A Discovery Journey to Faith

““A DISCOVERY JOURNEY TO FAITH” is a thoughtful work that bridges the gap between faith and skepticism by delving into complex themes such as belief, denial, and doubt, focusing on Islamic theology, philosophy, and Qur’anic discourse. The book sheds new light on problems such as the rationality of faith, the compatibility of science and religion, and how dubious yet interested minds might delve into the profound levels of metaphysical reality. The book invites believers, non-believers, and skeptics alike to expand their knowledge of faith by embracing theological, philosophical, and scientific ideas.” By: Hafidh Saif AL-Rawahy

 

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Additionally, you may find it helpful to watch the following video, in which the author presents his book.

Who are the Ibadites?

“These are a few pages in which I briefly explained the adherence of the Ibadites to the teachings of Islam in politics, belief and dealing, with evidence from the Qur’an, Sunnah and reality to make the reader aware.

I ask Allah that this work will benefit the students of knowledge and may He grant us His support.” By: Nasser Matar Al Masqari

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Establish The Prayer

“Probably, many suffer from absent- mindedness while establishing prayer, and probably some of them feel that it’s a burden and that it’s difficult I ask anyone who feels anything of that and truly wishes to change what’s in himself to patiently read through these pages that God assisted me in composing so that I and my brethren and sistren in faith can cooperate in righteousness and piety, in the hope I would earn God’s mercy, forgiveness and reward.

Since God denoted great value to prayer and since it is of great importance in human’s life, you’ll find that the text is addressing you.” By: Khalsa Said Al-Harthy

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The Mercy of Allah (God)

God Almighty is full of love and kindness to His creation. All blessings and goodness in this world and the next are clear proofs of His Mercy. Indeed, Islam teaches that God is more merciful toward us than our own mothers. How can it be otherwise, when some of God’s names and attributes include:

• The Acceptor of Repentance;
• The Compassionate;
• The Loving;
• The Forbearing One;
• The Most Gracious;
• The Most Merciful;
• The Source of Goodness;
• The Most Generous;
• The Bestower

These names all indicate that God is characterised by mercy, goodness and generosity. They testify to the vastness and perfection of His Mercy, which He blesses all of His creation. This same creation is addressed by God, when He says, “O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as the earth.”

Examples Of Allah’s Mercy & Blessings

“Then which of the Blessings of your Lord will you deny?” Qur’an 55:13

Throughout life, people continually receive Allah’s blessings, be it good health, sight, hearing, nourishment, clean air, children, wealth and countless others. Some use their God-given gifts of intelligence and reasoning to acknowledge these blessings, grasp the purpose of their existence, and thereby submit themselves to Allah. Others, however, do not appreciate the Mercy of Allah toward their own selves, even though He feeds and sustains them despite their disobedience toward Him. They are given mobility, enjoyment, freedom of thought and action, despite their outright denial of Him. Their very existence would not be, were it not for the Mercy of Allah.

Ultimately, everyone has the free will to acknowledge their blessings, use them in a manner ordained by Allah (the Lord of mankind) and worship Him alone. Below, we have outlined a glimpse of such blessings, because “... if you were to try and count the favours of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful.” Qur’an 16:18

Guidance Through Divine Scriptures & Prophets

“It is He Who has sent down the Book (the Qur’an) to you (Muhammad) with truth, confirming what came before it. And He sent down the Taurah and the Injeel (the original revelations revealed to Prophets Moses and Jesus respectively).” Qur’an 3:3

From the beginning of creation, man was not left to face the struggles of life alone. Due to God’s Mercy, man received revelation through Prophets, who conveyed and taught it to their people to guide and protect them. The most perfect and merciful of revelations was the Qur’an and the last of the prophets was Muhammad (peace be upon him).

The Qur’an – the final revelation – superseded and abrogated previous revelations, and is the ultimate mercy and guidance for mankind. Just as God sent Messengers in the past, He also sent mankind a living, perfect and practical example of how the Qur’an’s teachings of mercy and justice should be practically applied in our daily lives. This example was Prophet Muhammad (peace be upon him) - a mercy to mankind.

“And We (God) have not sent you (Muhammad) except as a mercy for mankind.” Qur’an 21:107

Following are just some of the Prophet’s sayings which are indicative of his mercy, kindness, tolerance and beautiful teachings:

• “Kindness is not found in anything except that it adds to its beauty, and is not withdrawn from anything except that it makes it deficient.”
• “The most perfect of believers in belief is the best of them in character.”
• “He is not a perfect Muslim who eats his fill while his neighbour goes hungry.”
• “Allah will not show mercy to him who does not show mercy to others.”

How desperately do we, as a society, and in these times, need such beautiful advice?

Mercy Towards The Creation

The creation of human beings and all their faculties is a great mercy in itself. The fact that we can get out of bed, work, eat, play and sleep should make us grateful.

“And out of His Mercy He made for you the night and the day that you may rest therein and [by day] seek from His Bounty and [that] perhaps you will be grateful.” Qur’an 28:73

A spouse is one of the greatest of mercies, a means to tranquillity and affection.

