The difference between du’aa’ for asking and du’aa’ for woership

What is the difference between du’aa’ for asking and du’aa’ for worship?.

Praise be to Allaah.

We use the word du’aa’ (invocation) to refer to two things: 

1-

Du’aa’ for asking, which means seeking that which will benefit, or asking to ward off that which will cause harm, by asking Allaah for that which will benefit in this world and in the Hereafter, and to ward off that which will cause harm in this world and in the Hereafter, 

Such as du’aa’ for forgiveness, mercy, guidance, help, to attain Paradise, to be saved from Hell, for Allaah to grant good things in this world and in the Hereafter and so on. 

2-

Du’aa’ for worship, which means that the person is worshipping Allaah by any of the types of worship, in the heart or physically or financially, such as fearing Allaah, loving Him, hoping for His mercy, putting one’s trust in Him, praying, fasting, doing Hajj, reading Qur’aan, reciting tasbeeh and dhikr, giving zakaah and charity, jihad for the sake of Allaah, calling people to Allaah, enjoining what is good and forbidding what is evil, and so on. 

Everyone who does any of these acts of worship is calling upon Allaah. 

See: al-Qawl al-Mufeed (1/264) and Tasheeh al-Du’aa’ (p. 15-21). 

Usually when the word du’aa’ appears in verses of the Qur’aan, it refers to both meanings, because they are interconnected. So everyone who asks of Allaah verbally is worshipping Him, because du’aa’ is worship, and every worshipper who prays to Allaah, fasts or does Hajj is doing that hoping for reward from Allaah and to attain Paradise and to be saved from punishment. 

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said: 

Everything in the Qur’aan that enjoins du’aa’ and forbids du’aa’ to or calling upon anyone other than Allaah, and praises those who say du’aa’ or call upon Him, includes the du’aa’ of asking and the du’aa’ of worship. End quote. 

Al-Qawaa’id al-Hisaan (no. 51). 

One of the two types of du’aa’ may be more apparent than the other in some verses. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning the verse (interpretation of the meaning): “Invoke your Lord with humility and in secret. He likes not the aggressors. 56. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allaah’s Mercy is (ever) near unto the good‑doers” [al-A’raaf 7:55-56]:  

These two verses include the etiquette of two types of du’aa’: the du’aa’ of worship and the du’aa’ of asking. Du’aa’ in the Qur’aan may refer to either of these types, or it may refer to both, because they are interconnected. Du’aa’ of asking means seeking that which will benefit the supplicant, and asking to be spared that which will harm him, and for it to be warded off. So he asks for benefit and for harm to be warded off, and that is du’aa’ of asking. And the du’aa’ that is offered with hope and fear is the du’aa’ of worship. Therefore it is known that both types are interconnected. Every du’aa’ of worship implies du’aa’ of asking, and every du’aa’ of asking implies du’aa’ of worship. 

Based on this, the words (interpretation of the meaning): “And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” [al-Baqarah 2:186] include both types of du’aa’, and it is in terms of both that the verse is to be understood. It was said: I will give to him when he asks of Me, and it was said: I will reward him if he worships Me. Both are interconnected. 

This does not come under the heading of using a common word in both of its meanings, or of using a word in a real and metaphorical sense, rather it is using it in its real sense which includes both things. 

Think about it, because it is a matter that is of great benefit, but it is rarely paid attention to. Most verses of the Qur’aan point to both meanings and more, and it is of this type. 

For example, Allaah says (interpretation of the meaning):  

“Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays attention to you only because of your invocation to Him”

[al-Furqaan 25:77]. 

i.e., because of your du’aa’ to Him. And it was said: (it means) because of His call to you to worship Him.  

Based on that, what is meant is both types of du’aa’, of which is the du’aa’ of worship is more apparent, i.e., He would not have paid attention to you were it not that you put your hope in Him. Worship of Him implies asking of Him, so both types are included. 

And Allaah says (interpretation of the meaning):  

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”

[Ghaafir 40:60]. 

