Al Imam Al Shaheed: Hassan Al Banna

Ahmad ibn 'Abd al-Rahman al-Banna, the father of al-Shahid Hassan al-Banna, worked as a watch-repairer in the southern Egyptian town of al-Mahmudiyya. he was also an Islamic scholar that had graduated from al-Azhar University. Imam Hasan al-Banna was the oldest son and was born in al-Mahmudiyya in October 1906.


His family was well educated and followed a very strict Islamic lifestyle. The Imam memorised the Qur'an at a very young age and eventually joined the Teachers Training Centre where after a three-year course he came first in his final examinations. He was admitted to Cairo University despite being only 16 years of age because of his intelligence and breadth of knowledge.

Hassan al-Banna when asked why he commenced the work of da'wah once commented: Only Allah knows how many nights we four spent(his colleagues) reflecting on the situation of the Ummah; what stages it has passed through and the sickness that has reduced it to its present state. And we pondered on the cures for all the Ummah's illnesses. The Ummah's difficulties painhat e would often end up crying during these nights.

In 1927 he took the job of a teacher within a state school at the age of 21. In March 1928, the Imam, his brother and five others gathered at his house and swore to live and die for Islam. The foundation for the Muslim Brotherhood (Jama'at al-Ikhwan al-Muslimun) had now been laid.

In the book "Letter To A Muslim Student" (FOSIS,1995) the dynamics of the Ikhwan are explained: Hassan al-Banna's greatest achievement was his ability to create a sophisticated, organisational structure aiming to translate his vision into real life. However what distinguishes the Ikhwan from other groups which were established in the twenties and afterwards is the former's holistic approach. The Ikhwan was not merely a social, political or religious association or group.

It was described by antagonists as a state within a state. By 1934, the Ikhwan had established more than fifty branches in Egypt. They set up numerous schools, mosques and factories. At the end of World War Two, the Ikhwan had over half a million active workers and around twice as many supporters (some sources say around 3 million). Over two thousand branches were in existence altogether and fifty in Sudan - the work of the Ikhwan began to transcend national borders.



The British even invited al-Banna to their embassy for tea. He was complimented on his good character and his welfare work for the poor, the orphans and the widows was applauded. They explained that the world was very fragile and that Egypt must be built into a modern and prosperous state. They concluded that it was in the Ikhwans interest to get assistance from the British.

Al-Banna listened patiently, then told the Ambassador that Egypt and all its money is the property of the Egyptian people and that Britain's time in Egypt was coming to an end. Al-Banna was exiled to Upper Egypt in 1948.

The government of Noqrashi Pasha banned the Ikhwan despite the organisation having sent thousands of fighters in the war against Israel. A journalist asked al-Banna about the ban and he replied: "..when words are banned, hands make their move."
Shortly afterwards the Prime Minister was killed and the blame was immediately attributed to the Ikhwan. In the following months the properties of the movement were confiscated and thousands of youth were imprisoned.




On the 12th of February 1949, on a sunny crowded market in Cairo Imam Hassan al-Banna was shot dead by assasin. No one was ever charged with the murder.
He was only 43 years old. His last daughter was born on the same day. Her mother named her "Esteshhaad" - martyrdom.

The Muslim Brotherhood has since the martyrdom of Hassan al-Banna survived all attempts to stifle it. Not only did it grow even stronger in Egypt, but it created branches in all the Arab countries. The Islamic resurgence manifest today in the Arab world today owes its origin directly or indirectly to the Muslim Brotherhood Organisation.

Lion Of Desert: Omer Mukhtar

Omar al-Mukhtar (ca. 1860-1931), national hero of Libya and member of the Senusy, a religious organization with administrative and military functions, led the anticolonial resistance in Cirenaica from 1923 to 1931, when he was captured by the Italians and condemned to death.




Little is known of Omar al-Mukhtar until the last decade of his life when he became the undisputed leader of the Senusist resistance in Cirenaica. Even his date of birth is uncertain, somewhere between 1856 and 1862, in el Batwan in oriental Cirenaica. For eight years he studied in the koran school of Giarabub, the Senusy's holy city. He taught in a Senusist zawiya but also took part in military operations against the Italians and the allies during World War I.

When the Italians openly attacked Senusy in the spring of 1923 (at the end of April the existing agreements were formally denounced) Omar was among the most competent and active figures in organizing and coordinating the resistance. In his capacity as representative of the Senusy he had assumed command of the guerrilla forces that often baffled and confounded the regular Italian forces.

In the mountainous region of Gebel Akhdar (the Green Mountain) Italian Governor Mombelli succeeded in 1924 in activating a counter-guerrilla force that inflicted a harsh defeat on the rebels in April 1925. Omar then quickly modified his own tactics and was able to count on constant help from Egypt.




In March 1927, notwithstanding the occupation of Giarabub (February 1926) and the reenforcement of the oppression under then Governor Teruzzi, Omar surprised an Italian military force at Raheiba. Following successive clashes in various localities of Gebel, Omar was forced to withdraw. Between 1927 and 1928 Omar fully reorganized the Senusite forces, who were being hunted constantly by the Italians. Even General Teruzzi recognized Omar's qualities of "exceptional perseverance and strong will power."

Pietro Badoglio, the new governor of Libya (January 1929), after extensive negotiations was able to reach a compromise with Omar similar to previous Italo-Senusite accords. Italian sources falsely described the situation as an act of complete submission by Omar. This attitude was confirmed by Italian leaders, including Badoglio (who probably supported the misleading statement hoping to break anti-Italian resistance).



At the end of October 1929 Omar denounced the compromise and reestablished a unity of action among Libyan forces, preparing himself for the ultimate confrontation with General Rodolfo Graziani, the military commander from March 1930. Having failed in a massive offensive in June against Omar's forces, Graziani, in full accord with Badoglio, De Bono (minister of the colonies), and Benito Mussolini, initiated a strong plan to decisively break off the Cirenaica resistance. The plan was to transfer the Gebel population (around 100,000 persons) to concentration camps on the coast and to close the border with Egypt from the coast at Giarabub, thus preventing any foreign help to the fighters and breaking up the solidarity of the population.

From the beginning of 1931 the measures taken by Graziani took their toll on the Senusist resistance. The rebels were deprived of help and reinforcements, spied upon, hit by Italian aircraft, and pursued by the Italian forces aided by local informers. In spite of hardships and increasing risks, Omar courageously continued the fight, but on September 11, 1931, he was ambushed near Zonta. With dignity and calm he faced up to the immediate situation and accepted his death sentence with the words: "From God we came and to God we must return." The execution of the old fighter--carried out in the concentration camp of Solluq on September 16--caused great indignation in the Arab world.

Omar's implacable adversary, General Graziani, has given us this physical and moral description, which is not lacking in admiration: "Of medium height, stout, with white hair, beard and moustache. Omar was endowed with a quick and lively intelligence; was knowledgeable in religious matters, and revealed an energetic and impetuous character, unselfish and uncompromising; ultimately, he remained very religious and poor, even though he had been one of the most important Senusist figures."





In later times author A. Del Boca judged him: "Omar is not only an example of religious faith and a born fighter but also the builder of that perfect military-political organization, which for ten years kept in check troops under four governors."

The memory of Omar remained alive. Libya, independent, monarchic, and revolutionary, declared him its national hero. His life was depicted by Anthony Quinn in the movie "The Lion of the Desert," produced by Siro-American Akkad.

99 Names Of Allah (Asma Al Husna)

It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.


Allah: He who has the Godhood which is the power to create the entities.

Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.

Ar-Rahim: The One who has plenty of mercy for the believers.

Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.

Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.

As-Salam: The One who is free from every imperfection.

Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.

Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.

Al-'Aziz: The Defeater who is not defeated.

Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.

Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.

Al-Khaliq: The One who brings everything from non-existence to existence.

Al-Bari': The Creator who has the Power to turn the entities.

Al-Musawwir: The One who forms His creatures in different pictures.

Al-Ghaffar: The One who forgives the sins of His slaves time and time again.

Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.

Al-Wahhab: The One who is Generous in giving plenty without any return.

Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.

Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.

Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.

Al-Qabid and Al-Basit: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.

Al-Khafid and Ar-Rafi': The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

Al-Mu'iz and Al-Muthil: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.

As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.

Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.