“And of His signs is that He created for you, from yourselves, mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” Qur’an 30:21

Another mercy is the fact that He created us sinless and will not hold us to account until the age of maturity and decision making. This is in stark contrast to the “Original Sin” concept in Christianity.

Forgiveness of sins is another example of Allah’s Mercy, as Allah knows we are imperfect and commit mistakes. The fact that believers commit sins does not mean that we should lose hope of Allah’s Mercy or that we have exhausted Allah’s Forgiveness.

“O My servants who have transgressed against their souls! Do not despair of the Mercy of God: for God forgives all sins: for He is Oft-Forgiving, Most Merciful.” Qur’an 39:53

Even animals are not exempt from Allah’s Mercy. They have faculties of hearing and sight, are provided with sustenance and offspring, and are granted many other blessings. Allah’s Mercy envelops them to the point that because of one single portion of Allah’s Mercy sent to earth, “...His creatures are merciful to each other, so that even the mare lifts up its hoof away from its baby animal, lest it should trample on it.” The Merciful Creator ensures that every creation is looked after - from the fish in the depths of the ocean, to the insects in the earth, and the birds in the skies – all are sustained by Him.

How To Increase Allah’s Mercy Upon Us

“Indeed, the mercy of Allah is near to the doers of good.” Qur’an 7:56

Due to God’s Mercy, He has promised to forgive and pardon whosoever follows the appropriate means as mentioned in the following verse:

“And surely, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them.” Qur’an 20:82

Part and parcel of having the correct belief is believing and obeying the final Messenger, Muhammad (peace be upon him).

In short, the people who receive more of Allah’s Mercy are those who have acknowledged His blessings and favours; used them in a way which pleases God; spent their God-given wealth in charity and to look after the needy; employed their hands to care for orphans; utilised their gift of speech to speak good; and performed other honourable acts ordained by God.

The Prophet (peace be upon him) said: “Allah will show mercy to those who show mercy to people. Show mercy to those who are on earth - the One Who is in Heaven will show mercy to you.”

Below, are some ways to attain God’s Mercy.

“Obey Allah and the Messenger that you may obtain mercy.” Qur’an 3:132

By following the teachings of mercy and justice found in the Qur’an: “And this is a blessed Book We have revealed; therefore follow it and protect yourself (against evil), that mercy may be shown to you.” Qur’an 6:155

“Keep up prayer and pay the compulsory charity (to the needy) and obey the Messenger, so that mercy may be shown to you.” Qur’an 24:56

Sincerely asking for Mercy from God. “Our Lord! Make not our hearts to deviate after you have guided us aright, and grant us mercy from Yourself; surely You are The Bestower.” Qur’an 3:8

Mercy & Accountability

Alongside Allah’s attribute of Mercy is His attribute of Justice. Allah is the Most-Merciful,

“Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord. Shall We then treat the People of Faith like those who do not believe? What is the matter with you? How do you judge?” Qur’an 68:34-36

however, He is also Swift in Reckoning. One cannot try to deceive Allah and take advantage of His Mercy by constantly committing the same sins without sincere repentance or resolving never to go back to the sin again.

“And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers.” Qur’an 4:18

Muslims are encouraged to have hope of reward for good deeds, while being concerned about sins they may perform. When they commit sins, they repent sincerely, and are hopeful of being forgiven. And finally, they feel content with the words of their Creator, and keep it close to their heart:

“Surely Allah is Most Gentle, Ever Compassionate to people.” Qur’an 22:65

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The Qur'an and Science: An Analysis of the Revelation in the Light of Modern Knowledge

“In a world where science and faith are often perceived as two incompatible entities, this book seeks to explore the harmonious relationship between the Qur’an and modern scientific discoveries. The Qur’an, revealed over 1,400 years ago, is not a book of science, yet it contains profound insights into numerous natural phenomena that have only recently been understood by contemporary science. Through careful analysis of key Qur’anic verses alongside scientific discoveries, this book illustrates how the revelations in the Qur’an remain relevant and resonate with modern knowledge.

This book presents the scientific signs embedded in the Qur’an and as an invitation to reflect on the profound alignment between revelation and discovery. It underscores the beauty of both science and faith—each contributing to our quest for understanding, one through empirical investigation and the other through divine revelation. While science offers a framework for explaining the natural world, it is the Qur’an that provides the eternal truth, guiding humanity with insights that transcend time.

By bridging the gap between ancient scripture and modern inquiry, this book demonstrates how the timeless wisdom of the Qur’an continues to reveal the Creator’s signs in a world where scientific knowledge is ever-evolving. In doing so, it invites readers to explore how faith and reason coexist, each contributing to a greater understanding of existence.” Compiled by: Dr. Abood Al Sawafi

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Tazkiyah: Spiritual Self-Development and Self-Improvemen

Allah did confer a great favour on the Believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, purifying them. And instructing them in Scripture and Wisdom, while before that, they had been in manifest error. (Quran 3:164)

It is the human nature to desire improvement, to make progress, to aim at achieving goals and succeeding in life. Even other people around us, family and friends, wish us to excel, to win, and to succeed in all our endeavours.