The word du’aa’ here includes both types, although du’aa’ of worship is more apparent, hence it is followed by the words (interpretation of the meaning): “Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”. So the word du’aa’ in this verse may be interpreted in both senses. 

Al-Tirmidhi narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar: “Du’aa’ is worship.” Then he recited the verse (interpretation of the meaning): “And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)…”. Al-Tirmidhi said: a saheeh hasan hadeeth. 

With regard to the verses (interpretation of the meaning):  

“Verily, those on whom you call besides Allaah, cannot create (even) a fly, even though they combine together for the purpose…”

[al-Hajj 22:73] 

“They (all those who worship others than Allaah) invoke nothing but female deities besides Him (Allaah) …”

[al-Nisa’ 4:117] 

“And those whom they used to invoke before (in this world) shall disappear from them…”

[Fussilat 41:48] 

everything that is mentioned in them is the du’aa’ or invocation of the mushrikeen to their idols. What is meant is the du’aa’ of worship which includes the du’aa’ of asking, although the meaning of du’aa’ of worship is more apparent. 

The words (interpretation of the meaning): “so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else” [Ghaafir 40:65] refer to the du’aa’ of worship. What is meant is: Worship Him alone and make your worship sincerely for Him alone, and do not worship anyone else along with Him. 

With regard to the words of Ibraaheem (peace be upon him) in the verse (interpretation of the meaning): “ ‘Verily, my Lord is indeed the All‑Hearer of invocations’” [Ibraaheem 14:39], what is meant by hearing here is hearing in a specific sense, which is the hearing of response and acceptance, not hearing in the general sense, because Allaah hears all that can be heard. As that is the case, du’aa’ here means the du’aa’ of worship and the du’aa’ of requesting, and the Lord’s hearing of it means that He rewards the praise and answers the request, so He hears both. 

With regard to the words of Zakariya (peace be upon him) in the verse (interpretation of the meaning):  “ ‘and I have never been unblest in my invocation to You, O my Lord’” [Maryam 19:4], it was said that what is meant is the du’aa’ of asking, meaning: You always answered me and never  rejected me or deprived me. So he is seeking to draw closer to Allaah, may He be glorified and exalted, by means of His previous answers and kindness. This is clear in this case.  

With regard to the words of Allaah (interpretation of the meaning):

“Say (O Muhammad): Invoke Allaah or invoke the Most Gracious (Allaah)…” [al-Isra’ 17:110], 

The well known view is that this is the du’aa’ of asking, and this is the reason for revelation. They said: The Prophet (peace and blessings of Allaah be upon him) used to call upon his Lord, sometimes saying Ya Allaah and sometimes saying Ya Rahmaan, so the mushrikeen thought that he was calling upon two gods, so Allaah revealed this verse. 

With regard to the verse (interpretation of the meaning): “Verily, We used to invoke Him (Alone and none else) before. Verily, He is Al‑Barr (the Most Subtle, Kind, Courteous, and Generous), the Most Merciful” [al-Toor 52:28], this is the du’aa’ of worship which includes asking with hope and fear. What it means is: we used to devote our worship sincerely to Him alone, and thus they deserved that Allaah should save them from the punishment of Hell, not just because of asking, which is something that is shared in common between those who are saved and those who are not, because everyone who is in heaven and on earth asks for that. “never shall we call upon any ilaah (god) other than Him” [al-Kahf 18:14] i.e., we will never worship anyone other than Him. Similarly Allaah says (interpretation of the meaning): “Will you call upon Ba‘l (a well-known idol of his nation whom they used to worship) and forsake the Best of creators?” [al-Saffaat 37:125].  

With regard to the words (interpretation of the meaning): “And it will be said (to them): ‘Call upon your (so‑called) partners (of Allaah)’, and they will call upon them…” [al-Qasas 28:64], this is du’aa’ of asking. Allaah will rebuke and humiliate them on the Day of Resurrection, by showing them that their partners (whom they ascribed to Allaah) will not answer their du’aa’s or supplications. But it does not mean worship them. It is similar to the verse in which Allaah says (interpretation of the meaning): “And (remember) the Day He will say: ‘Call those (so‑called) partners of Mine whom you pretended.’ Then they will cry unto them, but they will not answer them” [al-Kahf 18:52]. End quote.  