Al-Hakam: He is the Ruler and His judgment is His Word.

Al-'Adl: The One who is entitled to do what He does.

Al-Latif: The One who is kind to His slaves and endows upon them.

Al-Khabir: The One who knows the truth of things.

Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.

Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.

Al-Ghafur: The One who forgives a lot.

Ash-Shakur: The One who gives a lot of reward for a little obedience.

Al-'Aliyy: The One who is clear from the attributes of the creatures.

Al-Kabir: The One who is greater than everything in status.

Al-Hafiz: The One who protects whatever and whoever He willed to protect.

Al-Muqit: The One who has the Power.

Al-Hasib: The One who gives the satisfaction.

Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.

Al-Karim: The One who is clear from abjectness.

Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.

Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

Al-Wasi': The Knowledgeable.

Al-Hakim: The One who is correct in His doings.

Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).

Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.

Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.

Ash-Shahid: The One who nothing is absent from Him.

Al-Haqq: The One who truly exists.

Al-Wakil: The One who gives the satisfaction and is relied upon.

Al-Qawiyy: The One with the complete Power.

Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.

Al-Waliyy: The Supporter.

Al-Hamid: The praised One who deserves to be praised.

Al-Muhsi: The One who the count of things are known to him.

Al-Mubdi': The One who started the human being. That is, He created him.

Al-Mu'id: The One who brings back the creatures after death.

Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

Al-Mumit: The One who renders the living dead.

Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.

Al-Qayyum: The One who remains and does not end.

Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.

Al-Majid: The One who is Majid.

Al-Wahid: The One without a partner.

As-Samad: The Master who is relied upon in matters and reverted to in ones needs.

Al-Qadir: The One attributed with Power.

Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.

Al-Muqaddim and Al-Mu'akhkhir: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

Al-'Awwal: The One whose Existence is without a beginning.

Al-'Akhir: The One whose Existence is without an end.

Az-Zahir and Al-Batin: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributesof bodies.

Al-Wali: The One who owns things and manages them.

Al-Muta'ali: The One who is clear from the attributes of the creation.

Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.

At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.

Al-'Afuww: The One with wide forgiveness.

Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.

Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.

Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.

Al-Muqsit: The One who is Just in His judgment.

Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.

Al-Ghaniyy: The One who does not need the creation.

Al-Mughni: The One who satisfies the necessities of the creatures.

Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.

Ad-Darr and An-Nafi' : The One who makes harm reach to whoever He willed and benefit to whoever He willed.

An-Nur: The One who guides.

Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.

Al-Badi': The One who created the creation and formed it without any preceding example.

Al-Baqi: The One that the state of non-existence is impossible for Him.

Al-Warith: The One whose Existence remains.

Ar-Rashid: The One who guides.

As-Sabur: The One who does not quickly punish the sinners.

The Muslim Woman and the Responsibility of Da‘wah

There is no doubt that the woman plays an important role in reforming and directing the society. Hence, Islam stresses the importance of reforming the woman and qualifying her for that great role. It then stirs in her this high spirit that drives her to work as is seen in several texts like the Hadeeth where the Prophet, , said: “Women are peers to men.” In addition to other texts showing that the woman has a role in the society which she must play and be intent on.

Da‘wah (Islamic propagation) is one of the greatest matters that the woman has to consider in this regard, particularly in an age where trials and tribulations have exceeded all boundaries and where many people have turned away from the true religion and been opened to the West with its deviations and corruption in creed, ethics and values. In an interview, Dr. Ibraaheem Muhammad Qaasim, a professor at the Faculties for Girls in Ad-Dammaam, Saudi Arabia, said, The woman plays a great role in Da‘wah, and it is a worthy cause for her to be intent on and concerned with because she is more aware of the psychology of women than men. Hence, she can easily have access to them. Also, her effect is usually more beneficial than that of men if she pursues particular methods that help her in this regard. Added to this, the field of Da‘wah is wide-open for her because of her presence among other females and her direct contact with them undoubtedly facilitates the process of Da‘wah for her and bestows on it a sense of love and sisterhood. Thus, it is necessary for the Muslim woman not to belittle herself or miss such opportunities.


The Muslim Woman and Places of Da‘wah
Women’s gatherings sometimes involve idle talk and gossip, especially in celebrations, weddings and other occasions where many other violations of Sharee‘ah rules are committed. Hence, many women wonder how the female caller can make Da‘wah under such circumstances. Is it better for her to avoid such gatherings or participate in changing such evildoings, spreading religious awareness among the women, advising and directing them? After considering this, it is clear that there are two fundamental reasons that prevent the female callers from attending these gatherings. The first reason is the lack of religious knowledge that helps them confront the evildoings with Sharee‘ah-approved evidences and proofs. The second reason is dispraised bashfulness, fear of confrontation and feelings of inferiority that impede them from fulfilling the duties of enjoining good, forbidding evil and advising others. Perhaps there is a third reason, which is despair and the belief that it is useless to attend such gatherings and that it is impossible to have effect therein. Dr. Ibraaheem Qaasim discussed these questions and reasons saying that the role of the female caller is not exclusive to delivering speeches and forbidding evil on public occasions only. Rather, she can practice Da‘wah with her relatives, friends and neighbors as much as she is able. She should not restrict her address to a particular group, even though relatives have a greater right over her because of the ties of kinship. She should continue making Da‘wah in schools, public events, markets, hospitals and wherever else it is needed. In every case, she should use the method that she deems proper. Moreover, the absence of female callers on such occasions gives the people of fancies and deviations golden opportunities to spread their poison among the heedless and unaware women. The female caller frequently causes such matters to prevail because she refrains from attending these events and from talking, advising and directing those who attend.

In reality, attending such occasions is a great opportunity for the female caller that she should not miss, for it might not be easy for her to meet that number of women gathering in one place, and she might get to know a group of women whom she may not be able to meet or know except on such occasions. Another point is that the majority of this type of women do not attend anything except these kinds of gatherings. They often do not attend meetings of Da‘wah and study and knowledge sessions, and are not eager to. Some of them do not know anything about such sessions. Thus, such occasions are a suitable opportunity to reach the hearts of the women who do not know anything about the meetings of Da‘wah.

It is the duty of the female caller to think of the proper method that should be used for making Da‘wah on such occasions. She should, for instance, use general and appropriate words away from the details that might provoke unnecessary debate. As for the shyness of some women in giving Da‘wah on such occasions, Islam condemns this negative and dispraised shyness that brings no good for the person and may even bring about evil. If the woman realizes the value of the meanings of Islam and its sublime principles that she is conveying, and remembers the great reward that Allaah The Almighty has promised His righteous slaves who call people to worship Him on the Day of Resurrection, this would make her abandon this bashfulness and would drive her to conduct Da‘wah with courage. However, Dr. Ibraaheem warns the Muslim women against attending occasions that involve obvious evildoings, if they know they cannot change them so as not fall into sin and to be a good example for other women.

The Female Caller and the Fundamentals of Da‘wah
When the Muslim woman chooses the way of Da‘wah, she should be acquainted with some general and fundamental basics of it in order to be sure she is conforming to the Sharee‘ah. Dr. Khaalid ibn ‘Abdur-Rahmaan Al-Qurayshi , associate professor at the Faculty of Da‘wah in Al-Imam Muhammad bin Saud Islamic University, says,
One of the most important rules of Da‘wah is to give Da‘wah based on the Noble Quran, for Allaah The Almighty supported His Messenger, , with the Quran and ordered him to call with it and rely on it. The Quran is the strongest rope of Allaah and His straight path. Allaah The Almighty made it a source of guidance for people, evidence against them and a reminder for whoever has a heart or whoever listens while he is present in mind. Hence, many Sharee‘ah texts commanded us to give Da‘wah with the Noble Quran. In the Quran, Allaah The Almighty Says (what means): {And this Quran was revealed to me that I may warn you thereby and whomever it reaches.} [Quran 6:19] Allaah The Almighty tells us that this Quran was revealed for the benefit and interest of people, for it is a warning for the addressees and whomever it reaches until the Day of Resurrection. Mujaahid would thus say, “Wherever the Quran goes, it is a caller and warner.” He would then recite (what means),{I may warn you thereby and whomever it reaches.} [Quran 6:19]

Another verse is the one where Allaah The Almighty Says (what means): {[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.} [Quran 7:2] This is an address to the Prophet, , to warn the disbelievers and to remind the believers of the Quran because it contains everything that humanity needs, all divine ordinances and every Sharee‘ah objective.

