A historical view of polygamy and Islam’s position

by Mary Ali
Polygamy has been practiced by mankind for thousands of years. Many of the ancient Israelites were polygamous, some having hundreds of wives. King Solomon(S) is said to have had seven hundred wives and three hundred concubines. David(S) (Dawood) had ninety-nine and Jacob(S) (Yaqub) had four. Advice given by some Jewish wise men state that no man should marry more than four wives.
No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus was not known to have spoken against polygamy. As recent as the 17th century, polygamy was practiced and accepted by the Christian Church. The Mormons (Church of Jesus Christ of the Latter Day Saints) have allowed and practiced polygamy in the United States.
Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the church to conform to the Greco-Roman culture where men were monogamous but owned many slaves who were free for them to use: in other word, unrestricted polygamy.
Early Christians invented ideas that women were “full of sin” and man was better off to “never marry.” Since this would be the end of mankind, these same people compromised and said “marry only one.”
Many times in the American society when relations are strained, the husband simply deserts his wife. Then he cohabits with a prostitute or other immoral woman without marriage.
Actually there are three kinds of polygamy practiced in Western societies: (1) serial polygamy, that is, marriage, divorce, marriage, divorce and so on any number of times; (2) a man married to one woman but having and supporting one or more mistresses; (3) an unmarried man having a number of mistresses. Islam condones but discourages the first and forbids the other two.
Wars cause the number of women to greatly exceed the number of men. In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely spinsterhood or widowhood.
Some Western men take the position that monogamy protects the rights of women. But are these men really concerned about the rights of women? The society has many practices that exploit and suppress women, leading to women’s liberation movements from the suffragettes of the early twentieth century to the feminists of today.
The truth of the matter is that monogamy protects men, allowing them to “play around” without responsibility. Easy birth control and easy legal abortion has opened the door of illicit sex to women and she has been lured into the so-called sexual revolution. But she is still the one who suffers the trauma of abortion and the side effects of birth control methods.
Taking aside the plagues of venereal disease, herpes and AIDS, the male continues to enjoy himself free of worry. Men are the ones protected by monogamy while women continue to be victims of men’s desires. Polygamy is very much opposed by the male dominated society because it would force men to face up to responsibility and fidelity. It would force them to take responsibility for their polygamous inclinations and would protect and provide for women and children.
Among all the polygamous societies in history there were none that limited the number of wives. All of the relationships were unrestricted. In Islam, the regulations concerning polygamy limit the number of wives a man can have while making him responsible for all of the women involved.
“If you fear that you will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice.” (Qur’an 4:3)
This verse from the Qur’an allows a man to marry more than one woman but only if he can deal justly with them. Another verse says that a person is unable to deal justly between wives, thus giving permission but discouraging it.
“You will never be able to deal justly between wives however much you desire (to do so). But (if you have more than one wife) do not turn altogether away (from one), leaving her as in suspense…” (Qur’an 4:129)
While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam. Taking the example of the Prophet Muhammad(S) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.
The Prophet(S) was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families, and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual).
Some people have said that the first wife must agree to the second marriage. Others have said that the couple can put it into the marriage contract that the man will not marry a second wife. First of all, neither the Qur’an not Hadith state that the first wife need be consulted at all concerning a second marriage let alone gain her approval. Consideration and compassion on the part of the man for his first wife should prompt him to discuss the matter with her but he is not required to do so or to gain her approval. Secondly, the Qur’an has explicitly given permission for a man to marry “two or three or four”. No one has the authority to make a contract forbidding something that has been granted by Allah.
The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care of. The present Western society, which permits free sex between consenting adults, has given rise to an abundance of irresponsible sexual relationships, an abundance of “fatherless” children, many unmarried teenage mothers; all becoming a burden on the country’s welfare system. In part, such an undesirable welfare burden has given rise to bloated budget deficits which even an economically powerful country like the United States cannot accommodate. Bloated budget deficits have become a political football which is affecting the political system of the United States.
In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic and political systems of the country.
It must be a prophet, and indeed, it was Prophet Muhammad(S) who directed Muslims to get married or observe patience until one gets married. ‘Abdullah b. Mas’ud reported Allah’s Messenger(S) as saying,
“Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.” (Bukhari and Muslim)
Islam wants people to be married and to develop a good family structure. Also, Islam realized the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.
In the Muslim societies of our times, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.
(In this article, polygamy has been used to mean polygyny meaning having two or more wives. Islam forbids polyandry, meaning having two or more husbands.)

