Eid Congrates

I want to wish everyone Eid Mubarak. May you remain safe with your families. I also ask all of us to remember and pray for all those who will not be able to share in the joy of Eid because of having their homes destroyed by floods or because they have lost loved ones in acts of terrorism. I pray Allah strengthens in all of us the spirit of tolerance and understanding that our great religion Islam preaches and may Allah lead our nation to a renewed sense of unity.

SWEET EID GHAZAL PUSHTO

ZAMUNG ZIGAR AMUNG ZAN AKHTARA
PA MUNG DA KHPALA ZANA GRAN AKHTARA

STA RANGINAY RATA QABULI DI KHO
MUNGA AKHTA U LA PA ZAN AKHTARA

DALTA CHAMAN PA WINO SOR PROT DE
KHAFA KHAFA DI BULBOLAAN AKHTARA

NA CHA TAARONA DA RABAB OCHERAL
NA MU TAR GHWAG SHO YA QURBAN AKHTARA

DALTA HALAATO DARDAWALY PEGHLEY
KAMSO KE NAGDI SRA GULAAN AKHTARA

ZAMUNG PA KHAORA KE GHURBAT PROT DE
MIYANDO TA JARI MASHOOMAN AKHTARA

TA CHE RAZEY DA PUKHTOON KHWA PA SEMA
ZAMUNG DA HAAL OKA PURSAAN AKHTARA

MUNG BEWASSAY DA YATIMANO JARU
PA OKHKO LOND MU V GREWAAN AKHTARA

Peer NAVEED ALI KHAN

Woman in Islam!

THE WOMAN IN ISLAM

  

Translated Speech of

His Eminence Ameer Muhammad Akram Awan

Shaikh Silsilah Naqshbandiah Owaisiah

He found there a whole tribe of men watering. And he found apart from them two women restraining their flock. He said, “What ails you?” The two said, “We cannot give our flock to drink unless the shepherds return from the water, and our father is a very old man.” So he watered their flock for them. Then he returned aside into the shade and said, “My Lord! I am needy of whatever good Thou send down for me.” - 28:22-24

The holy Quran narrates numerous events including stories of the nations of past. It gives the accounts of Allah's Prophets and Messengers and also mentions both groups of men, those who disbelieved and denied the Prophets and those who believed and obeyed Allah's Message. The Quran relates all these events in context to the purpose of its reve­lation, that is, to invite mankind towards Allah, to define the path of worship and obedi­ence, and to warn about the way leading to Divine Wrath. Historic events are mentioned only as examples for mankind to draw conclusions and to learn desired lessons. For that reason, it narrates the conditions of various nations at the time when Prophets were sent to them. It recounts the hardships endured by Prophets during their efforts to steer their nations from darkness to the Light, and also highlights the difference between the fate of the rejecters of Faith and of the believers. The Quran recounts all this to enable the reader to reflect and decide the best course for himself. Although the Quranic narration of history is the most perfect and the absolute truth, yet the mere narration of history has never been the subject of Quran. Thus it does not tell the whole story at one place, but refers to its different events at appropriate places, so as to highlight the desired lessons.

The holy verses mention the tyranny of Pharaoh, the events of Prophet Musa’s^-as flight to Madyan and his meeting with Prophet Sho’aib^-as. In addition to the grand sacrifices and steadfastness of Prophet Musa^-as and the piety and greatness of Prophet Sho’aib^-as, these verses mention an extraordinary event which is full of tremendous wisdom and lessons for human civilisation. As Prophet Musa^-as approached Madyan, he came upon a well on the outskirts of the city where people brought their cattle to drink. A large crowd of herdsmen with their cattle had gathered at the well. Amongst these herdsmen, he found two young girls holding their flock to one side. He was genuinely surprised to find these young girls there and inquired about their odd presence in an all-male business.

They replied that they had also brought their flock for water and were waiting for the others to leave the site before they could take their turn. They added that their father was old and could not do this job himself. In this small sentence, Allah has laid down the conditions and norms for women to participate in various spheres of human activity out­side the four walls of their homes. A woman is permitted to step out of her house if there is none else to work outside. Those women who have a man such as father, brother, husband or son to work for them, are not required to go out of their homes. But, if the male member(s) of the family are sick or old or can't work for some reason, then women are permitted to go out and work - under compulsion. They must not starve to death within their homes, nor should they beg or steal, but should adopt a respectable means to earn their living. However, such women should not mix freely with the working men and must always keep their proper distance. This point has been highlighted in the referred verses. The two young girls had come out of their home under compulsion, but they waited aside for the male shepherds to leave the site before they took their turn.

Here, two conditions have been laid down when women may come out of their homes to work; first, when there is no male member of the family to undertake this obligation, second, when they don't have any source of livelihood, and are required to earn their bread by themselves.

Our society is infested with strange customs which have actually been borrowed from the Hindus and injected into this Muslim culture. The notion that women are inferior or worthless is a myth of Hindu cult, which assigns no significance to them - whatsoever. When the husband dies, the wife must be cremated with him; otherwise, she would have to spend her remaining life as an untouchable and detested creature. Even her near ones won't speak to her and she would be sentenced to solitary confinement, living a dog's life, performing menial jobs. We have imported this concept from Hinduism. We too, high­light her weaknesses emphatically and present her as a worthless and loathsome member of the human race - this attitude is certainly wrong. Islam is the message of love for all of humanity; a woman is as good a member of the human family as is a man. Islam has assigned different responsibilities and duties to both, keeping in view their physical, mental and psychological potentials and capacities. Both shall appear before the same Lord, at the same place and account for their deeds. A disbelieving man shall be sentenced to the same hell as a disbelieving woman, and a blessed woman would undoubtedly enjoy the same Divine Bliss in Paradise as a man would. As human beings, both follow the same pattern in life. They are born alike, exist alike, taste the same death, would be raised in the same manner and would likewise face the consequences of their deeds. They have been created with different physical, mental and psychological capa­bilities. Their requirements and responsibilities, therefore, are also different. However, both of them are of equal importance as members of the human race.