When the caller to Islam undertakes this obligation, meaning, calling people to the Quran by the Quran, there should be no distress, doubt or confusion in his heart, as it is the Book of Allaah The Almighty, which falsehood cannot approach from before or from behind. Therefore, let his breast be expanded and let his heart be assured with it, and let him declare its commands and prohibitions without fearing any criticism or objection.

Dr. Al-Qurayshi explained that giving Da‘wah with the Noble Quran is the criterion with which the righteousness, truthfulness and sound methodology of the caller are recognized. Shaykh Ibn Baadees said, “When you feel confused about the callers who claim to be calling you to Allaah The Almighty, search for the one who calls you to the Quran by the Quran and its likes of the authentic Sunnah, which explains and interprets it, and follow him because he is the person who really follows the Prophet in his Da‘wah and in striving with the Quran, and applies what this noble verses and its likes in the Quran indicate.”

The Sunnah and Religious Knowledge are Two Fundamental Pillars of Da‘wah
Dr. Ibraaheem Qaasim added that the female caller has to acquire religious knowledge, especially that which is related to the Sunnah of the Prophet, . She should focus particularly on the issues and rulings that are related to women. Religious knowledge is a reliable aid in the field of Da‘wah. It gives the caller self-confidence and the ability to connect Da‘wah with the issues of Sharee‘ah in a way that affects the female audience. Additionally, a woman can convey the rulings of Sharee‘ah pertaining to women without embarrassment or bashfulness, unlike men.

Moreover, there would be great goodness if the female caller increased her knowledge by reading the biography of the Prophet, , and the biographies of the righteous predecessors . The Seerah of the Prophet, , and the biographies of the righteous predecessors are no more than a practical application of the teachings of Islam and one can learn certain situations, problems and real matters that he cannot conclude from abstract texts. This should coincide with her continuous reading of the books of Da‘wah and the ideas, ways and methods that they present because this opens for her many fields for Da‘wah. Furthermore, it is necessary for the female caller to be acquainted with the reality of where she lives.

"Love Of Prophet Muhammad SAW"

Quranic Ayahs:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
1) "And Thou (standest) on an exalted standerd of character." [Surah Qalam 68:4]


وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
2) "We sent thee not, but as a Mercy for all creatures." [Surah Al-Anbiya 21:107]

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
3) "He who obeys the Messenger, obeys Allah: But if any turn aways, We have not sent thee to watch over their (evil deeds)." [Surah Nisa 4:80]

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ
4) "The Prophet is closer to the Believers than their own selves,....." [Surah Al-Ahzab 33:6]


Hadiths:


Volume 1, Book 2, Number 13:
Narrated Abu Huraira:
"Allah's Apostle said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children."


Volume 1, Book 2, Number 14:
Narrated Anas:
The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind."


Volume 1, Book 2, Number 15:
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
> Same matter also in (Volume 1, Book 2, Number 20)

Jihad--In Islam (Al-Quran)

Allah Subhanahu Wa Talah has created man on the nature of lust that he always think of its own welfare. Similarly Allah call us toward right path by showing us our profit. As mention in surah Asar chapter 103.
“ By Time (through the Ages), Verily, Man is in loss, Except such as have Faith, And do righteous deeds, And (join together) in the mutual teaching of Truth, and of Patience and Constancy”.(1-3)

Now to control that lust of human nature Allah said in surah Al-Imran chapter 3,
“ By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well”.(92)

As if you like wealth so also share it with needy, if you like cars so give among the best of your car to needy. If you like houses so share the best of your house with poor and needy in the way of Allah. One thing that everyone likes and no one can deny that its no favorite is your own life and now your Allah and your faith is asking to give among the best of things which you like most. Now it the time to make a deal and sell this life to Allah. As Allah said in surah Saff chapter 61,
“ O you who have believed, shall I tell yopu of a bargain that will save you from painful torment? It is that you should believe in Allah and His Messenger, and should exert your utmost in Allah’s way with your wealth and yourself. This would be best for you if you only knew.(10-11)

Now we understand that bargain of surah asar in which man was in lost. Mean that we reach to the righteousness when we did bargain of our wealth and life with Allah. Similaly Allah said in Quran surah Tauba chapter 9,
“ Allah hath purchased of the Believers their persons and their goods; for theirs (in return) is the Garden (of Paradise): They fight in His Cause, and slay and are slain: A promise binding on Him in truth, through the Law, The Gospel, and The Quran: And who is more faithful to his Covenant than Allah? (111)

What a beautiful bargain is it. The seller sold his life and buyer bought the life. The buyer give heaven and seller got that heaven. The buyer made seller happy and seller made buyer happy. As mention in Quran surah Tauba chapter 9 ,
“ Well-pleased is Allah with them, As are they with Him.” (100)

So what to say about the people who have attain the righteousness and made their creator happy with their character because the base of faith is to make the creator happy. Now who every did the Jihad from his wealth and life did the bargain with Allah. And where my mind goes I can see that jihad is the only way by which we can fulfill the verse of Quran which say “By no means shall ye attain righteousness” because in jihad we have to spend our wealth, our home, our life even every thing which make us comfort we left that every thing for Allah and that is the meaning of “By no means shall ye attain righteousness”. Allah once again say in Quran surah Nisa 4
“Let those fight in the cause of Allah who sell the life of this world for the Hereafter. In cause of Allah whether he is slain or get victory.” (74)

Now this thing is clear that any person who want to make creator happy, and those who want to enter in heaven. Should to jihad in the cause of Allah. But if any doubts about jihad remain in mind so lets us clear them also. Allah said in surah Maidah chapter 5,
“ O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his Cause: that ye may prosper.” (35)

On above ayah Creator clear on us that if we want to be His loved one, and want to approach to Him, and want to be blessed one. So, no need of doing anything just to do jihad in His cause and this is the only way Creator told us to reach Him and no other way goes to Him. and also mention in surah Hujrat chapter 49,
“Only those are believer who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.” (15)

The word for sincere in Arabic is Sadiqeen, this show us that after the Prophecy the two top most ranks Sadiqeen and Shuhada belong to those person who do jihad in the way of Allah. Now the reward of giving life in the way of Allah is only could give by Allah because a man don’t have that much power to give reward of his jihad and what a man can give reward of giving life. That will give only Creator to that man by make him happy who do bargain with Him. That’s why Allah said in surah Al-Imran chapter 3,
“Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their substance in the Presence of their Lord; They rejoice in the Bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), The (Martyrs) glory in the face that on them is no fear, Nor have they (cause to) grieve. They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the faithful to be lost (in the least).” (169-171)

Who do bargain with Allah and gave their lives to Allah now they started to receiving the rewards. First those who got slain, got the life of forever. They are happy on food and reward of Creator but those who took put in jihad but came alive they also got the happiness of Creator and got reward form Creator.
Now a days, some people say that these ayah of jihad are from just small period of time are now they are not valid. Now let me clear their doubts also. Allah said in Quran surah Nisa chapter 4,
“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?—Men, women and children, whose cry is: “our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and rise for us from Thee one who will help!” (75)

In this ayah Allah made jihad obligatory on all time. When ever Muslims of any part of world need help jihad will become duty of every muslim. Prophet said after me there is no prophet so any peoson who preach this religion is same like messenger in the land of Israel. So now this verse of Quran is for us also. Allah said in Surah Anfal chapter 8,
"It is not fitting for a Prophet that he should have prisoners of war until He hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is exalted in might Wise". (67)

It is proved in that verse that the jihad is not only mention in islam but it also mention in old books also. Now islam is last religion and Prophet Muhammad SAW is last Messenger so now its the duty of this ummah to do jihad in the cause of Allah on the land of Allah. It is the duty of muslim to regulate the conditons of world and any one who mischief on earth to give him right lesson so humanity can flourish in a good manner.
Now those people reject the verses of jihad those have rebellious in their heart. When ever the name of jihad anem they run away and try to save their wealth and life from the cause of Allah. these are those who find Hujjah (to find their ways to save their salves from orders). They sold the verses of Allah and accept small amout of wealth against it. Allah said in Quran Shurah Alaq chapter 96,
" Seest thou one Who forbids-- A votray when he (turn) to pray?". (9-10)