The freedom women gain from Islam

by Mary Ali and Anjum Ali
Today people think that women are liberated in the West and that the Women’s liberation movement began in the 20th century. Actually, the women’s liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (Peace be upon him), who is known as the last Prophet of Islam. The Qur’an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.

Human Rights

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him – setting no limits on her moral progress. Also, Islam established a woman’s equality in her humanity with men, In the Qur’an, in the first verse of the chapter entitled “Women”, God says,
“O mankind! Be careful of your duty toward your Lord who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you.” (4:1)
Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religions believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction to equality.

Civil Rights

In Islam, a woman has the basic freedoms of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur’an states:
“There is no compulsion in religion. Right has been made distinct from error.” (2:256)
Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet(S) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.
A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman’s testimony is valid in legal disputes. In fact, where women are more familiar, their evidence is conclusive.

Social Rights

The Prophet(S) said, “seeking knowledge is a mandate for every Muslim (male and female)”. This includes knowledge of the Qur’an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.
While bearing, raising and teaching of children, providing support to her husband, and maintenance of a home are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.
Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either’s efforts or benefits. God will reward both sexes equally for the value of their work, through, it may not necessarily be the same activity.
Concerning motherhood, the Prophet(S) said, “Heaven lies under the feet of mothers”. This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

Political Rights

A right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, as narrated in the Qur’an (60:12), Muhammad(S) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdurrahman Ibn Awf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.

Economic Rights

The Qur’an states:
“By the creation of the male and female; Verily, (the ends) you strive for are diverse.” (92:3-4)
In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family, each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.
The Qur’an an states:
“Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women).” (4:34)
This guardianship and greater financial responsibility given to men requires that they provide women with not only monetary support but also physical protection and kind respectful treatment.
Muslim women have the privilege to earn money, the right to own property, to enter into legal contracts and to mange all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings, including her husband.
The Qur’an states:
“And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty for Allah hath full knowledge of all things.” (4:32)
A woman inherits from her relatives. The Qur’an states:
“For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much – an ordained share.” (4:7)

Rights of a Wife

The Qur’an states:
“And among His signs is that He created for you mates from among yourselves that you may live in tranquility with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect.” (30:21)
Marriage is therefore not just a physical or emotional necessity but, in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures and, in the Qur’an, He laid out a system of Laws to support harmonious interaction between the sexes.
“…They are your garments and you are their garments.” (2:187)
Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife’s rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.
The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur’an states
“Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.” (65:7)
God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.
A wife’s rights also extend beyond material needs. She has the right to kind treatment. The Prophet(S) said,
“The most perfect believers are the best in conduct. And the best of you are those who are the best to their wives.”
God tells us He created mates and put love, mercy and tranquility between them.
Both men and women have a need for companionship and sexual needs and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, the temptation exists to seek it elsewhere.

Duties of a Wife

With rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur’an states:
“The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded.”(4:34)
A wife is to keep her husband’s secrets and protect their marital privacy. Issues of intimacy of faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.
A wife must also guard her husband’s property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house whom her husband dislikes nor incur any expenses of which her husband disapproves.
A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.

Conclusion

The Qur’an states:
“And it becomes not a believing man or a believing woman, when Allah and His Messenger, Muhammad (S) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest,” (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

Islamic celebrations and other events commemorated by Muslims
by M. Amir Ali, Ph.D.
In Islam, celebration is a form of thanking Allah, the One True God. Celebration, in Islam, is merry-making, going out to parties, visiting and meeting friends and relatives and having clean fun, and also a form of physical and spiritual purification. Islamic celebrations include taking a bath, putting on clean or new clothes, wearing perfume and going to the mosque or a place of congregation for Salat, a form of prescribed prayers. The Islamic celebration of Eid is also a day when children and adults may get new clothes and gifts.
The dates and days of celebration are set according to the Islamic calendar.