On the plea that there has not been a female Prophet, some consider women as inferior. However, the advocates of this argument tend to forget that, although Allah created a Prophet without father, there is no evidence of a motherless Prophet in the entire human race. Except for the first human being and a Prophet, whom Allah created without a father or a mother, there is no other instance of a Prophet being born without a mother. Without exception, every Prophet was born and brought up in the warm, loving lap of his mother. If she was such a detestable creature, then why was every Prophet and Messenger born and brought up in her lap? Yes, she is not a Prophet but isn't she the mother of a Prophet? Isn't she his loving daughter? Doesn't she share his life as his wife? In Paradise, the residence of the holy Prophet^-saw will be located at the most blessed and sublime station. There would be no other house or person in the vicinity, except his^-saw holy wives who will also be living with him^-saw in his house. So how is a woman bad or inferior? In fact, we have borrowed this false notion from the Hindus of the Indian subcontinent.

The natural division of duties and responsibilities of men and women can be illustrated by the following example. Suppose a person wants to grow a beautiful orchard, for which he requires two workers. The first should be physically strong to undertake hard work such as tilling the earth, planting trees, digging water channels, etc. He should be strong enough to protect the garden and work outside at his own. The second worker, required to look after the plants, may not be as strong, but should be more caring and loving than the first one. This worker, by natural instinct, must understand and care for the requirements and needs of each budding plant and blossoming flower. This worker's love should so distribute the food and nourishment that plants should neither die of shortage nor of excess. The relatively frail body of the second worker must possess a strong but sensitive and tender heart, because the job is not to protect the garden but nurture the plants fondly and tenderly. In my opinion, this task is more delicate and subtle. Allah has entrusted this delicate and sensitive responsibility of raising and educating the human race to a woman, whilst the job of a man is to earn and protect it; this is the natural division of their respon­sibilities. Both are equally responsible, and I think the job of a woman is more important.

But a more important question which requires our attention is, ‘Does a woman, who has been entrusted with such a delicate and sensitive task, require any education or training herself?’ I think she requires it more than the outside worker, but we practically give no attention to this important issue. The parents try to give her the best of secular education, but do not impart upon her any religious knowledge. Her brothers feel obliged to protect her and comfort her, but fail to realise their obligation to teach her about religion. Similarly, the husband would leave no stone unturned to keep her happy and comfort­able; he would give her abounding love and every good thing in the world - except relig­ion. Finally, when she becomes a mother, her children would respect and serve her affectionately, but they too would not speak of religion with her. This attitude actually stems from a notion, deeply embedded in our subconscious, that she is an inferior being … by creation.

When the mother of holy Mary vowed to devote her child to the service of God, she was, in fact, expecting to deliver a son. Such a practice was allowed in their religion. However, when against her expectation, she gave birth to a daughter; she was extremely worried about the fulfilment of her oath. The Quran refers to her anxiety by saying that she did not know that her daughter was far superior to many sons and had a high status with Allah. Her life was an explicit illustration of Divine greatness and power, and a source of guidance for mankind. According to the Quran, anyone (be it man or woman) who fulfils their assigned duty is better than the one who doesn't - in the sight of Allah.

About three quarters of human life relates to personal and private affairs and is usually spent within the four walls of one's home. If the chapter relating to specific feminine concerns is also added, it assumes an even greater portion of the religion. As such, the greater part of religion was narrated by the blessed wives of the holy Prophet^-saw. He^-saw married eleven times and when he^-saw passed away, nine of his^-saw wives were still alive. Those who feel embarrassed at the criticism about his^-saw marriages have really not studied his^-saw life. Had he^-saw married for the sake of marriage, he^-saw would have married during his prime, his youth. But he^-saw passed his entire youth with Hadhrat Khadijah^-rau who was much elder to him^-saw. After her death, when he remarried, he was over fifty years of age. Hadhrat ‘Aishah^-rau was the only virgin, his^-saws remaining wives were either widows, divorced or freed captives. Some had brought their children from previous husbands and they were also looked after by him^-saw. His^-saw holy wives were the only source to convey a major portion of the religion to us. In their absence, the private life of the holy Prophet^-saw would have remained obscure and concealed forever.

We refer back to the incident of Prophet Musa^-as in which he had asked the young girls the reason for their presence in the crowd of herdsmen, they had replied that their father was old, and since there was no one else to do this job, they had come themselves and were waiting for the men to leave the site. This verse lays down the parameters for a woman to work outside her house. If there is nobody else to earn a living, it is better for her to work than to starve or beg. She may do business, seek employment or undertake physical labour. However, she should come out of her house only under compulsion and work in such environments that protect her honour and chastity and prohibit male-female intermixing. When Prophet Musa^-as heard their reply, he took their flock and made his way through the crowd and watered their cattle. Then he retired to the shade of a tree and prayed: “My Lord, I am needy of whatever good Thou send down for me.” In a single sentence of supplication he summed up his poor condition: ‘O Allah! Of all the people present, I am the neediest and certainly deserve Your favours the most. Each one has his family, home, cattle and business, but here I am, all alone, without anything except Your Name. I have no family, home or wealth, and I am a stranger in an alien land. My Lord, I am needy of whatever good You send down for me. You are the Lord of Grace and Mercy. Grant me a favour, something good which suffices all my needs and turns a destitute stranger into a happy resident.’ The Divine response granted all the supplica­tions of His dear and exalted Messenger by bestowing a single favour in the form of a wife. All of his needs were adequately taken care of; he received a home, relatives, property and all of the good of this life through that single Divine Favour. The lone traveller became a part of the society like a diamond in a ring. Nothing but good came to him when a woman walked into his life. The Quran calls that lady as total good because of her modesty; it means that modesty is the hallmark of feminine attributes, without which, a woman doesn't remain a real woman. A western thinker has rightly observed, “A woman can indeed do everything outside of her home that a man can do, but she remains a woman no more.” She loses her positive feminine attributes such as modesty, love, affection and delicacy, she actually loses her femininity and transforms into a different creature. If you see those women who have adopted this style, you will find that they have neither become men, nor remained women but have turned into something else. They have a separate style, manners and attitude towards life, it is quite difficult to understand such women.