In this verse its clear that in this ummah there are also black sheep. When a person want to walk on the way of Allah they make him stop and give hujjah (to find their ways to save their salves from orders) to make him stop. Now those have disease in their hearts for thim Allah said in Quran Surah Muhammad chapter 47,
" Those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death". (20)

Now those have disease in their hearts to save their wealth and lives, when they listen the name of jihad their faces are like dead once. They find the way to left behind and give their hujjah (to find their ways to save their salves from orders) to other people. And when mujahideen went on in cause of Allah, so they made their fun. For that tpye of people Allah say in Quran Suarh Ahqaf chapter 46,
"Therefore patiently persevere, as did (all) Messengers of inflexible purpose; and bein no haste about the (unbelievers). On the Day that they see the (punishment) promised them, (it will be) as if they had not tarried more than an hour in a single day. (Thine But) to proclaim the Message: But shall any be destroyed except those who transgress?". (35)

Allah has given time to those hearts those have disease in it to control their disease and if they not control it and going against jihad so shall they be punished even they are muslims. They rejected the words of Allah, His messanger and Quran. I think my these all speech on verses of jihad in Quran is enough to prove Jihad in Islam. In my next article I will use Hadith to prove Jihad in Islam.

May Allah give me power to Explain and you to understand and we all to work on it. (Ameen)

The Virtues of Jumuah

Bismillaahir Rahmaanir Raheem
In the name of Allah, the Most-Merciful, the All-Compassionate

Assalamu Alaikum wa Rahmatullahi wa Barkatuh!

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.


Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

The Virtues of Jumuah

Friday (Jumuah) is the best day of the week.

Abu Huraira reported the Apostle of Allah (may peace be upon him) as saying: “The best day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter Paradise , on it he was expelled from it. And the last hour will take place on no day other than Friday.” [Sahih Muslim, Book 004, Number 1857]
Supplications during Friday

One should do ones best to make supplications especially during the last moments (or hours) of Jumuah.

It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “Seek the hour in which there is hope that prayers will be answered, on Friday after Asr (mid-afternoon) prayer, until the sun goes down.”
(Narrated by al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 700).

Recitation of Surah al-Kahf

It is preferred to recite surah al-Kahf during the day and night of Jumuah.
Abu Said al-Khudri reports that the Prophet said: "Whoever recites Surah al-Kahf on Jumu'ah will have illumination from the light from one Jumu'ah to the next." (Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470).

Performing ghusl, beautifying ones self, using the miswak, and using perfume for any gathering and especially for Salatul Jumu'ah

It is preferred for anyone - man or woman, an elderly or young person, a traveler or a resident - who desires to attend the salatul Jumuah or any gathering of the people, to cleanse and to wear best attire. One should perform ghusl, put on one's finest clothing, apply perfume, and to brush one's teeth. The following hadith are recorded on this matter:

It was narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever makes his wife do ghusl and does ghusl himself on Friday and goes out early, walking not riding, and comes close to the imaam and listens [to the sermon] without interrupting, will have for each step he takes a reward equal to that of fasting and praying at night for one year.” (Narrated by Ahmad and al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 687)

Narrated Salman-Al-Farsi: The Prophet (peace and blessings of Allaah be upon him) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven." [Sahih Bukhari, Volume 2, Book 13, Number 8]

Going early to Salatul Jumuah

Narrated Abu Huraira: The Prophet said, "When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba." [Sahih Bukhari, Volume 2, Book 13, Number 51]
Performing Tahayyatul Masjid before salatul Jumuah


It is a sunnah to offer supererogatory prayers before al-Jumuah until the imam arrives. After the imams arrival, one should no longer offer any salah, except for the prayer of greeting the mosque (tahayyatul masjid) which may be performed quickly during the khutbah unless one comes at the end of the khutbah and would not have the time [i.e., before the actual salah begins] to perform tahayyatul masjid.

Narrated Jabir bin Abdullah: A person entered the mosque while the Prophet was delivering the Khutba on a Friday. The Prophet said to him, "Have you prayed?" The man replied in the negative. The Prophet said, "Get up and pray two Rakat." [Sahih Bukhari, Volume 2, Book 13, Number 52]

Nawafl after al-Jumuah


It is a sunnah to pray four rakat or two rakat after al-Jumuah:

Abu Huraira reported Allahs Messenger (may peace be upon him) as saying: When any one amongst you observes prayer after Jumua, he should observe four rakahs. (In the hadith transmitted by Jarir the word minkum is not recorded.) [Sahih Muslim, Book 004, Number 1917]

Nafi reported that when Abdullah (b. Umar) observed the Friday prayer and came back he observed two rakahs in his house, and then said: The Messenger of Allah (may peace be updn him) used to do this. [Sahih Muslim, Book 004, Number 1918]

Our sheikh Ibn Taimiyyah says: 'When he prayed in the mosque, he would pray four [rakat], and when he prayed in his house, he would pray two rakat.' I say: this is what the hadith is pointing to. Abu Dawud records from ibn 'Umar that when he prayed in the mosque, he would pray four rak'at, and when he prayed in his house, he would pray two rak'at. Also, in the two Sahihs it is reported from ibn 'Umar that the Prophet would pray two rak'at in his house after the Friday salah."

If one prays four rakat, then, according to some, he is to pray them all connected, while majority others hold that he is to pray two rakat, make the taslim, followed by another two rakat. It is preferred to pray them in ones house. If one prays them in the mosque, he should change his place of prayer after the Friday salah.
The Friday prayer as an obligation


The scholars are in agreement that salatul Jumu'ah is an individual obligation and it is two rak'at. Allah says in the Qur'an:- “O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) on the day of Friday (Jumu'ah prayer), come to the remembrance of Allâh [Jumu'ah religious talk (Khutbah) and Salât (prayer)] and leave off business (and every other thing), that is better for you if you did but know!” (Al-Jumu'ah 62:9)

Upon whom salatul Jumuah is obligatory

Salatul Jumuah is an obligation upon every free, adult, sane, resident Muslim who has the ability to attend the salah and does not have a valid excuse to miss it. Salatul Jumu'ah, however, is not obligatory on the following:

1.Women and children. Concerning this category there is no difference of opinion.
The evidence for that is the hadeeth of Taariq ibn Shihaab (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Jumu’ah is a duty that is required of every Muslim in congregation, except four: a slave, a woman, a child or one who is sick.” Narrated by Abu Dawood 91067). Al-Nawawi said in al-Majmoo’ (4/482): its isnaad is saheeh according to the conditions of the two Shaykhs (al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): its isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): its isnaad is jayyid. It was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3111).

2.The person who is ill and faces hardship if he goes to the mosque, or who fears that his illness will be increased by going to the mosque, or whose recovery will be delayed. This also includes the person who is nursing a very ill person if, especiallay, the ill person cannot manage in the absence of the nursing person.

3.For the traveller, even if he is staying at a certain place during the time of the beginning of salatul Jumuah, it is not obligatory.

Salaat al-Jumuah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Haneefah, Maalik, al-Shaafa’i and Ahmad… Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (24/178): “The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days…”

[For a more comprehensive list, refer to fiqh us sunnah, by sayyid sabbiq]

All of these people are not obliged to pray the Friday salah although they are obliged to pray the zuhr. Should one of them pray salatul Jumu'ah, it will still be valid for him or her and he will no longer be obliged to pray the zuhr. And the women during the time of the Prophet sallallahu alehi wasallam, attended the mosque and used to pray al-Jumu'ah with him.

It is forbidden to speak during the khutbah.

The majority of the scholars are of the opinion that it is obligatory to be silent during the khutbah, and one is not to indulge in conversation during the khutbah, not even if it is to order one to do some good or to stop some evil, and this rule applies whether or not the person sitting in the mosque can actually hear the khutbah.