Islamic calendar

The Islamic calendar consists of twelve lunar-based months. A new month begins with the sighting of the new crescent. Since lunar months are 29 or 30 days long, a year has 354 or 355 days, 10 or 11 days shorter than the solar year. Another characteristic of Islamic months is that the number of days of a month are not fixed. For example, the month of Ramadan may be 30 days in one year and 29 days in another year. In this age of advanced astronomy and mathematics it is possible to calculate the first of the month years ahead of time, but conservative interpretations of the sayings of the Prophet Muhammad(S) require Muslims to see the new crescent physically before announcing the first day of the month. Hence, there is uncertainty in fixing the date. In practice, Muslims look toward the western horizon on the 29th of the month, immediately after sunset for the new crescent. If the crescent is not sighted they complete 30 days of the month, then start the new month. If the moon is sighted on the 29th, the new month has already begun with the sunset.
The twelve months of the Islamic calendar are Muharram, Safar, Rabi’ Al-Awwal, Rabi’ Ath-Thani, Jumada Al-‘Ula, Jumada Ath-Thaniya, Rajab, Sha’ban, Ramadan, Shawwal, Dhu al-Qi’dah and Dhu al-Hijjah.
The moon by itself is not holy or sacred in Islam. The moon, as a symbol which appears on flags and minarets, may have been an adaptation from the Romans or the Turks in the early period of Islam but after the period of the companions of the Prophet Muhammad(S). Islamic teachings do not place any significance on the moon, sun or other heavenly objects except as creations and signs of Allah.
Prescribed prayers (Salat) and the time table
The Salat is a form of worship, a celebration of the holiness, praise and glorification of Allah and the renewal of dedication of oneself to Him. Every adult Muslim is required to perform Salat five times a day. For the preparation of the Salat time table, the position of the sun in relation to a location on the earth are used, that is, sunrise, meridian and sunset,. Before sunrise but after dawn (which commences 80 to 90 minutes before sunrise), is the time for the morning or Fajr prayer. Immediately after the meridian is the beginning of early afternoon or Zuhr prayer, which lasts midway to sunset. From midway to sunset till shortly before sunset is the mid-afternoon or ‘Asr prayer time. Immediately after sunset is the Maghrib prayer time, which lasts until the disappearance of twilight (approximately an hour). After Maghrib until dawn is the ‘Isha or night prayer time. Each of the prayers lasts five to ten minutes, but it must be done within its own time slot. All Muslims who have attained puberty are required to perform prescribed prayers (Salat) at the proper time. A brief washing is required as a preparation for the prayers.
The following weekly and annual celebrations are mandated in Islamic textual sources, that is, the Qur’an and the Hadith.

Yawm Al-Jumu’ah

The literal meaning of these two words is “the day of congregation”, which is Friday. Muslims gather in the masjid (mosque) for a khutba (sermon or address) followed by Salat led by an Imam. After the Salat, people meet each other in the masjid and may visit relatives and friends. In Islam there is no Sabbath, therefore, there is no mandatory closing of businesses on Friday except for the duration of congregational services. However, in a majority of Muslim countries, Friday is the weekly holiday, sometimes combined with Thursday or Saturday. In the West, Muslims take a couple of hours from their jobs or businesses to go to the mosque on Friday. The Friday prayer, held in the early afternoon, lasts less than an hour in general.
In large work places where many Muslims are employed, Muslims use a room and prepare it for the Friday Salat. In some places a community center room is rented for a couple of hours on Friday for holding the congregation. Since, a part of the Salat requires prostrating and sitting on the floor, it is covered with clean sheets or rugs.

Ramadan, the month of fasting

Ramadan is the ninth month of the Islamic calendar and is known as the month of fasting. During Ramadan Muslims get up before dawn, 2-3 hours before sunrise, and eat a pre-dawn meal. There is no eating, drinking, or sexual activity between dawn and sunset. In addition, Muslims must implement the moral code of Islam very strictly; the violation thereof nullifies their fast. During the night Muslims eat, drink (intoxicants are forbidden) and carry on normally.