Islam has neither allowed the use of a woman as a model for advertisement (as in the West) nor has it allowed for her to be treated as a worthless captive slave (as in Hinduism or the Far East). On the other hand, Islam considers a woman to be a human being worthy of every honour and respect. Both men and women are equally good creatures of Allah, duly responsible and accountable for their actions, although both have different capabili­ties and duties. The Islamic concept of human equality is that a man should do his duty and a woman should shoulder her responsibility. Both should do their duty and enjoy their rights and privileges. If she is compelled to exceed the charter of her duties, this is not equality but cruelty and injustice - such is the Islamic teaching. However, in the sight of Islam, all feminine excellence, honour and greatness depend upon only one virtue - purity! The Quran mentioned and praised the shy manner of the young girl when she approached Prophet Musa^-as.

During the present time, there is considerable hue and cry about women’s rights and equality; all the while the press and media are playing a vital role in setting this issue ablaze. Accordingly, the advocates of the feminine cause engage in violent processions. But the standard of this equality has already been defined by the Divine Book and illustrated by the holy Prophet^-saw during his life. We should look towards Allah and His holy Prophet^-saw and not towards the West or the East for the best solution to this issue.

There is a visible paradox in our approach towards women. On the one hand, we have allowed them to participate in every worldly activity. They may visit clubs for entertain­ment, play all sorts of games, watch movies in theatres and go to the market for shopping where they may talk and bargain with men during all of these activities. We tolerate and accept this normal routine of life. On the other hand, if they go out to learn about relig­ion, we are infuriated beyond control. I have yet to see any religious verdict prohibiting women from roaming the markets without Hijab, bareheaded, even though each one of these acts is prohibited in the Shari‘ah. Nobody is bothered where they go or what they do. But if you guide one of them from a movie theatre to a mosque, there is an immediate reaction against it, everybody starts objecting to their religious activity. In our country, a woman can do anything and everything she likes; she can contest elections and rule the country. Many renowned religious scholars have gathered around our present female Prime Minister, and none has decreed that she cannot participate in politics. But, if the same lady starts remembering her God, there would be an instant uproar from the relig­ious quarters that she is doing wrong.

The Book and the Sunnah have not imprisoned a woman in her home. During the time of the holy Prophet^-saw, women participated even in battles, such as in the battles of Badar and Uhad. They supplied water to the wounded, dressed their wounds and took care of them; they even fought battles with the sword. But during the whole activity, they kept themselves separate and did not mix with the men. The point to ponder is, ‘Did they learn to ride and use the sword from some instructor or were they born with these qualities?’ During that blessed era, they received their education and training separately and performed their duties separately from the men - that is the rule even today. They should remain within their Pardah and achieve every bit of excellence that men can attain to. They have a greater need to learn the basic essentials of the Religion. “And the men who remember Allah much and the women who remember Allah much, Allah has promised them forgiveness and immense reward.” Allah has equated them with men in the frequent performance of Zikr; but, how would they do it, if they don't learn it? This is the standard laid down by the Divine Book. She is neither a caged bird nor a showbiz model, there is a middle way for her. She should know and realise her responsibilities and acquire the ability to fulfil her requirements honourably. She should neither become a dependent beggar nor a free-lancer to rub shoulders with men.

May Allah grant us the capacity to understand properly and act accordingly! Ameen!

Why Hijab???

Why Hijab ??

1)     Modest Clothing

2)     Hijab and the West

3)     My body is my own business

4)     Let’s see what the science says about Hijab

5)     Some facts of America

 

Modest Clothing

Many non-Muslims feel sorry for any Muslim women they see adorned in their modest clothing. They feel that they are deprived the freedom to roam around in more scant and revealing clothing. Anyone who lives in a manner other that which they have become accustomed to is seen by them to be oppressed and forced to live in this manner. There are certain tribes in the Amazon jungle, in Australia, and in Africa which have become accustomed to walking around in a simple g-string around their waist. What would the people of the West say if these people were to condemn the Western habit of "forcing" their women to wear "excessive amounts  of clothing" and to demand that all women in the west immediately stop wearing anything but the simplest g-string around their waist? What if they were to say that the Western society should immediately stop unjustly persecuting their women and preventing them from freely roaming the streets wearing only a pair of socks? They would say that the people making these demands have no morals or shame. Philosophers would have a field day with such a question.

What if someone were to claim that it was immoral, discriminatory, and unjust to separate men and women in different public bathrooms, just as it is not just to do so with blacks and whites. What if this person were to then call (in the interest of equality, fairness, and constitutional freedom of course) for a merging of men and women's bathrooms into one "unisex" or "equal-opportunity" bathrooms for both men and women? Once again, the philosophers would have a field day. Anyone who follows the news will see that this may indeed be where the USA is now headed. In the New York Post (31 Aug. 1994 or a little before) it was reported that women have now won the right to appear topless in the New York subway system. Where will the USA be a few years from now? That is anyone's guess.

Who has the power to determine what decent and modest clothing is? Who is to determine what decent and modest behavior is? Muslims assign this right to God alone. This is the essence of "Islam." "Islam" means "The submission to the will of God." What God commands, a Muslim does. They do not demand that God justify his commands before they accept them. Once they have verified that a command is indeed from God then they abide by it without hesitation.

We can indeed find this lesson in the story of Adam. In the Islamic version of the story of Adam (slightly different than that of Judaism/Christianity), Adam and Eve were created by God, educated, clothed, and then allowed to inhabit heaven. They were told by God that they could have anything their hearts desired except they must not eat from the tree. Out of envy, the devil encouraged them to eat from the tree and told them that its fruit would make them angles or immortal. They ate from the tree and immediately, their bodies were revealed to one another, so they took to scooping up the leaves off the trees in order to cover themselves. This is when Allah sent them down to earth.  What mankind learned from this lesson is that just because a person does not know the wisdom behind a command of God, and others tell him to disobey it, then if they do not abide by it, by the time the reason for the command is made apparent to them it may be too late.

Example of dress worn by a Christian nun.
Compare it with how Muslim women dress today.