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: If you (even) ask your companion to be quiet on Friday while the Imam is delivering the sermon, you have in fact talked irrelevance [ie. engaged in idle talk]. [Sahih Muslim, Book 004, Number 1846]

It was narrated that Abu’l-Darda’ said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and he recited a verse. Ubayy ibn Ka’b was next to me, so I said to him: “O Ubayy, when was this verse revealed?” But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet (peace and blessings of Allaah be upon him) came down (from the minbar). Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.” When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished (the prayer), I went to him and told him (what had happened). He said: “Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished.” [Narrated by Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani in Tamaam al-Mannah, p. 338]

It says in Fataawa al-Lajnah al-Daa’imah (8/242):
It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or to return salaams whilst the imam is delivering the khutbah, according to the correct scholarly opinion, because both of them involve speaking, which is forbidden when the imam is delivering the khutbah, because of the general meaning of the hadeeth.

It also says (8/243):
It is not permissible for the one who enters whilst the imam is delivering the khutbah on Friday, if he can hear the khutbah, to greet the people in the mosque, and those in the mosque should not return his greeting whilst the imam is delivering the khutbah.

And it says (8/244):
It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one who speaks to the imam for an important reason.

Sunnah to turn ones face towards the khateeb and look at him

Sheikh Al-Albaani (may Allaah have mercy on him) compiled these ahaadeeth in al-Silsilat al-Saheehah, no. 2080, and commented on them.

It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) sat on the minbar and we sat around him.” [Sahih Bukhari, Volume 2, Book 13, Number 44]

Al-Bukhaari narrated the hadeeth in “Chapter: The imaam facing the people, and the people turning their faces towards the imaam when he delivers the khutbah, and Ibn ‘Umar and Anas (may Allaah be pleased with them) turning their faces towards the imaam.

May Allah gude to us on right path ..............Ameen Ya rob Alameen.

The Return Of Jesus Christ (PBUH)

RULING ON APRIL FOOL

May ALLAH guide us towards right path Ameen

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge in Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides, none can lead astray, and whomsoever He sends astray, none can guide.
One of the things that have become widespread among the common people is the so called “April Fool’s Day”, where they claim that the first day of the fourth solar month is a day when lying is permitted without being subject to any shar’i guidelines.

The prohibition of lying:

1. Allaah says (interpretation of the meaning):

“It is only those who believe not in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, who fabricate falsehood, and it is they who are liars”.

[al-Nahl 16:105]

2. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.” [Bukhaari, Muslim]




The most evil kinds of lies are:

1. Lies told about Allaah and His Messenger (peace and blessings of Allaah be upon him).

This is the most serious kind of lie, and the one who does this is subject to a severe warning. Some of the scholars said that the one who does this is to be denounced as a kaafir. Allaah says (interpretation of the meaning): “Say: ‘Verily, those who invent a lie against Allaah will never be successful’” [Yoonus 10:69]

It was narrated that ‘Ali (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said:‘Do not tell lies about me. Whoever tells lies about me, let him enter the Fire.’” [Bukhaari].

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies about me, let him take his place in Hell.” [Bukhaari, Muslim]

2. Lying in buying and selling.

It was narrated from Abu Dharr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection and He will not look at them or praise them, and they will have a painful torment.”

The Messenger of Allaah (peace and blessings of Allaah be upon him) repeated this three times. Abu Dharr said: “May they be doomed and lost, who are they, O Messenger of Allaah?” He said,“The one who lets his garment hang below his ankles, the one who reminds others of his favours, and the one who disposes of his goods by swearing a false oath.” [Narrated by Muslim]

3. The prohibition on lying about visions and dreams.

It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells of a dream that he did not see will be commanded [on the Day of Resurrection] to tie two grains of barley together, but he will never be able to do it…….” [Bukhaari]

4. The prohibition of speaking about everything that one hears.

It was narrated that Hafs ibn ‘Aasim said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘It is sufficient lying for a man to speak of everything that he hears.’” [Muslim].




5. Lying in jest (joke)

Some people think that it is permissible to tell lies if it is in jest. This is the excuse that they use for telling lies on April 1stor on other days. This is wrong. There is no basis for this in the pure sharee’ah. Lying is haraam whether the one who does it is joking or is serious.

Lying in jest is haraam just like other kinds of lies.

It was narrated that Ibn ‘Umar said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘I joke, but I speak nothing but the truth.’” [Tabaraani in al-Mu’jam al-Kabeer]

It was narrated that Abu Hurayrah said: “They said, ‘O Messenger of Allaah, you joke with us.’ He said, ‘But I only speak the truth.’” [al-Tirmidhi]

‘Abd al-Rahmaan ibn Abi Laylaa said: the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) told us that they were travelling with the Messenger of Allaah (peace and blessings of Allaah be upon him). A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet (peace and blessings of Allaah be upon him) said, “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a Muslim to frighten another Muslim.” [Abu Dawood & Ahmad – this version narrated by Ahmad].


6. Lying when playing with children

The Messenger of Allaah (peace and blessings of Allaah be upon him) warned against doing that. It was narrated that ‘Abd-Allaah ibn ‘Aamir (may Allaah be pleased with him) said: “My mother called me one day when the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting in our house. She said, ‘Come here, and I will give you (something).’

The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What do you want to give him?’

She said, ‘I will give him a date.’

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If you had not given him something, you would have been lying.’”



7. Lying to make people laugh

It was narrated that Mu’aawiyah ibn Haydah said: “I heard the Prophet (peace and blessings of Allaah be upon him) say:‘Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.’” [Tirmidhi. He said: this is a hasan hadeeth. Abu Dawood]




The punishment for lying:

The liar is warned of destructive punishment in this world, and humiliating punishment in the Hereafter. These include:

1. Hypocrisy in the heart.

Allaah says (interpretation of the meaning):

“So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”[al-Tawbah 9:77]

2. Guidance to evildoing and to the Fire

It was narrated that ‘Abd-Allaah ibn Mas’ood said:“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Truthfulness is righteousness, and righteousness leads to Paradise. A person will continue to tell the truth until he is written with Allaah as one who tells the truth. Lying is evildoing, and evildoing leads to Hell. A person will keep on telling lies until he is written as a liar.’”[Bukhaari, Muslim]

3. His testimony will be rejected

4. Blackening of the face in this world and in the Hereafter


5. The liar will have the flesh of his cheeks torn to the back of his head
(as narrated in a long hadeeth by al-Bukhaari)


Permissible kinds of lies

Lying is permissible in three cases: war; reconciling between two disputing parties; and a husband lying to his wife or vice versa for the sake of love and harmony.

It was narrated from Umm Kalthoom bint ‘Uqbah that she heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “He is not a liar who reconciles between people and narrates something good or says something good.” [Bukhaari, Muslim]

It was narrated that Asmaa’ bint Yazeed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:‘It is not permissible to tell lies except in three (cases): when a man speaks to his wife in a way to please her; lying in war; and lying in order to reconcile between people.’” [Tirmidhi]




April fool

But with regard to “April Fool”, (in Arabic, Kidhbat Neesaan or the lies of April), the origin of this lying is not known for sure. There are differing opinions concerning that.

I say: it does not matter what the origins of April fool are. What matters more is knowing the ruling on lying on this day, which we are sure did not exist during the first and best generations of Islam. It did not come from the Muslims, but rather from their enemies.

The things that happen on April fools’ day are many. Some people have been told that their child or spouse or someone who is dear to them has died, and unable to bear this shock, they have died. Some have been told that they are being laid off, or that there has been a fire or an accident in which their family has been killed, so they suffer paralysis or heart attacks, or similar diseases. Some people have been told about their wives, that they have been seen with other men, and this has led them to kill or divorce their wives.

These are the endless stories and incidents that we hear of, all of which are lies which are forbidden in Islam and unacceptable to common sense or honest chivalry.

We have seen how Islam forbids lying even in jest, and it forbids frightening a Muslim whether in seriousness or in jest, in words or in actions.

This is the law of Allaah in which is wisdom and care for people’s circumstances.

And Allaah is the Source of Strength.

Astronomy in The Qur'an (part IV:Conclusion)

Some may say that the presence of astronomical
facts in the Qur’an is not surprising since the Arabs
were advanced in the field of astronomy. They are
correct in acknowledging the advancement of the
Arabs in the field of astronomy. However they fail
to realize that the Qur’an was revealed centuries
before the Arabs excelled in astronomy. Moreover
many of the scientific facts mentioned here, such
as the origin of the universe with a Big Bang, were
not known to the Arabs even at the peak of their
scientific advancement. The scientific facts
mentioned in the Qur’an are therefore not due to the
Arabs’ advancement in astronomy. Indeed, the
reverse is true: they advanced in astronomy,
because astronomy occupies a place in the Qur’an.