Laylat Al-Qadr

The literal meaning is “the night of decree”, “the night of measure” or “the night of value”; sometimes also translated as “the night of power”. The worship and works of this night carry more value than the worship and works of one thousand months. This is the night when angels descend with the decree of Allah. This night may be any of the odd nights of Ramadan during the last ten days, meaning, Laylat al-Qadr may be the 21st or 23rd or 25th or 27th or 29th night of Ramadan. Some Muslims celebrate only on the 27th night and by doing so they may be missing the real Laylat al-Qadr. During these nights, Muslims stay awake all night reading and studying the Qur’an, listening to religious addresses and performing Salat. They go home for the pre-dawn meal to prepare for the fast; naturally, they need to sleep the next day.

I’tekaf

Some Muslims take time off from their work for the entire last ten days of Ramadan and stay in the masjid, day and night, until the end of Ramadan. This is called I’tikaf or isolation from the worldly affairs. Those who are in I’tikaf are allowed to go out for necessities only, such as for food and to use the bathroom and shower, if not found within the mosque area.

‘Eid Al-Fitr

The first day of the month following Ramadan is ‘Eid al-Fitr. This is the celebration of fast-breaking. Muslims watch the western horizon immediately after sunset on the 29th day of Ramadan for the crescent. If the crescent is sighted, it is the first day of the new month and beginning of ‘Eid day. If the crescent is not sighted within ½ an hour after sunset on the 29th day of Ramadan the Muslims complete 30 days of fasting. Either way, the 1st of Shawwal, the 10th month of the Islamic lunar calendar is ‘Eid al-Fitr. On ‘Eid day, Muslims gather in a larger facility than the neighborhood masjid and join in Salat al-‘Eid which is composed of Salat followed by an address by the Imam (leader). This is a major holiday for the Muslims. On this day, they visit many relatives and friends and give gifts to the children. ‘Eid is, first, a day of thanks to Allah, and next, a gathering of families and friends. All financially able Muslims are required to give Sadaqat al-Fitr, a form of charity, on behalf of each and every person of the family, including newborns, to the poor and needy during the Ramadan but before the ‘Eid prayers.

Eid Al-Adha

This is the celebration of sacrifice which comes two months and ten days after ‘Eid al-Fitr. Muslims celebrate the sacrifice of the lamb in place of Ishmael (Isma’il) by his father, Abraham. On this day, after Salat al-‘Eid (the prescribed ‘Eid prayers), Muslims sacrifice an animal: a ram, goat, sheep, cow or camel. The meat is divided into three parts: one part is distributed among the poor and needy, one part is distributed among relatives and friends and one part is used by the family. This is also a major holiday for Muslims to visit each other and give gifts to the children. ‘Eid al-Adha is celebrated on the 10th of Dhul Hijja, the 12th month of the Islamic lunar calendar, and again depends upon the crescent sighting for the first of the month. For those people who have gone to Makkah for Hajj (the pilgrimage), staying in the Plain of Arafat on the 9th of Dhul Hijja is the most important event. However, for those not performing Hajj, ‘Eid al-Adha is the 10th of Dhul Hijja and one of the two most important celebrations of the year. In the Arabian Peninsula the calendar follows the local crescent sighting criterion, whereas in the U.S., the local crescent sighting is used for the determination of dates. Eid al-Adha may be celebrated for four days from the 10th to the 13th of Dhul Hijja.

Cultural celebrations

There are many other occasions which Muslims celebrate that are developments of local cultures and traditions. Some celebrations are more widespread than others. However, these are innovations in Islam and have no foundation in the Qur’an, the teachings of the Prophet Muhammad(S) or practices of the Sahaba, the companions of the Prophet(S). These innovative celebrations are not found in the early generations of Muslims. In fact, Prophet Muhammad(S) has declared all innovations (in the religion of Islam) to be heresy (bid’ah) and he declared that all bid’ah lead to misguidance (dalalah) and all dalalah lead to the hell-fire. The following celebrations are religious/cultural innovations which are discouraged by the informed Islamic scholars.