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Hijab and the West

From the dawn of civilization, flowing dresses and headscarves have always been associated with “Godliness” or “God consciousness”. Even the Christian pictorial representation of the earlier prophets and their womenfolk bear familiar likeness to the dress ordained for Muslim men and women. This tradition of modesty is reflected in the Quran, wherein Allah says:

“O Children of Adam! We have bestowed clothing upon you to cover yourselves (screen  your  private  parts, etc.)  and  as  an  adornment.  But  the  clothing  of  righteousness, that is better.” [7:26]

The word HIJAB comes from the Arabic word “hajaba” meaning to hide from view or to conceal the body and beauty from the gaze of the opposite sex. The women who uncover their beauty and show off their bodies and made-up faces for all to enjoy, expose themselves to be harmed by wolves in human clothing. Allah enjoined hijab on the Muslim women to protect them from harm. God knows His creation and knows that when women make a dazzling display of themselves with immodest clothes, perfumed bodies and made-up faces, it serves to increase the sexual deviance of the overall society. Many of those who are misguided,  say that the hijab is a portable prison that restricts our minds, lives and hearts. It is none of these things, and in order not to fall victim to such misguiding plots, we must begin to understand what the hijab truly is and what its significance is. Since the heyday of the feminist movement, while greater freedom  is enjoyed by the women world over today, the ramifications of such emancipation have not been without  untold  miseries and disasters. More than ever before, sex crimes are rampant and “liberated women” in the so-called civilized and modern societies face increasingly higher chances of being raped and sexually molested. According to a survey conducted by the Federal Government, it was found that in America, a rape is committed every six minutes. In sharp contrast, in Saudia, where Hijab is an unwritten dress code for the women, the crime of rape is practically non-existent. And the Western society calls itself a civilized society!

 [Source: Various articles in Arabic and English language Magazines including one by Sister Sumayyah Joan, a convert to Islam. Originally published in RESALAH, December,1999.]

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My Body is My Own Business

By Naheed Mustafa

MULTICULTURAL VOICES: A Canadian-born Muslim woman has taken to wearing the traditional hijab scarf.  It tends to make people see her as either a terrorist or a symbol of oppressed womanhood, but she finds the experience LIBERATING.
The Globe and Mail Tuesday, June 29, 1993 Facts and Arguments Page (A26).
HEADLINE:  MY BODY IS MY OWN BUSINESS By Naheed Mustafa.

I OFTEN wonder whether people see me as a radical, fundamentalist Muslim terrorist packing an AK-47 assault rifle inside my jean jacket. Or may be they see me as the poster girl for oppressed womanhood everywhere. I'm not sure which it is.  I get the whole gamut of strange looks, stares, and covert glances. You see, I wear the hijab, a scarf that covers my head, neck, and throat. I do this because I am a Muslim woman who believes her body is her own private concern.  Young Muslim women are reclaiming the hijab, reinterpreting it in light of its original purpose to give back to women ultimate control of their own bodies.

The Qur'an teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth, or privilege. The only thing that makes one person better than another is her or his character.  Nonetheless, people have a difficult time relating to me. After all, I'm young, Canadian born and raised, university educated why I would do this to myself, they ask.  Strangers speak to me in loud, slow English and often appear to be playing charades. They politely inquire how I like living in Canada and whether or not the cold bothers me. If I'm in the right mood, it can be very amusing.  But, why would I, a woman with all the advantages of a North American upbringing, suddenly, at 21, want to cover myself so that with the hijab and the other clothes I choose to wear, only my face and hands show?

Because it gives me freedom.

WOMEN are taught from early childhood that their worth is proportional to their attractiveness. We feel compelled to pursue abstract notions of beauty, half realizing that such a pursuit is futile.  When women reject this form of oppression, they face ridicule and contempt. Whether its women who refuse to wear makeup or to shave their legs, or to expose their bodies, society, both men and women, have trouble dealing with them.  In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it's neither. It is simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction.

Wearing the hijab has given me freedom from constant attention to my physical self. Because my appearance is not subjected to public scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed.
No one knows whether my hair looks as if I just stepped out of a salon, whether or not I can pinch an inch, or even if I have unsightly stretch marks. And because no one knows, no one cares.

Feeling that one has to meet the impossible male standards of beauty is tiring and often humiliating. I should know, I spent my entire teenage years trying to do it. It was a borderline bulimic and spent a lot of money I didn't have on potions and lotions in hopes of becoming the next Cindy Crawford.  The definition of beauty is ever-changing; waifish is good, waifish is bad, athletic is good -- sorry, athletic is bad. Narrow hips? Great. Narrow hips? Too bad.

Women are not going to achieve equality with the right to bear their breasts in public, as some people would like to have you believe. That would only make us party to our own objectification. True equality will be had only when women don't need to display themselves to get attention and won't need to defend their decision to keep their bodies to themselves.

Naheed Mustafa graduated from the University of Toronto last year with an honours degree in political and history.  She is currently studying journalism at Ryerson Polytechnic University.

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Let’s see what the science says about Hijab

(i)  Woman and the display of body

Describing women who are morally decayed, The prophet Mohammed (PBUH) said that they are “women dressed but naked, corrupt and corrupters, their hairs are like the inclined hump of female camel, they do not enter the Heaven nor smell its fragrance” [Refer to Abu Daud].

The prophet also said “the prayer of a mistreating woman is not acceptable until she purifies herself” [Refer to Imam Ahmed, Abu Daud & Ibn Maja]. The modern scientific researches confirmed that the nakedness of women, their body displaying & their moving in an obscene shape is a disaster on them. The current statistics showed that there is a clear spread of the malignant cancer which affects the naked and displayed part of the women bodies particularly those women who dress short clothes.

It was published in the British Medical Magazine that “the melanoma malignant cancer which was one of the rare cancers is now spreading among women. The cases of this type of cancer are increasing among young women. It affects their legs. The medical publication went on saying that the main cause behind the spread of short dress & fashions which expose the body of women to the rays & light of the sun. Moreover, the transparent dress and legs gloves do not help in avoiding this type of cancer. The Medical Magazine appealed to the environment doctors to participate in collecting information about this type of cancer, because it is becoming an epidemic phenomenon.