Astronomy in The Qur'an (part III)

INTERSTELLAR MATTER
Space outside organized astronomical systems was
earlier assumed to be a vacuum. Astrophysicists
later discovered the presence of bridges of matter
in this interstellar space. These bridges of matter
are called plasma, and consist of completely ionized
gas containing equal number of free electrons and
positive ions. Plasma is sometimes called the fourth
state of matter (besides the three known states
viz. solid, liquid and gas). The Qur’an refers to
the presence of this interstellar material in the
following verse:
“He Who created the heavens
and the earth and all
that is between.”
[Al-Qur’an 25:59]
It would be ridiculous for anyone to even suggest
that the presence of interstellar galactic material
was known 1400 years ago!

THE EXPANDING UNIVERSE
In 1925, American astronomer Edwin Hubble,
provided observational evidence that all galaxies
are moving away from one another, which implies
that the universe is expanding. The expansion of the
universe is now an established scientific fact. This is
what the Qur’an says regarding the nature of the
universe:
“With power and skill
did We construct
the Firmament:
For it is We Who create
the vastness of Space.”
[Al-Qur’an 51:47]
The Arabic word musioon is correctly translated as
‘expanding it’, and it refers to the creation of the
expanding vastness of the universe.
One of the greatest astrophysicist Stephen
Hawking, in his book, ‘A Brief History of Time’,
says, “The discovery that the universe is expanding
was one of the great intellectual revolutions of the
20th century.” The Qur’an mentioned the expansion
of the universe, before man even learnt to build a
telescope!

Astronomy in The Qur'an (part II)

MOONLIGHT IS REFLECTED LIGHT:

It was believed by earlier civilizations that the moon
emanates its own light. Science now tells us
that the light of the moon is reflected light. However
this fact was mentioned in the Qur’an 1,400 years
ago in the following verse:
“Blessed is He Who made
Constellations in the skies,
and placed therein a Lamp
and a Moon giving light.”
[Al-Qur’an 25:61]
The Arabic word for the sun in the Qur’an, is shams.
It is also referred to as siraaj which means a ‘torch’
or as wahhaaj meaning ‘a blazing lamp’ or as diya
which means ‘shining glory’. All three descriptions
are appropriate to the sun, since it generates
intense heat and light by its internal combustion.
The Arabic word for the moon is qamar and it
is described in the Qur’an as muneer which is a
body that gives noor i.e. reflected light. Again, the
Qur’anic description matches perfectly with the true
nature of the moon which does not give off light by
itself and is an inactive body that reflects the light
of the sun. Not once in the Qur’an, is the moon
mentioned as siraaj, wahhaaj or diya nor the sun as
noor or muneer. This implies that the Qur’an
recognizes the difference between the nature of
sunlight and moonlight.
The following verses relate to the nature of light
from the sun and the moon:
“It is He who made the sun
to be a shining glory
and the moon to be a light
(of beauty).”
[Al-Qur’an 10:5]
“See ye not
how Allah has created
the seven heavens
one above another,
“And made the moon
a light in their midst,
and made the sun
as a (Glorious) Lamp?”
[Al-Qur’an 71:15-16]
The Glorious Qur'an and modern science, are thus
in perfect agreement about the differences in the
nature of sunlight and moonlight.

THE SUN ROTATES:

For a long time European philosophers and scientists
believed that the earth stood still in the centre of the
universe and every other body including the sun
moved around it. In the West, this geocentric concept
of the universe was prevalent right from the time of
Ptolemy in the second century B.C. In 1512, Nicholas
Copernicus put forward his Heliocentric Theory of
Planetary Motion, which asserted that the sun is
motionless at the centre of the solar system with the
planets revolving around it.
In 1609, the German scientist Yohannus Keppler
published the ‘Astronomia Nova’. In this he
concluded that not only do the planets move in
elliptical orbits around the sun, they also rotate
upon their axes at irregular speeds. With this
knowledge it became possible for European scientists
to explain correctly many of the mechanisms of the
solar system, including the sequence of night and
day.
After these discoveries, it was thought that the Sun
was stationary and did not rotate about its axis like
the Earth. I remember having studied this fallacy
from Geography books during my school days.
Consider the following Qur’anic verse:
“It is He Who created
the Night and the Day,
and the sun and the moon:
All (the celestial bodies)
swim along, each in its
rounded course.”
[Al-Qur’an 21:33]
The Arabic word used in the above verse is
yasbahoon . This word is derived from the word
sabaha. It carries with it the idea of motion that
comes from any moving body. If you use this word
for a person on the ground, it would not mean that
he is rolling but would imply that he is walking or
running. If you use this word for a person in water,
it would not mean that he is floating but would
imply that he is swimming.
Similarly, if you use the word yasbah for a celestial
body such as the sun, it would not only mean that it
is flying through space but would also mean that it
is rotating as it goes through space. Most school
textbooks have now incorporated the fact that the
sun rotates about its axis. The rotation of the sun
about its own axis can be proved with the help of an
equipment that projects the image of the sun on the
top of a table, so that one can examine the image of
the sun without being blinded. It is noticed that the
sun has spots which complete a circular motion once
every 25 days i.e. the sun takes approximately 25
days to rotate round its axis.
The sun travels through space at roughly 240 km
per second, and takes about 200 million years to
complete one revolution around the centre of our
Milky Way Galaxy.
“It is not permitted
to the Sun to catch up the Moon,
nor can the Night outstrip the Day:
Each (just) swims along
in (its own) orbit
(according to Law).”
[Al-Qur’an 36:40]
This verse mentions an essential fact discovered
only recently by modern astronomy, i.e. the
existence of the individual orbits of the Sun and the
Moon, and their journey through space with their
own motion.
The ‘fixed place’ towards which the sun travels,
carrying with it the solar system, has been located
preirsely by modern astronomy. It has been given a
name, the Solar Apex. The solar system is indeed
moving in space towards a point situated in the
constellation of Hercules (alpha Lyrae) whose exact
location is now firmly established.
The moon rotates around its axis in the same
duration that it takes to revolve around the earth.
It takes approximately 29½ days to complete one
rotation.
One cannot help but be amazed at the scientific
accuracy of the Qur’anic verses. Should we not
ponder over the question: “What is the source of
knowledge contained in the Qur’an?”

THE SUN WILL EXTINGUISH:

The light of the sun is due to a chemical process on
its surface that has been taking place continuously
for the past five billion years. It will come to an end
at some point of time in the future, when the sun
will be totally extinguished, leading to extinction of
all life on earth. Regarding the impermanence of the
sun’s existence, the Qur’an says:
“And the Sun runs its course
for a period determined
for it; that is
the decree of (Him)
the exalted in Might,
the All-Knowing.”
[Al-Qur’an 36:38]1
The Arabic word used here is mustaqarr, which
means a place or time that is determined. Thus the
Qur’an says that the sun runs towards a determined
place, and will do so only up to a pre-determined
period of time – meaning that it will end or
extinguish.

Astronomy in The Qur'an (part I)

CREATION OF THE UNIVERSE:


‘THE BIG BANG’
The creation of the universe is explained by
astrophysicists as a widely accepted phenomenon,
popularly known as ‘The Big Bang’. It is supported
by observational and experimental data gathered by
astronomers and astrophysicists for decades.
According to ‘The Big Bang’, the whole universe was
initially one big mass (Primary Nebula). Then there
was a ‘Big Bang’ (Secondary Separation) which
resulted in the formation of Galaxies. These then
divided to form stars, planets, the sun, the moon,
etc. The origin of the universe was unique and the
probability of it happening by ‘chance’ is nil.
The Qur’an contains the following verse regarding
the origin of the universe:
“Do not the Unbelievers see
that the heavens and the earth
were joined together (as one
unit of Creation), before
We clove them asunder?”
[Al-Qu’ran 21:30]
The striking similarity between the Qur’anic verse
and ‘The Big Bang’ is inescapable! How could a book,
which first appeared in the deserts of Arabia 1400
years ago, contain this profound scientific truth?