Today, those who are involved in organisations and business management, understand very well the emphasis placed on self-development and self-improvement in order to increase the performance of individuals and teams that make up those organisations — organisations are only as good as their human capital.

In the same way, Islam aims to transform human society to the better, but it can only achieve its objectives with ardent contribution of the valuable and dependable members of the society. Human beings are much diversified; people are unique not only in terms of their physical details, but also in terms of their psychology, behaviour patterns, attitudes and worldview. It is not possible to shape all humans into a single identity.

In fact, there is no need to destroy the human richness and diversity that the Creator has intended to be preserved. What Islam requires is that human beings are trained to grow such that they behave in a predictable way within certain limits. Thus, if they are asked to assemble for prayers at a certain time, the majority of them will turn up. If they are asked to give part of their wealth to the poor and the needy, the majority will respond generously. In Quranic terminology, the word used for this training is tazkiyah. In organisational and management language, it is "self-development" and "self-improvement."

Tazkiyah encompasses two parts: to cleanse/purify and to develop/improve oneself.

In Tazkiyah our focus is spiritual self-development and self-improvement, but it could also be physical as well as human beings need development and improvement in both.

The aspects of cleanse/purify and develop/improve are complementary to each other since whatever is clean and pure will certainly grow and prosper according to its potentialities.

The Quran tells us: Prosperous is he who has cleansed himself. (Quran 87:14) In another place, the Qur'an tells us: Truly he succeeds that purifies it; and he fails that corrupts it. (Quran 91:9–10) The process of tazkiyah or spiritual self-development and self-improvement cannot be imposed on us. It has to be the personal choice and responsibility. Our teachers and institutions in society can facilitate our desire to grow, but the load is on the individual. This brings us to the first requirement for tazkiyah which is our commitment to cleanse and purify ourselves, and with determination to remain steadfast.

The second requirement for tazkiyah is sincerity in our efforts. Like any deed in Islam, purification of intention is important and necessary in the process of tazkiyah, because it is through God's grace and God's aid that we can achieve our goals. Allah says in the Quran, And whosoever desires the Hereafter and strives after it with the effort necessary, being a believer, they are the ones whose striving is acceptable to Allah. (Quran 17:19)

With any programme of action there needs to be a model to facilitate its implementation. Allah has provided us with a perfect model in the Quran, You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the praise of Allah. (Quran 33:21) Prophet Muhammad (pbuh) is the perfect example for us to follow. He left behind a rich human legacy and to follow him is to set upon oneself a life-long journey of tazkiyah. He was an orphan and a father; a husband and a widower; a shepherd and a trader; a commander and spiritualist; a ruler of his people and among the poorest of them; a father who suffered the heartbreak of burying his children and a grandfather who relished the delightful time with his grandchildren. He exemplified truthfulness, justice, forgiveness, compassion, tolerance, restraint, perseverance, thankfulness, gratitude, cleanliness, moderation, modesty and the many etiquettes of goodness.

Thus, the comprehensive study of the life of Prophet Muhammad (pbuh) and his Sunnah teach us tazkiyah. For example, one of the most important aspects of the Prophet's life was his moderation and well-balanced conduct. He stopped his companions from praying all night or fasting continuously or living the life of celibacy.

Brotherhood and community life are essential for achieving self-purification. The evidence we can present to you is that all acts of compulsory worship in Islam are communal whether it is prayers or fasting or pilgrimage. It is the strong bond of brotherhood and sisterhood that sustains the seed of faith and it is also this strong bond that reinforces human potentiality—tazkiyah. The Quran has put it beautifully, You bind yourself with those who call upon Allah morning and evening. (Quran 18:28) Modern psychology confirms the peer influence as a powerful agent in human behaviour, and group life is the most powerful force to stimulate and inspire people.

Finally, it is natural that the way we find beneficial for our own self-development and self-improvement should lead us to invite others to the same path. This will increase our own commitment, stimulates our faith, and enhance our steadfastness. With the support of a community of brothers and sisters, each person reinforces the other, the whole of life becomes integrated and this makes it easy for us to traverse the path of truth and righteousness. The Qur'an tells us: Who is better in speech than the one who invites (people) to Allah, works righteousness and say, "I am among those who surrender to Allah." (Quran 41:33)

By: Hafidh bin Saif Al-Rawahy

hafidh.alrawahy@gmail.com

The Epistle of Salim ibn Dhakwan

     The putative author of our source is a shadowy figure of the second/eighth century. The Sistanis remembered a local boy by the name of Salim b. Dhakwan who had been captured by the Arabs at Bust in 30/650 f and later risen to prominence among them. The Ibadis knew a co-religionist of the same name from the letters of Jabir b. Zayd, the first leader of the Basran Ibadis (d. between 93/711 and 104/722): one of Jabir’s letters is addressed to him. But Jabir apart, the first Ibadi to mention Salim b. Dhakwan seems to be al-Bisyani, a fourth/tenth-century Omani, who lists him among the scholars of the past in one of his epistles. Of Salim’s epistle, with or without his name, there appears to be no trace in the Ibadi literature down to the fifth/eleventh century.