Majmoo’ Fataawa Ibn Taymiyah (15/10-14). 

See other examples in Badaa’i’ al-Fawaa’id by Ibn al-Qayyim (3/513-527). 

And Allaah knows best.

Did Jesus Come Back Down to Earth After he Was Taken up, or Not?

Praise be to Allaah.

Allaah, may He be glorified and exalted, tells us that Jesus (upon whom be peace) was raised up to heaven just one time, in the aayah (interpretation of the meaning):

“But Allaah raised him up (with his body and soul) unto Himself…” [al-Nisa’ 4:158] and Allaah does not tell us that Jesus was sent back to this earth. So those who claim that Jesus was sent back to this earth have to bring us evidence and proof. If they cannot do that – and they will never be able to do it – then their argument has no basis.

   Allaah says (interpretation of the meaning):

“And (remember) when Allaah said: ‘O Eesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Eesa (Jesus) is Allaah’s son] of those who disbelieve, and I will make those who follow you (monotheists, who worship none but Allaah) superior to those who disbelieve [in the oneness of Allaah, or disbelieve in some of His Messengers, or in His Holy Books] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.”[Aal ‘Imraan 3:55]

Ibn Jareer, may Allaah have mercy on him, explained that the word “mutawaffeeka” [which usually refers to death and is translated here as “raise” – Translator] refers to his being taken up, but most of the scholars said that the meaning here is sleep, as Allaah says elsewhere in the Qur’aan (interpretation of the meaning):

“It is He, Who takes your souls [yatawaffaakum] by night (when you are asleep)…”[al-An’aam 6:60]

“It is Allaah Who takes away [yatawaffaa] the souls at the time of their death, and those that die not during their sleep…”[al-Zumar 39:42]

When he got up from sleeping, the Prophet (peace and blessings of Allaah be upon him) would say, “Al-hamdu Lillaah illadhi ahyaanaa ba’da maa amaatanaa wa ilayh il-nushoor (Praise be to Allaah Who has brought us back to life after causing us to die, and unto Him is the resurrection).” (Reported by al-Bukhaari, 6312; Muslim, 2711)

Allaah’s statement that He raised Jesus up to heaven is also a refutation of the Jews’ claim to have killed him. Allaah, may He be glorified and exalted, says (interpretation of the meaning):

“Because of their breaking the covenant, and of their rejecting the aayat (signs) of Allaah, and of their killing the Prophets unjustly, and of their saying, ‘Our hearts are wrapped (with coverings, i.e., we do not understand what the Messengers say)’ – nay, Allaah has set a seal upon their hearts because of their disbelief, so they believe not but a little.

And because of their (Jews’) disbelief and uttering against Maryam (Mary) a grave false charge (that she had committed illegal sexual intercourse);

And because of their saying (in boast), ‘We killed Messiah ‘Eesa (Jesus), son of Maryam (Mary), the Messenger of Allaah’ – but they killed him not, nor crucified him, but the resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e., ‘Eesa (Jesus) son of Maryam (Mary)].

But Allaah raised him [‘Eesa (Jesus)] up (with his body and soul) unto Himself (and he is in the heavens). And Allaah is Ever All-Powerful, All-Wise.

And there is none of the People of the Scripture (Jews and Christians), but must believe in him [‘Eesa (Jesus) son of Maryam (Mary), as only a Messenger of Allaah and a human being], before his death. And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them.”[al-Nisa’ 4:155-159]

Jesus (peace be upon him) has not died yet; Allaah raised him up unto Himself because the Jews wanted to kill him, and he will descend again at the end of time and rule the earth according to Islam. He will live for as long as Allaah wants him to, then he will die and the Muslims will pray [the janaazah or funeral prayer] for him. Ibn Katheer (may Allaah have mercy on him) said:

The pronoun in the phrase before his death refers to Jesus (peace be upon him), i.e., there is none of the People of the Book but must believe in Jesus – that is when he comes back down to the earth before the Day of Resurrection, as we will explain below. At that time all of the People of the Book will believe in him because he will abolish the jizyah (tax paid by non-Muslims in an Islamic state) and will accept nothing but Islam…