This reminds us with the Quranic sign which says in the tongue of the obstinate unbeliever “O God, if this is indeed The Truth from Thee, Rain down on us a shower of stones from the sky, or send us a grievous penalty” [8:32].

Now the torture has come down in the form of a malignant cancer. It is caused by the exposition of women’s body to the sunrays and ultraviolet rays for a long time it affects the whole body but with different proportion. Initially, it appears as a dark; small spot on either the foot or the leg, and some times in the eye. Then it spreads all over the body. It attacks the lymph knots at the upper part of the thigh. It also attacks blood and invades the liver & destroys it. It may settle in all the organs of the body such as bones, the belly & perhaps the kidneys. If it attacks the kidneys then the patient will experience black urine as a result of inner destruction of the kidneys. It may get transferred to the child in the womb of his mother. However, this disease does not allows its patient to survive for a long time & it does not respond to surgical treatment like other types of cancers nor it responds to treatment by rays sessions like some other types of cancers. Therefore have we realized the wisdom behind Islamic legislation which aimed to protect women not only from passers by but also from a skin disease called cancer. The subject Islamic legislation called upon women to corner their bodies properly & with loose and not narrow and not transparent clothes. Therefore, Islamic uniform for women protect them from physical diseases, from teasing in the streets & from the torture of life on the judgment day.

Source: “Scientific Miracles in Islam & Sunna Nabaweya” By: Mohammed Kamil Abdel Samad.

(ii)  Shaking hands with a woman

What happens when a man shakes hands with a woman? The science of Anatomy says that there are more than five million cells which cover the surface of human body. Their function is to transfer senses & feeling to the brain. When a man shakes hands with a woman their feelings get activated. Even the sense of smelling has a role in activating the feeling of sexual desire. The sense of hearing also is connected with the centers of human desires. If a woman hears words which reflect desire from man then what she has heard may move her desires.

In this regard Quran says “Say to the believing men that they should lower their gaze and guard their Modesty: that will make for greater Purity for them: And Allah is well acquainted with all that they do. And says to the believing woman that they should lower their gaze and guard their modesty, that they should not display their beauty and ornaments…” [24:30-31]

The above verses show that both men and women were addressed in equal terms to guard their various senses so that to reduce the probabilities of evils in the society. In other words, modern Anatomy is now discovering the roles of sense in instigating human desires whereas Quran is protecting the believers from such evils since fourteen centuries.

Source: The Age of Faith Dawned By: Shaikh Abdel Majeed ElZinadi

(iii)  Intermingling between the two sexes

The prophet Mohammad (S.A.W) said, “A man should not be alone with a strange woman unless there is a Mehram” [Refer to Bukhari and Muslim].

The term “Mehram” means the husband or the person who cannot marry the subject woman for example, her father, brother, uncle, sister son, brothers son or a brother from sucking. It is a well know fact that the unbridled in term intermingling between strange men and women instigates lower animal instincts in both sexes to such an extent that it can threat the existence and entity of the proper moral and good human society.

An American scholar called George Balsoshi mentioned in the book “The Sexual Revolution” that the Ex-president of America, George Kenedy has stated in 1962 that the future of America is in danger, because its youth are degenerated, liquid and sunk deep in reckless animal desires. They are irresponsible therefore they can not come up to the responsibility, which they have to bear. He said that among every seven young men who apply for recruitment in Army six are unfit, because their excessive moral degeneration made them both physically and psychologically unfit. A Lebanese Newspaper stated that coeducation in schools and universities makes girl students think only about their lower emotions and the ways of responding and quenching the animal instincts in them. The newspaper went on saying that more than sixty percent of the girl-students failed in exams and the basic reason behind their failure is that they think more about sex than about the academic tasks or even more than thinking about their future. This confirms what Dr. Alkas Karlil had said.  Dr. Karlil says that when sexual instinct arises in Man, a kind of hormone is secreted in the blood. This hormone moves to the brain and paralyses the ability to reason … Therefore, those who advocate intermingling of two sexes actually are not guided by the brain and proper reasoning but by their lower animal instincts. They do not take lesson from the moral degeneration that affects other nations who enhanced unbridled personal freedom and illegal relations between man and woman.

 A report of American Congress has shown that the crimes committed by the young adolescents are caused mainly by unbridled intermingling of the youth from the two sexes. All these and much more are clearly revealing the advantage of adhering to the sayings of the prophet of Islam Mohammad (S.A.W) the above mentioned saying of the prophet Mohammed (S.A.W) can be taken as a base of establishing and defining a proper, moral and really human social relation in general and between man and woman in particular.  Unbridled intermingling is one of the main reasons behind the disappearance of the sense of shy, which was a shield that protects the food woman from wolf-like men.  Unbridled intermingling between man and woman has given way to the spread of blind imitation under the name of the so-called civilization and progressiveness that confused the situation and made men like women and vice versa. It became evident that unbridled intermingling leads to abnormal behaviors and crimes.  What those who advocate unbridled intermingling between the two sexes would say about scandal of a British ministry of Industry, contemporary to Margret Tatcher, whose secretary has become illegally pregnant from him.  Strangely, the British Times Newspaper revealed that Margret Tatcher played an important role in convincing the Minister Barktson not to marry the victim because such a step would affect his reputation.  This indicates an implicit admitting of the evils of intermingling between the two sexes without “Mihram” but they are not able to accept the consequence of that unbridled intermingling in which man plays the role of a wolf and woman plays the role a deer, unfortunately woman is accepting this dehumanizing role and consequently she becomes its victim.  Many honest people all over the world are calling for reviewing the current state of affairs and re-organizing the relation between the two sexes within a framework that makes human society avoid its evils. This can be considered as a direct return to the guidance of the prophet of Islam Mohammad (S.A.W).

Source: “Scientific Miracles in Islam and Sunna Nabaweya” By” Mohammed Kamil Abdel Samed.