     If the Ibadi Salim b. Dhakwan is identical with the captive from Sistan, he not only corresponded with Jabir, but also belonged to his generation. The modern Ibadi author al-Salimi does in fact place him in the generation of the Successors along with Jabir. But the sixteenth-century al-Shammakhi lists him in the generation of al- Rabi’ b. Habib (d.c.170/786), with the comment that actually he belongs to the generation of Abu Ubayda (d. between 136/754 and 158/775). This is just compatible with the claim that he corresponded with Jabir, but it would rule out his identification with the Sistani captive and place his floruit in the late Umayyad or early Abbasid periods, which is also where al-Bisyani implicitly seems to place him. Later Ibadi authors list him in close proximity to scholars such as al-Kudami and al-Awtabi, implying, possibly unintentionally, that he flourished in the fourth/tenth or fifth/eleventh century; and the modern author al-Sama’ili explicitly places him in the same tabaqa as the fifth/eleventh-century al-Awtabi. This is presumably a mistake. But where in the second/eighth century we should place him cannot be determined.

     If our Salim was captured in Sistan, he will have passed into the ownership of a Basran and probably continued to live within the Basran sphere of influence (Khurasan, Sistan, Kirman, Fars, Basra, Oman) even after he had been manumitted. Two Ibadi authors unreliably identify him as an Omani. The fact that he communicated with Jabir by letter certainly suggests that he was active outside Basra, but his whereabouts are as uncertain as his dates.

  This is all we can say about him. A certain Salim al-Hilali is reputed to have participated in an lbadi delegation to Umar II, and modern Ibadi scholars identify this man with Salim b. Dhakwan. But al-Shammakhi lists Salim al-Hilali and Salim b. Dhakwan as separate persons in his Siyar, and the former is probably to be identified as Salim b. Hutay’a al-Hilali, the author of a book which is cited by al-Barradi and which had something in common with the epistle of Salim b. Dhakwan without being identical with it. Al-Salimi also identifies al-Mu’tamir b. Umara, an Ibadi active in Oman in the second half of the eighth century, as a grandson of Salim; Atfayyish concurs, while al-Sama’ili makes him a son of Salim. But al-Mu’tamir’s supposed descent from Salim was unknown to al-Shammakhi.

     Jabir’s letter to Salim b. Dhakwan does not appear to mention the epistle with which the latter is credited; al-Bisyani’s list of scholars certainly does not refer to it. In fact, it is not mentioned or cited anywhere in the early literature. This is odd because early Ibadi sources often touch on Salim’s subject (the correct classification of opponents), and they always espouse views identical with his. His absence is particularly striking in an epistle by Abu Sufyan Mahbub b. al-Rahil (d. c.210/825), who not only deals with Salim’s subject and shares his views, but who also tells the reader where he can read more about it: in the sira of Hilal b. Atiyya, the kutub of Jabir b. Zayd and Khalaf b. Ziyad, and the Muslim siyar and ahkam in general. Abu Sufyan would surely have mentioned Salim’s epistle by name if he had known it. An anonymous Radd ala ahl al-shakk preserved in the Hinds Xerox contains a refutation of the ‘first Murji’ites’ (al-murji’a ’l-ula) which is reminiscent of Salim’s, but it neither quotes nor mentions him, and its date is unknown.

     The first author to cite Salim’s epistle seems to be Muhammad b. Ibrahim al-Kindi (d. c.508/1114 f), who introduces a section with the heading min sirat Salim b. Dhakwan fi amr Uthman b. Affan and fills it with a summary of Salim’s account of Uthman’s innovations. It is also for his account of Uthman that Salim is mentioned by Abu Bakr Ahmad b. Abdallah al-Kindi (d. c.557/1162), a younger relative of the preceding, who informs us that the so-called Nizwa party would adduce passages on Uthman from Hilal b. Atiyya’s epistle, claiming that much the same message was implied by ‘the epistle of Salim and the epistle of Abdallah b. Ibad’. Presumably, other citations can be found in the voluminous later literature before al-Salimi cites the epistle again, without mentioning Salim as its author; but it does not seem to have acquired prominence in the Ibadi tradition. When later Omani authors list Salim b. Dhakwan among the scholars of the past, they never call him sahib al-sira, as they do Hilal b. Atiyya and other authors off famous epistles, but merely include his name without comment, as al-Bisyani had done. The epistle does not appear to have passed to North Africa either. It is not listed in al-Barradi’s list of Ibadi books, which has a substantial rubric on eastern items; and though al-Shammakhi has an entry on Salim, he does not mention the epistle, only Salim’s correspondence with Jabir.

     One would infer from this that the Ibadis knew Salim b. Dhakwan independently of the epistle he is supposed to have written, which only came to their knowledge at a fairly late stage. Its seemingly sudden emergence in the eleventh- and twelfth-century literature suggests that it was composed outside Oman, where it arrived too late to have much of an impact, and also too late to pass to North Africa.