INITIAL GASEOUS MASS BEFORE
CREATION OF GALAXIES
Scientists agree that before the galaxies in the
universe were formed, celestial matter was
initially in the form of gaseous matter. In short,
huge gaseous matter or clouds were present
before the formation of the galaxies. To describe
initial celestial matter, the word ‘smoke’ is more
appropriate than gas. The following Qur’anic verse
refers to this state of the universe by the word
dukhaan which means smoke.
“Moreover, He Comprehended
in His design the sky,
and it had been (as) smoke:
He said to it and to the earth:
‘Come ye together,
willingly or unwillingly.’
They said: ‘We do come (together),
in willing obedience.’”
[Al-Qur’an 41:11]
Again, this fact is a corollary to the ‘Big Bang’ and
was not known to anyone before the prophetehood of
Muhammad (Peace be upon him)1. What then, could
have been the source of this knowledge?

SHAPE OF THE EARTH IS SPHERICAL
In early times, people believed that the earth was
flat. For centuries, men were afraid to venture out
too far, for fear of falling off the edge! Sir Francis
Drake was the first person who proved that the
earth is spherical when he sailed around it in 1597.
Consider the following Qur’anic verse regarding the
alternation of day and night:
“Seest thou not that Allah
merges Night into Day
and He merges Day into Night?”
[Al-Qur’an 31:29]
Merging here means that the night slowly and
gradually changes to day and vice versa. This
phenomenon can only take place if the earth is
spherical. If the earth was flat, there would have
been a sudden change from night to day and from
day to night.
The following verse also alludes to the spherical
shape of the earth:
“He created the heavens and
the earth in true (proportions):
He makes the Night
overlap the Day,
and the Day
overlap the Night.”
[Al-Qur’an 39:5]
The Arabic word used here is Kawwara meaning
‘to overlap’ or ‘to coil’– the way a turban is wound
around the head. The overlapping or coiling of the
day and night can only take place if the earth is
spherical.
The earth is not exactly round like a ball, but
geo-spherical, i.e. it is flattened at the poles. The
following verse contains a description of the earth’s
shape:
“And the earth, moreover,
hath He made egg shaped.”
[Al-Qur’an 79:30]
The Arabic word for egg here is dahaahaa1 which
means an ostrich-egg. The shape of an ostrich-egg
resembles the geo-spherical shape of the earth.
Thus the Qur’an correctly describes the shape of the
earth, though the prevalent notion when the Qur’an
was revealed was that the earth was flat.

HIJAB (VEIL)

Question:
Why does Islam degrade women by keeping them behind the veil?

Answer:
The status of women in Islam is often the target of attacks in the secular media.
The ‘hijab’ or the Islamic dress is cited by many as an example of the
‘subjugation’ of women under Islamic law. Before we analyze the reasoning
behind the religiously mandated ‘hijab’, let us first study the status of women in
societies before the advent of Islam

1. In the past women were degraded and used as objects of lust
The following examples from history amply illustrate the fact that the status of
women in earlier civilizations was very low to the extent that they were denied
basic human dignity:
a. Babylonian Civilization:
The women were degraded and were denied all rights under the Babylonian
law. If a man murdered a woman, instead of him being punished, his wife
was put to death.
b. Greek Civilization:
Greek Civilization is considered the most glorious of all ancient civilizations.
Under this very ‘glorious’ system, women were deprived of all rights and
were looked down upon. In Greek mythology, an ‘imaginary woman’ called
‘Pandora’ is the root cause of misfortune of human beings. The Greeks
considered women to be subhuman and inferior to men. Though chastity of
women was precious, and women were held in high esteem, the Greeks
were later overwhelmed by ego and sexual perversions. Prostitution
became a regular practice amongst all classes of Greek society.
c. Roman Civilization:
When Roman Civilization was at the zenith of its ‘glory’, a man even had the
right to take the life of his wife. Prostitution and nudity were common
amongst the Romans.
d. Egyptian Civilization:
The Egyptian considered women evil and as a sign of a devil.
e. Pre-Islamic Arabia:
Before Islam spread in Arabia, the Arabs looked down upon women and
very often when a female child was born, she was buried alive.

2. Islam uplifted women and gave them equality and expects them
to maintain their status.
Islam uplifted the status of women and granted them their just rights 1400 years
ago. Islam expects women to maintain their status.
Hijab for men
People usually only discuss ‘hijab’ in the context of women. However, in the
Glorious Qur’an, Allah (swt) first mentions ‘hijab’ for men before ‘hijab’ for the
women. The Qur’an mentions in Surah Noor:
“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.”
[Al-Qur’an 24:30]
The moment a man looks at a woman and if any brazen or unashamed thought
comes to his mind, he should lower his gaze.
Hijab for women.
The next verse of Surah Noor, says:
“ And say to the believing women that they should lower their gaze and
guard their modesty; that they should not display their beauty and
ornaments except what (must ordinarily) appear thereof; that they
should draw veils over their bosoms and not display their beauty
except to their husbands, their fathers, their husbands’ fathers, their
sons...”
[Al-Qur’an 24:31]

3. Six criteria for Hijab.
According to Qur’an and Sunnah there are basically six criteria for observing
hijab:
1. Extent:
The first criterion is the extent of the body that should be covered. This is
different for men and women. The extent of covering obligatory on the male
is to cover the body at least from the navel to the knees. For women, the
extent of covering obligatory is to cover the complete body except the face
and the hands upto the wrist. If they wish to, they can cover even these
parts of the body. Some scholars of Islam insist that the face and the hands
are part of the obligatory extent of ‘hijab’.
All the remaining five criteria are the same for men and women.

2. The clothes worn should be loose and should not reveal the figure.
3. The clothes worn should not be transparent such that one can see through
them.
4. The clothes worn should not be so glamorous as to attract the opposite sex.
5. The clothes worn should not resemble that of the opposite sex.
6. The clothes worn should not resemble that of the unbelievers i.e. they
should not wear clothes that are specifically identities or symbols of the
unbelievers’ religions.

4. Hijab includes conduct and behaviour among other things
Complete ‘hijab’, besides the six criteria of clothing, also includes the moral
conduct, behaviour, attitude and intention of the individual. A person only
fulfilling the criteria of ‘hijab’ of the clothes is observing ‘hijab’ in a limited sense.
‘Hijab’ of the clothes should be accompanied by ‘hijab’ of the eyes, ‘hijab’ of the
heart, ‘hijab’ of thought and ‘hijab’ of intention. It also includes the way a person
walks, the way a person talks, the way he behaves, etc.

5. Hijab prevents molestation
The reason why Hijab is prescribed for women is mentioned in the Qur’an in the
following verses of Surah Al-Ahzab:
“O Prophet! Tell thy wives and daughters, and the believing women
that they should cast their outer garments over their persons (when
abroad); that is most convenient, that they should be known (as such)
and not molested. And Allah is Oft-Forgiving, Most Merciful.”
[Al-Qur’an 33:59]
The Qur’an says that Hijab has been prescribed for the women so that they are
recognized as modest women and this will also prevent them from being
molested.

6. Example of twin sisters
Suppose two sisters who are twins, and who are equally beautiful, walk down
the street. One of them is attired in the Islamic hijab i.e. the complete body is
covered, except for the face and the hands up to the wrists. The other sister is
wearing western clothes, a mini skirt or shorts. Just around the corner there is
a hooligan or ruffian who is waiting for a catch, to tease a girl. Whom will he
tease? The girl wearing the Islamic Hijab or the girl wearing the skirt or the mini?
Naturally he will tease the girl wearing the skirt or the mini. Such dresses are an
indirect invitation to the opposite sex for teasing and molestation. The Qur’an
rightly says that hijab prevents women from being molested.

7. Capital punishment for the rapists
Under the Islamic shariah, a man convicted of having raped a woman, is given
capital punishment. Many are astonished at this ‘harsh’ sentence. Some even
say that Islam is a ruthless, barbaric religion! I have asked a simple question to
hundreds of non-Muslim men. Suppose, God forbid, someone rapes your wife,
your mother or your sister. You are made the judge and the rapist is brought in
front of you. What punishment would you give him? All of them said they would
put him to death. Some went to the extent of saying they would torture him to
death. To them I ask, if someone rapes your wife or your mother you want to put
him to death. But if the same crime is committed on somebody else’s wife or
daughter you say capital punishment is barbaric. Why should there be double
standards?