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Some facts of America

Ø                  Almost four out of five rapes are committed by attackers who knew or recognized their victims (National Information for Victims of Crime, 1998).

Ø                  77% of completed rapes are committed by non-strangers (Bureau of Justice Statistics, 1997).

Ø                  Rape is the fastest growing violent crime in the United States (Centers for Disease Control and Prevention, 1994).

Ø                  The rate of sexual assault in the U.S. is the highest of any industrialized nation in the world (Reiso & Roth, 1993).

Ø                  Approximately 683,000 adult American women are forcibly raped each year (National Center for Victims of Crime & Crime Victims Research and Treatment Center, 1992).

Ø                  6 out of 10 sexual assaults occurred in the survivor's home or at the home of a friend, relative, or neighbor (U.S. Department of Justice).

Ø                  In the U.S., a rape is reported every six minutes (Bureau of Justice, 1991).

Ø                  National crime studies indicate that 10-16% of adult sexual assaults are reported to law enforcement (Bureau of Justice, 1991).

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Raising the Izaar above the Ankles

FORWARD

As the rift of time grows between us and the Blessed Prophet (saw), so too grows our impassiveness towards the Sunnah and involvement in sin. Today, many sins are no longer recognized as sins, but rather justified as righteous deeds. Let us reflect on the words of Anas (ra) when he said to his students (who were tabi'een):

"You perform acts that are smaller in your eyes than a strand of hair (meaning that you triviliaze sin), yet we considered them a grave offense in the time of the Blessed Prophet (saw)."

This was the situation in the time of tabieen, can we imagine what it is like in our times? It is only by the beneficence of Allah (swt) that the Qur'an and hadith are preserved to this day and if one desires to study them, one can still learn what Allah (swt) and his Blessed Prophet (saw) liked or disliked.
It is our responsibility to warn people of each sin as it spreads, to educate them about its wickedness, and to help them realize that these things bring on the curse of Allah (swt) and his Blessed Prophet (saw). This way those of us who are destined to receive guidance and who are in search of it can benefit by learning and implementing the correct practices.
One sin which has become common practice today is that of allowing the pants to hang below the ankles (isbaal). In light of the ahadith, we learn that this is a grave sin.
However, when we observe the common practice, we see ambivalence towards fulfilling this practice to the extent that even those considered religious and devout in deen are also heedless in this regard. The main reason behind this ambivalence is unawareness of the ahadith on isbaal al-izaar (hanging the pants below the ankles). This is why I decided to collect some ahadith and present them before everyone. May Allah (swt) save us from all sins, big and small. Ameen.
After writing the above piece I came upon this hadith in Musnad Ahmad that whenever Muhammud bin Sereen rahmatullahi alayh (a great tabi' renowned for his piety, knowledge, and mastery in dream interpretations) would hear the statement of the Sahaba (ra), "You perform acts that are smaller in your eyes than a strand of ..." he would say:

"This is in reference to the sin of keeping the clothes below the ankles, which is trivialized by the people even though it was one of the most destructive sins in the time of the Blessed Prophet (saw)."

May Allah (swt) save us from destruction and His punishment.

M. Ibrahim Memon Madania

HADITH ON RAISING THE IZAAR ABOVE THE ANKLES

عَنْ أَبِى هُرَيْرَةَ رضى الله عنه عَنِ النَّبِىِّ صلى الله عليه وسلم قَالَ مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ مِنَ الإِزَارِ فَفِى النَّارِ - بخاري حـ5787، ابوداؤد حـ4093

Abu Hurairah (ra) narrates the Blessed Prophet (saw) said: "That which is below the ankle of the izaar (anything which is worn to cover the lower half of the body) is in the hellfire."

عَنْ أَبِى ذَرٍّ عَنِ النَّبِىِّ صلى الله عليه وسلم قَالَ ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ قَالَ فَقَرَأَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم ثَلاَثَ مِرَارٍ قَالَ أَبُو ذَرٍّ خَابُوا وَخَسِرُوا مَنْ هُمْ يَا رَسُولَ اللَّهِ قَالَ الْمُسْبِلُ وَالْمَنَّانُ وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ . - مسلم حـ153 ترمذي حـ1132 نسائي حـ2516 ابو داؤد حـ3565 ابن ماجه حـ2199 احمد حـ20355 دارمي حـ2491

Abu Zarr (ra) narrates the Blessed Prophet (saw) said: "There are three people whom Allah (swt) will not speak to, look at, or cleanse on the day of judgement and for them is a harsh punishment." The Blessed Prophet (saw) said this thrice. Then Abu Zarr (ra) asked, "They are certainly unsuccessful and destroyed. Who are they, O Blessed Prophet?" He(saw) replied, "The one who hangs his izaar below his ankles, the one who reminds another of his favors upon him, and one who makes false oaths to sell his items."

عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِىِّ صلى الله عليه وسلم قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ لاَ يَنْظُرُ إِلَى مُسْبِلِ. - نسائي حـ5337 احمد حـ2803

Ibn Abbas (ra) narrates the Blessed Prophet (saw) said: "Allah (swt) will not look upon a person who hung his izaar below his ankles."

عَنْ أَبِى هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم مَا تَحْتَ الْكَعْبَيْنِ مِنَ الإِزَارِ فَفِى النَّارِ. - نسائي حـ5235 احمد حـ7155

Abu Hurairah (ra) narrates the Blessed Prophet (saw) said: "Whatever hangs beneath the ankles of the izaar is in the hellfire."

عَنِ الْعَلاَءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا سَعِيدٍ الْخُدْرِىَّ عَنِ الإِزَارِ فَقَالَ عَلَى الْخَبِيرِ سَقَطْتَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِزْرَةُ الْمُسْلِمِ إِلَى نِصْفِ السَّاقِ وَلاَ حَرَجَ أَوْ لاَ جُنَاحَ فِيمَا بَيْنَهُ وَبَيْنَ الْكَعْبَيْنِ مَا كَانَ أَسْفَلَ مِنَ الْكَعْبَيْنِ فَهُوَ فِى النَّارِ مَنْ جَرَّ إِزَارَهُ بَطَراً لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ . - ابو داؤد حـ3570 مؤطأ مالك حـ1426 احمد حـ11489 ابن ماجه حـ3573

Alaa bin Abdul Rahman (ra) narrates from his father who asked Abu Saeed Khudri (ra) about the izaar. He replied,"You have fallen upon one who knows." The Blessed Prophet (saw) said: "The izaar of a Muslim is halfway to the leg and there is no harm in that which comes between the knee and the ankle. Whatever hangs below the ankle is in the hellfire. Whoever drags his izaar in arrogance, Allah (swt) does not look at him."