      One would also infer that it does not matter much whether one accepts the ascription of the epistle to Salim b. Dhakwan or not. We do not know where he lived, and above all, we do not know precisely when he lived. He belonged to the generation of Jabir or that of Abu Ubayda (or even that of al-Rabi); but the problem posed by the epistle is precisely whether we should place it in the generation of Jabir or in that of Abu Ubayda (or even al-Rabi). If we go by the Tarikh-i Sistan, Salim was born before 30/650–1 and thus likely to have written before 100/718; but if we go by al-Shammakhi, he could have written as late as the 150s/770s, or later still. The dates proposed so far for Sirat Salim in the modern literature are 72/691 (Cook), c.82/701 (Madelung), c.100/718 (van Ess), c.130/747 (Cook’s second and preferred date), and the early Abbasid period (Calder). As things stand, all are compatible with the ascription. Who wrote the epistle, where, and when, are thus questions which have to be answered on the basis of the epistle itself. For the sake of convenience we shall continue to refer to its author as Salim, but this is without prejudice to the question of who he actually was.

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Women's Right in Islam

Women in Islam are thought to be subjugated, degraded, oppressed - but are they really? Are millions of Muslims simply that oppressive or are these misconceptions fabricated by a biased media?

“And for women are rights over men, similar to those of men over women.” Qur’an 2:228

Over fourteen hundred years ago, Islam gave women rights that women in the West have only recently began to enjoy. In the 1930’s, Annie Besant observed, “It is only in the last twenty years that Christian England has recognised the right of woman to property, while Islam has allowed this right from all times. It is a slander to say that Islam preaches that women have no souls.” (The Life and Teachings of Mohammed, 1932).

Men and women all descended from a single person - the Prophet Adam (peace be upon him). Islam does not accept for either of them anything but justice and kind treatment.

 

Equal Reward & Equal Accountability

Men and women worship Allah in the same way, meaning they worship the same God (Allah), perform the same acts of worship, follow the same scripture, and hold the same beliefs. Allah (the Arabic word for the One true God of all creation), judges all human beings fairly and equitably. Allah emphasises the just treatment and reward due to both men and women in many verses of the Qur’an:

“Allah has promised to the believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss.” Qur’an 9:72

“Never will I allow the loss of the work of any worker amongst you, male or female; you are of one another.” Qur’an 3:195

These verses show that reward is dependent upon one’s actions and not one’s gender. Gender does not play any part in how a person is rewarded and judged.

If we compare Islam to other religions, we see that it offers justice between the sexes. For example, Islam dismisses the idea that Eve is more to blame than Adam for eating from the forbidden tree. According to Islam, Adam and Eve both sinned, they both repented and God forgave them both.

 

Equal Right to Knowledge

Both men and women are equally encouraged to seek knowledge. The Prophet (peace be upon him) said, “Education is compulsory for every Muslim.”

Also, great female Muslim Scholars existed at and around the time of the Prophet (peace be upon him). Some were from his family and others were his companions or their daughters. Prominent amongst them was Aisha, the wife of the Prophet (peace be upon him) through whom a quarter of the Islamic law has been transmitted.

Other females were great scholars of jurisprudence and had famous male scholars as their students.

 

Equal Right to Choose a Spouse

Islam has honoured women by giving them the right to choose a spouse and keep their original family name once married. Additionally, many have the impression that parents force their daughters into marriage. This is a cultural practice, and has no basis in Islam. In fact, it is prohibited.

At the time of Prophet Muhammad (peace be upon him), a woman came to him and said, “My father has married me to my cousin to raise his social standing and I was forced into it.” The Prophet sent for the girl’s father and then in his presence gave the girl the option of remaining married or nullifying the marriage. She responded, “O Messenger of Allah, I have accepted what my father did, but I wanted to show other women (that they could not be forced into a marriage).”

 

Equal yet Different

While men and women have equal rights as a general principle, the specific rights and responsibilities granted to them are not identical. Men and women have complementary rights and responsibilities.

Aside from external and internal anatomical differences, scientists know there are many other subtle differences in the way the brains of men and women process language, information and emotion, just to mention a few.

A socio-biology expert, Edward O. Wilson of Harvard University, said that females tend to be higher than males in verbal skills, empathy and social skills, among other things, while men tend to be higher in independence, dominance, spatial and mathematical skills, rank-related aggression, and other characteristics.

It would be foolish to treat both genders the same and to ignore their differences. Islam teaches that men and women have complementary, yet different, roles because it is best suited to their nature. God says:

“And the male is not like the female.” Qur’an 3:36

“Does not the One who created, know? And He is the Most Kind, the All Aware.” Qur’an 67:14

 

The Family Unit

God created men and women to be different, with unique roles, skills and responsibilities. These differences are not viewed as evidences of superiority or inferiority, but of specialisation. In Islam, the family is of central importance. The man is responsible for the financial well being of the family while the woman contributes to the family’s physical, educational and emotional well being. This encourages cooperation rather than competition. By fulfilling their mutual responsibilities, strong families are created and hence strong societies.

Also, emotionally, neither men nor women live a happy life without one another. Allah describes this beautifully by saying:

“They are clothing for you and you are clothing for them.” Qur’an 2:187

Clothing provides comfort, warmth and security as well as making one look good – this is how the relationship between the husband and wife is defined in Islam.

 

Love & Mercy in Spousal Relations

The Prophet (peace be upon him) also encouraged men to treat their spouses in the best way, “The best of you are those who are best (in treatment) to their wives.”