Eid Milad Al-Nabi or Mawlid Al-Nabi

This is the most common innovative celebration in the Muslim world. It is supposed to celebrate the “birthday” of the Prophet Muhammad(S). However, there is no authentic record that the Prophet(S) or his companions celebrated his birthday. Besides, there is no verifiable proof of Prophet’s date of birth. It is an innovation of later times, reported to have been introduced by the Fatimids in Egypt, a very corrupt Shi’ite sub-sect. L

aylat Al-Isra & Al-Me’raj or Shab-E-Me’raj

A verse in the Qur’an (17:1) states that the Messenger(S) of Allah was taken one night to Jerusalem and brought back to Makkah. In addition, authentic traditions add that he was led to the Heavens to visit the signs of Allah. However, there is no authentic day or date of this event recorded nor did the Prophet(S) or his companions ever celebrate this night. Despite the lack of evidence, many Muslims continue to celebrate it.

Laylat Nisf Sha’ban or Shab-E-Barat

This is a celebration which takes place on the 15th night of the 8th month of the Islamic lunar calendar, Sha’ban but has no foundation in the Qur’an or teachings of the Prophet(S).

Birthdays and death days of saints (awlia-Allah) and Imams

Some Sunni Muslims celebrate such days for many assumed saintly persons and Shi’as celebrate such days for their assumed Imams. There is no evidence to permit such celebrations in Islam. There are related celebrations held annually at the graves and mausoleums of reputedly virtuous men (assumed saints or awlia-Allah) of the past era. Such celebrations on or off the grave sites are not permitted according to the teachings of the Prophet Muhammad(S).

National celebrations and holidays

Celebrations such as of Independence Day, Republic Day, Memorial Day, Labor Day, Thanksgiving Day and others are rooted in the secular lives of nations. Such celebrations are not mandated in Islam and have no Islamic significance.

Allah’s Messenger did not hate anything as strongly as he hated falsehood.

Hazarat Ayesha (RA) narrates:
“Allah’s Messenger (SAWS) did not hate anything as strongly as he hated falsehood. If he received information that a particular man has told a lie, he used to throw away that man’s respect and honor from his heart till the time he was not informed that he has repented for it.”
Another hadith states:
“When a person tells a lie, the bad odor that emanates from it keeps the angels one mile away.”
Following things should be borne in mind to avoid falsehood.
We should not tell a lie even in a joke. The Prophet (SAWS) has said:
“Death for the man who indulges in story-telling in order to make some people laugh and for that he relies on falsehood. There is death for him, there is destruction for him.” (Tirmidi)
This is our daily observation that people give full rein to their tongues in the matter of humorous talks to make others laugh, and do not hesitate to spread the tales and stories invented by friends or foes only for the purpose of getting some pleasure or for pulling someone’s leg. In fact it is due to this kind of entertainment and amusements and false acts that has created enmities and rivalries among us.
We should avoid exaggeration in praise. Some people when they praise somebody go to the extent of exaggerating and making false statements. For a Muslim it is necessary that when he praises somebody he should do it to the extent to which he knows about that man. He should avoid exaggeration and falsehood in showering the praises of the praised one, although he may be deserving of praises, for exaggeration is a kind of falsehood, which has been forbidden. To a person who was praising the Prophet, he said:
“Do not indulge in exaggeration while praising me, as the Christians did in the case of Jesus. I am only a slave, so only say that he is a slave of Allah and His Messenger.”
We should keep away from falsehood and deception in trade and financial dealings with others. Prophet (SAWS) said:
“It is not lawful for a Muslim to sell such a commodity that has a defect, except that the defect is shown to the buyer.” (Bukhari)
Never give false evidence while on oath, as it is perjury and a major sin. When a Muslim should stand up for giving evidence, he should state the truth unhesitatingly; regardless of the fact whether it is against his close friend or relative. No relationship or prejudice should deviate him from the right path, nor any greed or bribe should be able to make him waver in his stand.
Never break a promise given to someone. We should take special care to see that we keep our promises, be true to our words and not change our stand. It is a very sad state of affairs that among the Muslims the tendency of breaking promises and crossing limits has become very common, when our religion has termed the false promises as symbols of trouble.