8. Western society falsely claims to have uplifted women
Western talk of women’s liberalization is nothing but a disguised form of
exploitation of her body, degradation of her soul, and deprivation of her honour.
Western society claims to have ‘uplifted’ women. On the contrary it has actually
degraded them to the status of concubines, mistresses and society butterflies
who are mere tools in the hands of pleasure seekers and sex marketeers,
hidden behind the colourful screen of ‘art’ and ‘culture’.

9. USA has one of the highest rates of rape
United States of America is supposed to be one of the most advanced countries
of the world. It also has one of the highest rates of rape in any country in the
world. According to a FBI report, in the year 1990, every day on an average
1756 cases of rape were committed in U.S.A alone. Later another report said
that on an average everyday 1900 cases of rapes are committed in USA. The
year was not mentioned. May be it was 1992 or 1993. May be the Americans
got ‘bolder’ in the following years.
Consider a scenario where the Islamic hijab is followed in America. Whenever
a man looks at a woman and any brazen or unashamed thought comes to his
mind, he lowers his gaze. Every woman wears the Islamic hijab, that is the
complete body is covered except the face and the hands upto the wrist. After
this if any man commits rape he is given capital punishment. I ask you, in such
a scenario, will the rate of rape in America increase, will it remain the same, or
will it decrease?

10. Implementation of Islamic Shariah will reduce the rate of rapes
Naturally as soon as Islamic Shariah is implemented positive results will be
inevitable. If Islamic Shariah is implemented in any part of the world, whether it
is America or Europe, society will breathe easier. Hijab does not degrade a
woman but uplifts a woman and protects her modesty and chastity.

POLYGAMY

Question: Why is a man allowed to have more than one wife in Islam? i.e. why is
polygamy allowed in Islam?

Answer:
1. Definition of Polygamy
Polygamy means a system of marriage whereby one person has more than one
spouse. Polygamy can be of two types. One is polygyny where a man marries
more than one woman, and the other is polyandry, where a woman marries
more than one man. In Islam, limited polygyny is permitted; whereas polyandry
is completely prohibited.
Now coming to the original question, why is a man allowed to have more than
one wife?

2. The Qur’an is the only religious scripture in the world that says,
“marry only one”.
The Qur’an is the only religious book, on the face of this earth, that contains the
phrase ‘marry only one’. There is no other religious book that instructs men to
have only one wife. In none of the other religious scriptures, whether it be the
Vedas, the Ramayan, the Mahabharat, the Geeta, the Talmud or the Bible does
one find a restriction on the number of wives. According to these scriptures one
can marry as many as one wishes. It was only later, that the Hindu priests and
the Christian Church restricted the number of wives to one.
Many Hindu religious personalities, according to their scriptures, had multiple
wives. King Dashrat, the father of Rama, had more than one wife. Krishna had
several wives.
In earlier times, Christian men were permitted as many wives as they wished,
since the Bible puts no restriction on the number of wives. It was only a few
centuries ago that the Church restricted the number of wives to one.
Polygyny is permitted in Judaism. According to Talmudic law, Abraham had
three wives, and Solomon had hundreds of wives. The practice of polygyny
continued till Rabbi Gershom ben Yehudah (960 C.E to 1030 C.E) issued an
edict against it. The Jewish Sephardic communities living in Muslim countries
continued the practice till as late as 1950, until an Act of the Chief Rabbinate of
Israel extended the ban on marrying more than one wife.

{*Interesting Note:- As per the 1975 census of India Hindus are more
polygynous than Muslims. The report of the ‘Committee of The Status of
Woman in Islam’, published in 1975 mentions on page numbers 66 and 67 that
the percentage of polygamous marriages between the years 1951 and 1961
was 5.06% among the Hindus and only 4.31% among the Muslims. According
to Indian law only Muslim men are permitted to have more than one wife. It is
illegal for any non-Muslim in India to have more than one wife. Despite it being
illegal, Hindus have more multiple wives as compared to Muslims. Earlier, there
was no restriction even on Hindu men with respect to the number of wives
allowed. It was only in 1954, when the Hindu Marriage Act was passed that it
became illegal for a Hindu to have more than one wife. At present it is the Indian
Law that restricts a Hindu man from having more than one wife and not the
Hindu scriptures.}

Let us now analyse why Islam allows a man to have more than one wife.
3. Qur’an permits limited polygyny
As I mentioned earlier, Qur’an is the only religious book on the face of the earth
that says ‘marry only one’. The context of this phrase is the following verse from
Surah Nisa of the Glorious Qur’an:
“Marry women of your choice, two, or three, or four; but if ye fear that
ye shall not be able to deal justly (with them), then only one.”
[Al-Qur’an 4:3]
Before the Qur’an was revealed, there was no upper limit for polygyny and
many men had scores of wives, some even hundreds. Islam put an upper limit
of four wives. Islam gives a man permission to marry two, three or four women,
only on the condition that he deals justly with them.
In the same chapter i.e. Surah Nisa verse 129 says:
“Ye are never able to be fair and just as between women....”
[Al-Qur’an 4:129]
Therefore polygyny is not a rule but an exception. Many people are under the
misconception that it is compulsory for a Muslim man to have more than one wife.
Broadly, Islam has five categories of Do’s and Don’ts:
(i) ‘Fard’ i.e. compulsory or obligatory
(ii) ‘Mustahab’ i.e. recommended or encouraged
(iii) ‘Mubah’ i.e. permissible or allowed
(iv) ‘Makruh’ i.e. not recommended or discouraged
(v) ‘Haraam’ i.e. prohibited or forbidden
Polygyny falls in the middle category of things that are permissible. It cannot be
said that a Muslim who has two, three or four wives is a better Muslim as
compared to a Muslim who has only one wife.

4. Average life span of females is more than that of males
By nature males and females are born in approximately the same ratio. A
female child has more immunity than a male child. A female child can fight the
germs and diseases better than the male child. For this reason, during the
pediatric age itself there are more deaths among males as compared to the
females.
During wars, there are more men killed as compared to women. More men die
due to accidents and diseases than women. The average life span of females
is more than that of males, and at any given time one finds more widows in the
world than widowers.

5. India has more male population than female due to female
foeticide and infanticide
India is one of the few countries, along with the other neighbouring countries, in
which the female population is less than the male population. The reason lies in
the high rate of female infanticide in India, and the fact that more than one
million female foetuses are aborted every year in this country, after they are
identified as females. If this evil practice is stopped, then India too will have
more females as compared to males.

6. World female population is more than male population
In the USA, women outnumber men by 7.8 million. New York alone has one
million more females as compared to the number of males, and of the male
population of New York one-third are gays i.e sodomites. The U.S.A as a whole
has more than twenty-five million gays. This means that these people do not
wish to marry women. Great Britain has four million more females as compared
to males. Germany has five million more females as compared to males. Russia
has nine million more females than males. God alone knows how many million
more females there are in the whole world as compared to males.

7. Restricting each and every man to have only one wife is not
practical
Even if every man got married to one woman, there would still be more than
thirty million females in U.S.A who would not be able to get husbands
(considering that America has twenty five million gays). There would be more
than four million females in Great Britain, 5 million females in Germany and nine
million females in Russia alone who would not be able to find a husband.
Suppose my sister happens to be one of the unmarried women living in USA, or
suppose your sister happens to be one of the unmarried women in USA. The
only two options remaining for her are that she either marries a man who
already has a wife or becomes 'public property'. There is no other option. All
those who are modest will opt for the first.
Most women would nto like to share their husband with other women. But in
Islam when the situation deems it really neccessary Muslim women in due faith
could bear a small personal loss to prevent a greater loss of letting other Muslim
sisters becoming 'public properties'.

8. Marring a married man preferable to becoming 'public property'
In Western society, it is common for a man to have mistresses and/or multiple
extra-marital affairs, in which case, the woman leads a disgraceful, unprotected
life. The same society, however, cannot accept a man having more than one
wife, in which women retain their honourable, dignified position in society and
lead a protected life.
Thus the only two options before a woman who cannot find a husband is to
marry a married man or to become 'public property'. Islam prefers giving
women the honourable position by permitting the first option and disallowing the
second.

There are several other reasons, why Islam has permitted limited polygyny, but
it is mainly to protect the modesty of women.