“And among His signs is that He created for you wives amongst yourselves that you may dwell in tranquillity with them; and He has put love and mercy between your (hearts). Surely in this are Signs for people who reflect.” Qur’an 30:21

Aisha (the Prophet’s wife) was once asked how the Prophet’s conduct was in his home. She said, “He was like one of you at home, yet he was most lenient and most generous ... He was ready to give a helping hand to his wives in the ordinary work of the house, [he] sewed his own clothes and mended his own shoes.” In general, he helped in whatever work his wives did.

 

Lofty Positions of Mothers & Daughters

A mother has the greatest influence on a child especially in the earlier years through her affection, care and love. Undoubtedly, the success of a society is due to mothers. Therefore, it is only right for Islam to honour and raise their status.

Allah says in the Qur’an:

“And we have enjoined on man to be dutiful and kind to his Parents, His mother bears him with hardship and she brings him forth with hardship.” Qur’an 46:15

The Prophet (peace be upon him) was once asked, “O Messenger of Allah, who among people is most deserving of my good treatment?” He said, “Your mother.” The man asked twice more, “Then who?” and was given the same response. Only until the fourth time did the Prophet respond, “Then your father.” Reward is not only given to the good and kind treatment towards mothers. In fact, Islam has designated a special reward for raising daughters that is not granted for raising sons.

The Prophet Muhammad (peace be upon him) said, “Whoever Allah has given two daughters and is kind towards them, they will be a reason for him entering Paradise.”

 

Conclusion

Before Islam, women were considered shameful, female children were buried alive, prostitution was rampant, divorce was only in the hands of the husband, inheritance was only for the strong, and oppression was widespread. Islam came and abolished these practices. Even now, in “developed countries”, women are not granted respect, dignity and honour, let alone equal pay for equal work. Islam, however, regards women as precious and valuable, not to be disrespected or disgraced. The mistreatment of women in some Middle-Eastern countries or Muslim families is due to cultural factors that some Muslims wrongly follow, not because of Islam. Why would many women around the world willingly enter Islam if it is an oppressive religion?

We end with the words of our Lord and your Lord, the Creator and Sustainer of all men and women:

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obedient men and the obedient women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women… Allah has prepared for them forgiveness and a great reward.” Qur’an 33:35

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Is The Holy Qur'an Really from Allah?

The Doctrine of the Holy Qur’an

Is the Holy Qur'an really from Allah?

﴾But [as for thee, O believer,] verily, thou hast received this Qur’an out of the grace of One who is wise, all-knowing (6).﴿ [Surah An-Naml: 6]

How can we verify that this Holly Qur'an is not from the words of men, that this religion and this law are not of their laws, and that they are truly from Allah?

In this conclusion, we will first go beyond the verses of promise and threat, and we will go beyond all the verses that highlight the Holy Qur’an’s scientific, linguistic and semantic miraculousness. Allah Almighty says:

﴾Say: 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another. ' (88)﴿  [Surah Al-Isra:88]

We contemplate its purposes, objectives, legislations and ultimate goals, and follow carefully to the end:

Allah the Greatest says in His Holly Book:

﴾Taha.(1) We have not sent down the Qur'an unto you to cause you distress. (2) ﴿ [Surah Taha: 1-2]

Meaning: you should not suffer while you have this Qur'an; a speech to all who believed in it, followed it and applied it as a system for their lives.

We find this interpretation in Surah Taha: 123 itself:

﴾He said: Go down hence, both of you, one of you a foe unto the other. But, if there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief. (123) ﴿ [Surah Taha: 123]

His Almighty said:

﴾but whosoever turns away from My remembrance, his life shall be narrow and on the Day of Resurrection We shall raise him blind (124) ﴿ [Surah Taha: 124]

﴾If they (the idolaters) tread the right path, We shall give them to drink of water in abundance (16) ﴿  [Surah Al-Jinn:16]

Allah Almighty says:

﴾Whosoever doeth right, whether male or female, and is a believer, him verily We shall quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do.(97) ﴿ [Surah An-Nahl: 97]

When we reflect on the verses of the Qur'an from the beginning to the end and contemplate its legislations and laws, we find that the Holy verses centered on protecting, preserving, and purifying us as well as cleansing us from the contamination of the mind, the dispersion of thought and the tightness of the chest. This is through watching over the integrity of the foregoing along with the protection of our body, its wellness, purity and health.

1- For when Allah, the Absolute Truth, addresses me in His Holy Book and tells me to believe that there is no Allah but Him; Who Has no partner, He has thus saved my mind from the dispersion of thought and its confusion in the multiplicity of gods and idols (Polytheism). Further, He graced me with the mind to weigh things in its scales to realize that by the multiplicity of gods the universe is corrupted, and thus has preserved my dignity from submitting to a weak creature just like myself.

2- When He says to me: you should glorify your Lord with His praise; He purified my soul, cleansed my heart, soothed my chest, relieved my mind and healed me from obsessions, worries and anxiety.