Abortion

It makes no sense to fight over the choice of women to control their own bodies. However, women neither had choice in their own creation (or birth) nor had they the choice in the selection of their own gender. Just the way none of us had any choice in the selection of our gender, our race, our skin color, our parents, our place of birth, our mother tongue, our height, our looks, our time of birth and our intellectual level. All of the above was chosen for us for a purpose. It is our duty to find the purpose of our being brought into this world and to fulfill it.
In this life human beings have been given choices to test if we make the right choices. All choices have limitations. For example, if we agree to undergo some surgery we lose all choices once we are under anesthesia. Once we buy an air ticket and get aboard an airplane we lose our choice of destination and we have to go wherever the plane is going. Once a virgin, by her choice has entered into a sexual intercourse she has lost her choice of maintaining her virginity. Similarly, once a woman has made her choice to have sexual intercourse with a man she has surrendered her choice to her Creator of not carrying a baby and she must accept His choice. Sure, a woman must have a choice and control over her own body until she has surrendered her body to the Almighty by having sex with a man.
To have an abortion or not to have one is not the real choice. The real choice is whether or not to have sexual intercourse. Once the choice is made in favor of sexual intercourse abortion becomes murder.

Disagreement and dissension, is capable of breaking up any society – and THIS is an issue that we need to face squarely!

by Khalid Dhorat Very often, people philosophize and agonize about the state of the Ummah. It is true that what happens in other parts of the world, affect us directly: we are concerned, we voice our feelings and assist according to our means. However, what we sometimes forget, is that whilst we are thinking globally, we fail to act……locally! We, too have pressing issues at home. Disagreement and dissension, is capable of breaking up any society – and THIS is an issue that we need to face squarely!

Unity above everything

Prophet Musa (A.S.) once became extremely upset with his brother Harun (Alayhis salaam), who was also a Prophet. He grabbed him by his hair and pulled his beard. Musa (Alayhis salaam) held Harun (Alayhis salaam) responsible for allowing the Bani-Isra’il in following ‘Saamiri’ and going back to worshiping the idols, during his absence. Harun (A.S.) sadly replied: “O son of my mother, do not seize me by my beard or my head. Truly, I feared but you should say that I caused a division among the Bani-Isra’il and did not respect my word ” (20:94) This verse shows that Harun (A.S.) was more concerned with the unity of the Bani-Isra’il, than he was with their worshipping the golden calf. He was waiting for his brother to come back and calmly resolve this problem, thereby avoiding dissension. Disagreements and differences between people are natural. All of us are different in one way or another. We come from different backgrounds and upbringings, we speak different languages, we belong to different ethnic backgrounds, and have variegated levels of education. We may therefore have different perceptions, opinions, and approaches. Allah, subhanahu wa ta`ala says: “If Allah had so willed, He would have made you a single community, but (His plan is) to test you in what He has given you; so strive as in a race in all virtues. The return of you all is to Allah; it is He that will show you the truth of the matters in which you dispute.” (5:48) From this ayah we see that being different is by Allah’s design. Differences among people cannot be and will not be eliminated. Therefore, we have to make our differences and disagreements work to the advantage of the Ummah. Can we prevent dissension and enmity by learning how to disagree? To differ and disagree is only natural, But the WAY we differ, is a matter of attitude and discipline.

