal garden of physical pleasures and spiritual delights.  Suffering will be absent and bodily desires will be satisfied.  All wishes will be met.  Palaces, servants, riches, streams of wine, milk and honey, pleasant fragrances, soothing voices, pure partners for intimacy; a person will never get bored or have enough!

The greatest bliss, though, will be the vision of their Lord of which the unbelievers will be deprived.

Hell is an infernal place of punishment for unbelievers and purification for sinful believers.  Torture and punishment for the body and the soul, burning by fire, boiling water to drink, scalding food to eat, chains, and choking columns of fire.  Unbelievers will be eternally damned to it, whereas sinful believers will eventually be taken out of Hell and enter Paradise.

3 Aayato'n Mein ALLAH Ka Ism-e-Azam Hai &Islam

Hazrat Muhammad SAW ka Irshad-e-Pak hai ke :

3 Aayato'n mein ALLAH ka Ism-e-Azam hai, jis ke zariye Dua mangi jaye to radd nai hoti.

1) اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ 

Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence.
خدا (جو معبود برحق ہے) اس کے سوا کوئی عبادت کے لائق نہیں ہمیشہ زندہ رہنے والا 

[Surat Aal-Imran #2]

2) اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.
خدا (وہ معبود برحق ہے کہ) اس کے سوا کوئی عبادت کے لائق نہیں زندہ ہمیشہ رہنے والا اسے نہ اونگھ آتی ہے نہ نیند جو کچھ آسمانوں میں اور جو کچھ زمین میں ہیں سب اسی کا ہے کون ہے جو اس کی اجازت کے بغیر اس سے (کسی کی) سفارش کر سکے جو کچھ لوگوں کے روبرو ہو رہا ہے اور جو کچھ ان کے پیچھے ہوچکا ہے اسے سب معلوم ہے اور وہ اس کی معلومات میں سے کسی چیز پر دسترس حاصل نہیں کر سکتے ہاں جس قدر وہ چاہتا ہے (اسی قدر معلوم کرا دیتا ہے) اس کی بادشاہی (اور علم) آسمان اور زمین سب پر حاوی ہے اور اسے ان کی حفاظت کچھ بھی دشوار نہیں وہ بڑا عالی رتبہ اور جلیل القدر ہے

[Aayat-ul-Kursi, Surah Al-Baqarah # 255] 

3) وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا

And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.
اور اس زندہ و قائم کے رو برو منہ نیچے ہوجائیں گے۔ اور جس نے ظلم کا بوجھ اٹھایا وہ نامراد رہا

Falling in love? Is that allowed in Islam ?

Question :What does Islam say about falling in love? Is that allowed in Islam? If it is yes, how could we show that to the person we love without causing fitnah?

Answer: Islam teaches us to be truthful and realistic. Usually, we love for the sake of Allah and we hate for the sake of Allah. Islam teaches us that a male and female can build up a good relationship founded on marriage.

We do not say love is halal or haram because it is a feeling. Maybe it is not under control. You can judge what is under control. But people who fall in love are in many episodes away from the cleansed and pure atmosphere.

Marriages that are usually good and lasting marriages are those that start at the least affection. That affection grows after marriage and maybe it will grow until the couples continue their companionship at the Jannah.

If you have any affection towards a person, you should ask yourself: why do you like that person? If you have good Islamic, reasonable justification, then you need not tell that person of what you feel. However, you can make a serious plan to make him ask for your hand. If you want to know the meaning of fitna, a great part of it is what people nowadays call love or romance.

In this context, we’d like to cite the following fatwa that clarifies the Islamic ruling on falling in love:

“If we are speaking about the emotion which we call “love” then we are simply speaking of a feeling. What we feel toward a particular person is not of great importance, until our feeling is expressed in a particular action. Now if that action is permissible, then well and good. If it is forbidden, then we have incurred something that Allah does not approve of. If it is love between a man and a woman, the emotion itself is not the subject of questioning on the Day of Judgment. If you feel you love someone, then you cannot control your feeling. If that love prompts you to try to see that person in secret and to give expression to your feelings in actions permissible only within the bond of marriage then what you are doing is forbidden.”

Shedding more light on the issue in point we’d like to cite the words of Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada. He states:

In Islam, it is not a sin if you feel a special affinity or inclination towards a certain individual since human beings have no control on such natural inclinations. We are, however, definitely responsible and accountable if we get carried away by such feelings and take specific actions or steps that might be deemed as haram (forbidden).

As far as male and female interaction is concerned, Islam dictates strict rules: It forbids all forms of ‘dating’ and isolating oneself with a member of the opposite sex, as well indiscriminate mingling and mixing.

If, however, one does none of the above, and all that he or she wants is to seriously consider marrying someone, such a thing itself is not considered haram. In fact, Islam encourages us to marry persons for whom we have special feelings and affinity. Thus, Islam recommends that potential marriage partners see one another before proposing marriage. Explaining the reason for such a recommendation, the Prophet (peace and blessings be upon him) said: “That would enhance/foster the bonding.”

This permission notwithstanding, we are advised against getting carried away by merely the outward appearances of a person; these may be quite misleading. Marriage is a life-long partnership and a person’s real worth is determined not by his or her physical looks, but more so by the inner person or character. Hence, after having mentioned that people ordinarily look for beauty, wealth and family in a marriage partner, the Prophet (peace and blessings be upon him) advised us to consider primarily “the religious or character factor” over and above all other considerations.

Islam does not allow any illicit relationship between a man and a woman. Allaah has established marriage as the legitimate means for satisfying sexual desire, and through marriage a man and woman form a family based on the laws of Allaah, and their children are legitimate. In Islam, there is no such thing as a girlfriend-boyfriend relationship. You are either married or you are not. To have a boyfriend or girlfriend, no matter the level of interaction and involvement, is completely haraam!

Contact between the sexes is one of the doors that lead to fitnah (temptation). Sharee’ah is filled with evidence which indicates that it is essential to beware of falling into the traps of the shaytaan in this matter. When the Prophet (peace and blessings of Allaah be upon him) saw a young man merely looking at a young woman, he turned his head so as to make him look away, then he said:

“I saw a young man and a young woman, and I did not trust the shaytaan not to tempt them.” Narrated by al-Tirmidhi (885) and classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

This does not mean that it is haraam for a man or woman to like a specific person whom he or she chooses to be a spouse, and feel love for that person and want to marry them if possible. Love has to do with the heart, and it may appear in a person’s heart for reasons known or unknown. But if it is because of mixing or looking or haraam conversations, then it is also haraam. If it is because of previous acquaintance, being related or because of hearing about that person, and one cannot ward it off, then there is nothing wrong with that love, so long as one adheres to the sacred limits set by Allaah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

A person may hear that a woman is of good character and virtuous and knowledgeable, so he may want to marry her. Or a woman may hear that a man is of good character and virtuous and knowledgeable and religiously committed, so she may want to marry him. But contact between the two who admire one another in ways that are not Islamically acceptable is the problem, which leads to disastrous consequences. In this case it is not permissible for the man to get in touch with the woman or for the woman to get in touch with the man, and say that he wants to marry her. Rather he should tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Uthmaan (may Allaah be pleased with them both). But if the woman contacts the man directly or if the man contacts woman directly, this is may leads to fitnah (temptation).