3- When He commands me to mention Him frequently and recite His Book, He protects me from the evils of myself and protects me from the evils of the hidden worlds surrounding me that are only known by Him. He says:

﴾Say: "I seek refuge with (Allah) the Lord of the daybreak (1) ﴿ [Surah Al-Falaq:1] And ﴾Say: "I seek refuge with (Allah) the Lord of the mankind (1) ﴿  [Surah An-nas:1]

As well as in many verses and in the adhkkar of the purified Sunnah.

4- When He commands me to walk on the earth, to look carefully and to implement reasoning by contemplating into His kingdom, His cosmic miracles and His Qur'anic verses, He brings serenity, peace to my heart and comfort, relaxation and well-being to my body.

5- When He commands me to perform His worship rituals of prayer, fasting, zakat, among others, there is an urgent benefit and an urgent need for the serenity of my spirit and my soul, and the goodness of my body and my life.

6- When He commands me to be dutiful to my parents, He commands my children, in return, to be dutiful to me.

7- When He commands me to raise up my child well, take care of him, discipline him, educate him, and choose his name well, then that is part of my duties.

8- When He commands me to maintain my kinship ties, He commands my relatives to maintain kinship ties with me too.

9- When He commands me to treat my neighbour well and warns me not to hurt him, He commands him to treat me well and warns him not to hurt me. This further includes the passerby, poor, captive, companion, and whoever remains under my protection. He, too, warns me not to hurt or offend them as He commands them to treat me in the same way, as I might be, to others, one of the previously mentioned.

10- In His commandments, He stresses on His right to be worshipped by me and that I should be dutiful to my parents. He elaborates on my responsibilities towards my kinship and the poor, and speak good to all people whoever they might be, and pardon them, and commands me to restrain my anger, He actually, aims at goodness and virtues to lift me out of racism, discrimination and inferiority to be a valuable balanced individual in my humanity with those around me. Hence, that is my right, which Allah have granted me and imposed onto them.

Continued…

11- When He gives the poor great value in His Holy Book in several occasions, and He commands me to give to charity, help the needy and aid the oppressed. And when Allah, further, urges me to take good care of the poor, and consider their needs by observing their outside appearance and life conditions as to preserve their dignity and save their face. And when Allah warns me not to follow the charity with injury, He actually commands them to be kind to me and pay attention to my needs, as I might be like them.

12- When He punishes the criminal, the corruptor, the thief, the bribe-taker, the cheater, the aggressor and the oppressor, and threatens to torture them, He actually protects me from them and saves my life, money, and all my rights from their evils.

I believe: ‘There is ˹security of˺ life for you in ˹the law of˺ retaliation’ as Allah says in His Holy Book; (179)) Surah Al-Baqarah

13- When Almighty sets the inheritance laws and even sets the rights for those in the wombs of their mothers, according to given authorities and priorities, He imposes my rights and protects them from manipulation and violation.

14- He warns me against arrogance, envy, and rancor, and urges me to be patient and forgiving. He warns me against gossip, ridicule, slander, lying, false statements and espionage. He warns me against gazing at the free women of other men (non-mahram), spreading obscenity, accusing chaste man or women and committing indecent assaults, in deed or in words. He orders me to cover up, be chaste and reconciler among people, seek to bring their hearts together, stay away from persecution or sedition (fitnah), violence, and mistrust. Accordingly, Allah imposes on others to respect my privacy, and thus protects my dignity, honor, home, and my family from any violation. This is to live my life and those around me in a dignified, compassionate, clean and pure environment.

15- When He commands me to be kind to the orphans and warns me from devouring his property unjustly, He, further, instructs me to keep the covenant and treat well the weak, the widow, the poor, the traveler and the beggar. Hence, Allah preserves my rights, as I might be one of them.

16- When Allah makes the truth, justice and balance basic requirements for every right-holder, He consolidates the laws and regulations of transactions such as selling, buying, and having debts, among others. He, further, warns me from tampering with my money in gambling, pleasure and corruption. As such, Allah controls my rights and protects them from manipulation, recklessness, injustice and deceitfulness.

17- And when Allah legislates an integrated system to manage household affairs, starting with how to treat and be kind to my husband, my children, and whoever lives with me in my house, and ending with the entire community and all that is related to marriage, divorce, breastfeeding, weaning, visits, and the etiquette of asking permission to enter. When He even determines to me the most sensitive times of the day (to rest or sleep), and guides me to lower my gaze (ghadh albasar). In this sense, Allah directs disciplines and teaches them to guarantee my rights, happiness, stability, and tranquility in my home, family, and environment.

18- When He distinguishes my female kind with a surah in His Holy Book (Surat al-Nisaa) that highlights my affairs and preserves my right to whatever possible injustice, domination and oppression of some men, He, in fact, takes justice for me.

19- Allah enacts general rights and morals for the gathering halls (majalis) and the paths, such as removing what is harmful from the path, clearing the path for the passers-by and respecting their rights and being moderate in my pace. He commands me to speak the truth, be polite and lower my voice, and to return the greetings in the same way or better (whatever this greeting is or whomever it is from). He orders me to be faithfully true to their trusts, Amanat (all the duties, which Allah has ordained, honesty, moral responsibility etc.) and warns me against perjury or suppress the testimony of truth, even if it means putting parents, my relatives, and myself on the line. He recommends me to establish justice and balance, and He commands me to keep the secret. As such, He disciplines them all to deal with me accordingly, and to respect my personality by rejecting racism and discrimination, and He recommends them all to coexist peacefully with me, as a human being created by Him; Allah Almighty.