Types of disagreement

There are three types of disagreements. The first is normal disagreement, IKHTILAF. It is used to describe a situation in which people genuinely cannot agree on issues. The second disagreement is dialectical in nature, JADAL. The aim of this kind of disagreement is ultimately to win an argument. At best, it is fruitless and serves no higher purpose. The third type and worst type of disagreement is dissension, SHIQAQ. This is when parties hold beliefs that are mutually exclusive. Each party has no room for the other’s opinion. It is when pride and arrogance subverts the rational mind to the lowest of the low. It may even lead to violence. We have seen evidence of dissension in our society: family and business squabbles that dissipate the energy and resources of people; institutions of learning that bicker on irrelevant issues; road rage incidents that lead to death amongst neighbours; pamphleteering amongst organisations; malicious slandering etc. These are some of the symptoms of unacceptable disagreements that we see around us. They lead to disunity. They can be caused by selfishness, pride, arrogance and ignorance; or by blind loyalty to groups, parties or leaders. Allah warns us about these kinds of disagreements and gave us the examples of nations before us who destroyed themselves through dissension. Allah says: “And do not dispute with one another, lest you lose heart and your moral strength desert you…” (8:46) Imagine the situation of a group of people who are trapped at the bottom of a deep pit. Either they can argue forever about who can jump high enough to reach the top until they get exhausted and die, or they can stand on each other’s shoulders and by mutual co-operation reach the top. The Sahabah (R.A.) differed among themselves on a number of issues, starting with choosing the successor to the Prophet (S.A.W.). They differed on strategy in political matters, on interpretations in fiqhi issues. BUT they continued to have respect, love and reverence for each other. The founders of the different fiqh schools, although disagreeing on many issues, even so had great respect for each other. Can we be the same? Can we disagree and remain united? I believe we can. The first and foremost guarantee of our unity, is setting our objective wholly and sincerely to please Allah. We need to train our hearts to reject pride and jealousy. To remain ONE community, we need to subordinate our desires to Allah’s desire.

Some of the pitfalls we need to avoid:

Generalizing and stereotyping: “This person or that organization is like this,” or “they are all the same.” Doubt: Be careful about your assumptions. “Who is behind this?” “Where do they get their money from?” and so on, planting the seed of doubt and mistrust. Jumping to conclusions: “He is the culprit.” Hear the whole story, get information, hear all sides before judging any individual or group. Speaking about what you do not know: Speak only after thorough investigation. Allah says: “Do not pursue that which you have no knowledge of.”

Some aspects we need to emphasize:

1. Make your loyalty to Allah alone, and look for justice and truth. 2. If a discussion gets heated, stop it immediately. 3. Always keep in mind that your brother or sister has the right to his/her opinion, just like you do. 4. It is always better to debate an issue without settling it, than to settle it without debating it. 5. Do not leave an argument carrying a grudge. 6. Conclude with a handshake, smile or a hug. 7. Assure the other side that your disagreement does not change your love and respect for him. Above all, let us not be from those who have broken the unity of their faith and become sects, each group delighting in what they follow (30:31-32).

Fatwa, like other borrowed Arabic terms, carries an assumed meaning, is draped in mystery, and leads to misunderstanding.

by Dr. Maher Hathout Fatwa has entered the media’s vocabulary. Fatwa, like other borrowed Arabic terms, (e.g., intifada, jihad, madrasa, sharia) carries an assumed meaning, is draped in mystery, and leads to misunderstanding. Linguistically, fatwa means “an answer to a question” – the question may be rhetorical or actual. The answer represents only the opinion of the person who offered it. In Islamic jurisprudence, fatwa means the opinion of a scholar based on that scholar’s understanding and interpretation of the intent of the sources of Islam, that scholar’s knowledge of the subject in question, and the social milieu that produced the issue or question. The scholar’s answer or fatwa is not a binding rule; rather, it is a recommendation. The answer (fatwa) may be opposed, criticized, accepted, or rejected. In addition, the answer (fatwa) may itself become the subject of debate or questions. In an egalitarian system such as Islam, a fatwa gains acceptance based on the integrity of the person who offered the fatwa (in Arabic, a mufti), that person’s knowledge of Islamic sources as well as knowledge of the issue and of the social context that raised the issue. Any of the aforementioned prerequisites may be challenged and the answer (fatwa) is an opinion and that opinion may be incorrect. To consider a fatwa issued by anyone as binding on all Muslims is a dangerous contemporary trend that merely stifles Islam’s rich history of debate and dissent. Moreover, it would allow individuals to claim authority over others by virtue of their supposed knowledge of God’s will. The purpose of a fatwa is to offer an opinion, not to silence discourse.