عَنْ عَبْدِ اللَّهِ بن عمر أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ « بَيْنَا رَجُلٌ يَجُرُّ إِزَارَهُ مِنَ الْخُيَلاَء ، خُسِفَ بِهِ ، فَهْوَ يَتَجَلَّلُ فِى الأَرْضِ إِلَى يَوْمِ الْقِيَامَةِ - .بخاري حـ3226 ترمذي حـ2315 نسائي حـ5231 احمد حـ5088

Abdullah Ibn Omar (ra) narrates the Blessed Prophet (saw) said: "Once, a man amongst the haughty dragged his izaar; he sank into the ground with his izaar and is sinking in it until the Day of Judgement."

عَنْ أَبِى هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَمَا رَجُلٌ شَابٌّ يَمْشِى فِى حُلَّةٍ يَتَبَخْتَرُ فِيهَا مُسْبِلاً إِزَارَهُ إِذْ بَلَعَتْهُ الأَرْضُ فَهُوَ يَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ . - مسند احمد حـ9986 بخاري حـ5343 مسلم حـ3894 دارمي حـ438

Abu Hurairah (ra) narrates the Blessed Prophet (saw) said: "Once, a young man who walking haughtily in a suit with his izaar hanging below his ankles was swallowed in by the earth. He is sinking in the earth until the Day of Judgement."

GENERAL HADITH FORBIDDING ISBAAL

The aforementioned ahadith indicate the severity of the sin of hanging the izaar below the ankles. Which Muslim would not be shaken by these ahadith? Although some of the ahadith above indicate that the warning is for the arrogant and haughty, there are numerous ahadith that speak in general terms. Thus, even those who do not hang there izaar below the ankle with that intention are required to keep their izaar above their ankle. Some of theses ahadith were mentioned above and many others will be presented ahead.
We also need to realize that no person considers himself arrogant. Arrogance is an internal sickness in which the afflicted actually thinks he is humble. The Blessed Prophet (saw), the doctor of spiritual sicknesses, informs us that one of the external signs of arrogance is keeping the izaar below the ankles. This is why in some ahadith, the Blessed Prophet (saw) unequivocally stated that isbaal (keeping izaar below the ankle) is of arrogance. This is understood from the following hadith:

عَنْ أَبِى جُرَىٍّ جَابِرِ بْنِ سُلَيْمٍ قَالَ. قُلْتُ اعْهَدْ إِلَىَّ قَالَ لاَ تَسُبَّنَّ أَحَداً قَالَ فَمَا سَبَبْتُ بَعْدَهُ حُرًّا وَلاَ عَبْداً وَلاَ بَعِيراً وَلاَ شَاةً قَالَ وَلاَ تَحْقِرَنَّ شَيْئاً مِنَ الْمَعْرُوفِ وَأَنْ تُكَلِّمَ أَخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهُكَ إِنَّ ذَلِكَ مِنَ الْمَعْرُوفِ وَارْفَعْ إِزَارَكَ إِلَى نِصْفِ السَّاقِ فَإِنْ أَبَيْتَ فَإِلَى الْكَعْبَيْنِ وَإِيَّاكَ وَإِسْبَالَ الإِزَارِ فَإِنَّهَا مِنَ الْمَخِيلَةِ وَإِنَّ اللَّهَ لاَ يُحِبُّ الْمَخِيلَةَ وَإِنِ امْرُؤٌ شَتَمَكَ وَعَيَّرَكَ بِمَا يَعْلَمُ فِيكَ فَلاَ تُعَيِّرْهُ بِمَا تَعْلَمُ فِيهِ فَإِنَّمَا وَبَالُ ذَلِكَ عَلَيْهِ. - ابو داؤد حـ3562 احمد حـ15389

Jaabir bin Sulaim (ra) narrates that I said to the Blessed Prophet (saw): Oh Blessed Prophet, advise me. He (saw) replied: "Do not swear at anyone." He (Jaabiir (ra)) says after this, I never swore at a free person, a slave, a camel, or even a goat. He (saw) said: "Do not underestimate anything of goodness, and that if you speak to your brother with a glad countenance, this is also of goodness. Lift you izaar halfway through the leg. And if you don't desire (halfway), then up to the ankles. Save yourself from extending the izaar below the ankles, it is of arrogance. Allah (swt) does not like arrogance. If a man swears at you, taunts you for something he knows about you, do not taunt him for something you know about him. The consequences of his sin will come upon him."

In the aforementioned hadith, the Blessed Prophet (saw) clearly stated that hanging the izaar below the ankle is of arrogance. Whenever the Blessed Prophet (saw) saw someone with their izaar hanging below their ankles, he would rebuke them and order them to lift it above their ankles.

عَنْ الشَّرِيدَ يَقُولُ أَبْصَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم رَجُلاً يَجُرُّ إِزَارَهُ فَأَسْرَعَ إِلَيْهِ أَوْ هَرْوَلَ فَقَالَ ارْفَعْ إِزَارَكَ وَاتَّقِ اللَّهَ قَالَ إِنِّى أَحْنَفُ تَصْطَكُّ رُكْبَتَاىَ فَقَالَ ارْفَعْ إِزَارَكَ فَإِنَّ كُلَّ خَلْقِ اللَّهِ عَزَّ وَجَلَّ حَسَنٌ فَمَا رُئِىَ ذَلِكَ الرَّجُلُ بَعْدُ إِلاَّ إِزَارُهُ يُصِيبُ أَنْصَافَ سَاقَيْهِ أَوْ إِلَى أَنْصَافِ سَاقَيْه. -مسند احمد حـ18653

Shareed (ra) narrates that the Blessed Prophet (saw) saw a man whose izaar was dragging against the ground. He (saw) ran to him and said:"Lift your izaar and fear Allah (swt)." The man said, "My feet are bent inward, and my knees shake." The Blessed Prophet (saw) said, "Lift your izaar, all the creations of Allah (swt) are made perfectly." After this, the man was never seen except that his izaar was halfway to his leg or between his knees and ankles.