The aayah (interpretation of the meaning)

“and [I will] clear you of those who disbelieve” [Aal ‘Imraan 3:55] means “by raising you up to heaven” and “I will make those who follow you superior to those who disbelieve until the Day of Resurrection” is what did indeed happen. When Allaah took the Messiah (peace be upon him) up into heaven, his followers split into different groups. Some of them believed in what Allaah had sent him with, that he was a slave and messenger of Allaah, the son of His female slave. Some of them exaggerated about him and made him the son of God, and others said that he was God, or that he was the third of three (trinity). Allaah described what they said in the Qur’aan, and refuted all of them. They continued like that for nearly three hundred years, then one of the Greek kings called Constantine came along and entered the Christian religion. It was said that this was a plot to corrupt the religion, that he was a philosopher, or that he was ignorant. Whatever the case, he changed and distorted the religion of the Messiah, adding things and taking things away. It was at the time of Constantine that pork was permitted and they began to pray towards the East; they made images in their churches, shrines and monasteries, and added ten days to their fasting because of a sin that he had committed, as they claim. The religion of the Messiah became the religion of Constantine. He built more than twelve thousand churches, shrines and monasteries for them, and the city that bore his name [Constantinople – now Istanbul]. A sect of Christians followed him and they prevailed over the Jews with the help of Allaah, because they were closer to the truth, even though all of them were disbelievers. When Allaah sent Muhammad (peace and blessings of Allaah be upon him), some of those who believed in him believed truly in Allaah, His angels, His Books and His Messengers, so they were followers of every Prophet who had ever lived on earth. And Allaah knows best

Soorat al-Isra’ is also called Soorat Bani Isra’eel

Surat Al-Israa also called Surat Banii Israel (Children of Israel)?? if yes, could you tell me why ??.

Praise be to Allaah.

Soorat al-Isra’ is called Soorat Bani Israa’eel in two saheeh mawqoof hadeeths, in which it is the words of the Sahaabah (may Allah be pleased with them): 

The first hadeeth was narrated from ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with him), who said concerning (the soorahs) Bani Israa’eel, al-Kahf, Maryam, Ta-Ha and al-Anbiya’: They are among the best and earliest and they are among the first I received.

Narrated by al-Bukhaari, 4994 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: ‘Itaaq (translated above as “best”) is the plural of ‘ateeq, which means ancient, or it may mean everything that reaches the utmost of excellence; the second meaning was preferred by a number of scholars in this hadeeth. 

“and they are among the first I received (tilaadi)” i.e., among that which I memorized a long time ago. Tilaad means long-standing possession; it is the opposite of taarif (recent acquisition). What Ibn Mas‘ood meant was that they were among the first soorahs he learned of the Qur’aan, and that they possess virtue because of what they contain of stories of the earlier Prophets and nations.

End quote from Fath al-Baari, 8/388 

The second hadeeth was narrated from ‘Aa’ishah (may Allah be pleased with her) who said: The Prophet (blessings and peace of Allah be upon him) used not to sleep until he had recited Bani Israa’eel and al-Zumar. Narrated by al-Tirmidhi, 3402, who said: It is a hasan hadeeth. It was also classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 3/65; and it was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The scholars said that this soorah was better known by the name Soorat Bani Isra’eel at the time of the Sahaabah and Taabi’een, because the first verse of Soorat al-Isra’ speaks of the Isra’ (Night Journey) to al-Masjid al-Aqsa, then in the second verse it starts to speak of an important stage in the story of Bani Isra’eel (the Children of Israel) and their mischief in the land, which is not mentioned in any of the stories of Bani Isra’eel anywhere else in the Qur’aan. That is in the passage where Allah, may He be exalted, says (interpretation of the meaning):

“Glorified (and Exalted) is He (Allâh) [above all that (evil) they associate with Him]. Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayât (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer

2. And We gave Mûsa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): ‘Take not other than Me as (your) Wakîl (Protector, Lord, or Disposer of your affairs).