20- Allah makes lawful the good types of food (waste not by extravagance). He prohibits for me the evil food, such as the flesh of the swine and the dead animals (those animals killed by strangling or by a violent blow or by a headlong fall or by the goring of horns, and those from which a wild animal has eaten). He prohibits me from drinking blood and wine. Consequently, He takes care of my health and saves my body from ills and misfortunes.

21- He commands me to give my opponents their rights and supports my enemy against me, if he is subjected to my injustice. He orders me to be fair and tell them the truth, even if this means I turn against the dearest people to me. He commands me not to cheat or betray them in a treaty or in a trade of peace or war, even in the worst times of war. He forbids me to be harmed by a non-combatant like an elder man, a child, a slave, or the man who is secured in his house. He orders me not to cut a palm tree or any other tree in vain, drown or burn it. He orders me not to burn down a building, or demolish it. He orders me not to kill an animal or hurt it, and most of all, not to maltreat dead bodies of any creature, whoever or whatever it is. In doing so, He preserves my right as a human being, even if I am a disbeliever of His true religion of Islam.

22- He forbids me from exaggeration in the consumption of the sources of good and bounties, and commands me to be merciful in the slaughter of cattle and to be kind to animals as well as to void harming insects, birds or plants. In this way in fact and only for my sake, He takes care of my surroundings and environment and preserves my right in what He has created and subjected for my benefit.

23- He undertakes me in my life style and sets laws and manners similar to the so-called "art of etiquette", though incomparable. He has disciplined me in how to eat, drink, dress, cohabit, relieve oneself, sleep, walk, bathe, purify (in the state of Janabah or at the end of a woman’s monthly period) and present a good appearance. He explored attentively the details of my movements in His Holy Book, in addition to the illustrations of the purified Sunnah of our Prophet Mohammed (PBUH) who speaks not of (his own) desire. The common Sunnah of cleanliness routine elaborates on, for example, using stones to clean one’s private parts after answering nature call, cutting off the foreskin of the male organ, shaving the pubic hair, cutting the mustache, clipping the nails, plucking the hair found in the armpits. Also, using siwak stick (the exalted to clean the teeth and the mouth), washing and applying oil to the hair and combing it. This is among other nuances of the delicate, polite and elegant Sunnah. This is to the extent where I think of myself a descendant of a noble and royal monarch, who is committed to abide by the shape and the form of royal protocols. Not the protocols of the kings of the earth, but rather the path of the kings of the prophets and apostles.

What a religion is this? What a law is this? What a constitutional Holy Book is this? That not only elevates soul and myself to the highest degrees and ascents of perfection, but also prepares me to enter the kingdom of heaven and the vastness of paradise. If it is not from Allah, the Wise and the Aware, then who?

How so? When I see the waves of people, from all corners of the earth, heading towards Him, the sensible minds sheltering in Him and settling on Him, and the righteous hearts thirsty for His oasis. Every day I see droves of people surrender to Him in the East and the West of the world and only a malicious and vicious disbeliever deviates away from Him. Thus, I am certain that this Book is not the work of men or others, nor of their laws that are plagued by imperfection, injustice and imbalance; the laws designed to fit only a particular time. Rather, it is the true and eternal religion of the Great Wise Creator Who has revealed the Qur’an to guide me, light the path before me, to have mercy upon me and to heal me. Hence, I am the ultimate beneficiary, if I perceive it as He commanded me or otherwise, I am to be doomed as the greatest loser.

﴾We have brought down to you the book for the people with the truth. (41) ﴿  [Surah Az-Zumar:41]

A Holy Book meets the interests of human beings and its discourse addressed to them all.

If there is no promise neither threat, but this mortal world, then I should not want anything instead of this Holy Book. If I have a weight of an atom of reason, sense and awareness, I would still choose this religion. How could I not? Especially, when Allah has promised to grant me a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous who believed in him, obeyed him, stood uprightly on His path. When He, on the other hand, promised severe torment to those who disbelieved in Him, disobeyed His commands and rebelled against His rule.

As a woman, it is enough for me that Almighty God honored the action of a woman like me (Hajar, peace be upon her) when she was walking back and forth between Al-Safa and Al-Marwa for the sake of saving her son (Ismail, peace be upon him), and made her path a sacred ritual of Islam, to be followed (in pilgrimage rites) by the whole nation, men and women, till the Day of Judgment.

Almighty God also dedicated a whole chapter (Surah) in His book to a woman, namely the Virgin Mary (peace be upon her) as a praise and honor for her, while there are prophets who are not mentioned in His book. Almighty God also mentioned in His book how He conciliated the mother of His prophet Moses with great ease. Her story is recited in His great Book till the Day of Judgment as an honor to her.

So, what religion honors woman as the religion of Islam, and what religion preserves her dignity as it does?

 

By: Khalsah Said Alharthy