عَنْ قَيْسِ بْنِ بِشْرٍ التَّغْلِبِىِّ قَالَ أَخْبَرَنِى أَبِى وَكَانَ جَلِيساً لأَبِى الدَّرْدَاءِ قَالَ كَانَ بِدِمَشْقَ رَجُلٌ مِنْ أَصْحَابِ النَّبِىِّ صلى الله عليه وسلم يُقَالُ لَهُ ابْنُ الْحَنْظَلِيَّةِ وَكَانَ رَجُلاً مُتَوَحِّداً قَلَّمَا يُجَالِسُ النَّاسَ إِنَّمَا هُوَ صَلاَةٌ فَإِذَا فَرَغَ فَإِنَّمَا هُوَ تَسْبِيحٌ وَتَكْبِيرٌ حَتَّى يَأْتِىَ أَهْلَهُ فَمَرَّ بِنَا وَنَحْنُ عِنْدَ أَبِى الدَّرْدَاءِ فَقَالَ لَهُ أَبُو الدَّرْدَاءِ كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ قَالَ قَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم نِعْمَ الرَّجُلُ خُرَيْمٌ الأَسَدِىُّ لَوْلاَ طُولُ جُمَّتِهِ وَإِسْبَالُ إِزَارِهِ فَبَلَغَ ذَلِكَ خُرَيْماً فَعَجِلَ فَأَخَذَ شَفْرَةً فَقَطَعَ بِهَا جُمَّتَهُ إِلَى أُذُنَيْهِ وَرَفَعَ إِزَارَهُ إِلَى أَنْصَافِ سَاقَيْهِ. - ابو داؤد حـ3566

Qais bin Bishr al Taghlibi narrates from his father who would sit in the company of Abu Darda (ra): One of the companions of the Blessed Prophet (saw), named Abu Hanzalia (ra), was in Damascus. He was a lone man who rarely sat in the company of people. He would only be in salah and when he completed his salah he would be in tasbih and takbir until he went to his family.
Once, he passed by us while we were sitting in the company of Abu Darda (ra). Abu Darda (ra) said to him, "Tell us something that will be of benefit to us and which will not trouble you." He replied, "The Blessed Prophet (saw) said, ‘What an excellent man is Khurraim Asadi (ra), (but) only if his hair was not so long and his izaar did not hang below his ankles.'""When Khurraim heard this, he quickly got a pair scissors, cut his hair to his ears, and raised his izaar to a place between his knees and ankles."

عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَا سُفْيَانَ بْنَ سَهْلٍ لاَ تُسْبِلْ فَإِنَّ اللَّهَ لاَ يُحِبُّ الْمُسْبِلِينَ. - ابن ماجه حـ3563 احمد حـ17449

Mughira bin Shuba' (ra) narrates the Blessed Prophet (saw) said: "Oh Sufyan Bin Sahl, do not hang your izaar, Allah (swt) does not like people who hang their izaar below their ankles."

عَنْ حُذَيْفَةَ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِعَضَلَةِ سَاقِى أَوْ سَاقِهِ فَقَالَ هَذَا مَوْضِعُ الإِزَارِ فَإِنْ أَبَيْتَ فَأَسْفَلُ فَإِنْ أَبَيْتَ فَلاَ حَقَّ لِلإِزَارِ فِى الْكَعْبَيْنِ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. - ترمذي حـ1705 ابن ماجه حـ3562 النسائي حـ5234

Huzaifa (ra) narrates the Blessed Prophet (saw) grabbed my shank and said: "This is the place of the izaar. If you refuse, then below this, and if you refuse this, then below that. If you refuse even this, there is no place for the izaar under the ankles."

عَنِ ابْنِ عُمَرَ قَالَ مَرَرْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَفِى إِزَارِى اسْتِرْخَاءٌ فَقَالَ يَا عَبْدَ اللَّهِ ارْفَعْ إِزَارَكَ. فَرَفَعْتُهُ ثُمَّ قَالَ زِدْ . فَزِدْتُ فَمَا زِلْتُ أَتَحَرَّاهَا بَعْدُ . فَقَالَ بَعْضُ الْقَوْمِ إِلَى أَيْنَ فَقَالَ أَنْصَافِ السَّاقَيْنِ. - مسلم حـ3892 البخاري حـ3226

Ibn Omar (ra) narrates that: Once, I passed by the Blessed Prophet (saw) while my izaar was hanging below my ankles and he (saw) said:"Oh Abdullah! Lift your izaar." I lifted it some. He said, "More!" After that, I continued to strive in this. Some people asked, "To what extent are we to lift our izaar." He replied, "To halfway between the knees and ankles."

Once, the Blessed Prophet (saw) sent out the message of keeping the izaar above the ankles in a very peculiar manner. In a narration collected in Musnad Ahmed, Abdullah bin Omar (ra) says that "Once, I came by the Blessed Prophet (saw) when my izaar was hanging below my ankles. He (saw) looked at me and said, ‘Who are you?' [though, the Blessed Prophet (saw) knew Abdullah bin Omar (ra) very well, he feigned as if he did not know him because his izaar was hanging below his ankles.]
Abdullah bin Omar (ra) responded, "I am Abdullah." The Blessed Prophet (saw) replied, "If you truly are a servant of Allah (swt), then keep your izaar above your ankles."Now, every Muslim who keeps his izaar below his ankles should see if he falls under the prophetic standard ‘if you are the servant of Allah (swt), then keep your izaar above your ankles' and judge for himself whether he is a servant of Allah (swt) or not. After this declaration, what excuse does he have for not lifting his izaar above his ankles?