3. ‘O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave.’

4. And We decreed for the Children of Israel in the Scripture, indeed you would do mischief in land twice and you will become tyrants and extremely arrogant!”

[al-Isra’ 17:1-4]. 

Al-‘Allaamah al-Taahir ibn ‘Ashoor (may Allah have mercy on him) said: 

In many Mushafs it is called Soorat al-Isra’. Al-Aloosi stated that it is called by this name, because at the beginning it mentions the Isra’ (Night Journey) of the Prophet (blessings and peace of Allah be upon him) and that is the only place where it is mentioned. But at the time of the Sahaabah it was called Soorat Bani Israa’eel, the reason for that being that it mentions things about Bani Isra’eel that are not mentioned in other soorahs, namely their subjugation by those who were given to terrible warfare (cf. 17:4) -- the Assyrians; then their subjugation by another people -- namely the Romans. It is also called Soorat Subhaan, because it begins with this word.

End quote from al-Tahreer wal-Tanweer, 15/5 

And Allah knows best.

Are Taha and Yaseen names of the Prophet (blessings and peace of Allah be upon him)?

Praise be to Allaah.

Taha and Yaseen are not names of the Prophet (blessings and peace of Allah be upon him); rather they are among the separate letters that appear at the beginning of some soorahs of the Holy Qur’aan, which point to the miraculous nature of the Qur’aan and the fact that these letters are part of the language of the Arabs, yet despite that they were unable to produce anything like it, which indicates that it was revealed from Allah, may He be exalted. 

Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said in Adwa’ al-Bayaan (4/3), commenting on Soorah Ta-Ha: 

The most correct opinion concerning it in my view is that these are the separate letters that appear at the beginning of some soorahs. What may prove that is the fact that the ta’ and ha’ that appear at the beginning of this soorah also appear in other places in which there is no dispute that they are among these separate letters. The letter ta’ appears at the beginning of ash-Shu‘ara’ (Soorah 26), “Ta Seen Meem”; and at the beginning of an-Naml (Soorah 27), Ta’ Seen, and at the beginning of as-Qasas (soorah 28). As for the letter ha’, it appears at the beginning of Soorat Maryam where Allah, may He be exalted, says “Kaaf Ha’ Yaa ‘Ayn Saad.” End quote. 

Shaykh as-Sa‘di (may Allah have mercy on him) said in his Tafseer (1/501): “Ta-Ha” is one of the separate letters with which many soorahs begin, and it is not one of the names of the Prophet (blessings and peace of Allah be upon him). End quote. 

Shaykh Ibn Baaz (may Allah have mercy on him) said: Taha and Yaseen are not names of the Prophet (blessings and peace of Allah be upon him) according to the more correct of the two scholarly opinions; rather these are some of the separate letters that appear at the beginning of some soorahs, such as saad, qaaf, noon and so on.

End quote from Majmoo‘ al-Fataawa, 18/54 

And Allah knows best.

Do we have to say bismillah when reading surah at tawbah from the middle? Also why is there no bismillah in the begining of surah tawbah?

Praise be to Allah.

Firstly:

Part of the etiquette of reciting Qur’aan is for the reciter to always say Bismillah ir-Rahmaan ir-Raheem (In the name of Allah, the Most Gracious, the Most Merciful) at the beginning of every soorah, except Soorat at-Tawbah.

Imam an-Nawawi (may Allah have mercy on him) said: He should always recite Bismillah ir-Rahmaan ir-Raheem at the beginning of every soorah except Soorat Baraa’ah (at-Tawbah), because the majority of scholars said that it is a verse wherever it is written in the Mushaf, and it was written at the beginning of all the soorahs except Soorat at-Tawbah. If he recites it at the beginning of every soorah (other than at-Tawbah), then there is certainty that he had recited the entire Qur’aan or soorah, and if he fails to recite the Basmalah, he has omitted part of the Qur’aan according to the majority.

End quote from at-Tibyaan fi Adaab Hamalat al-Qur’aan, 100.

But if he recites from partway through a soorah, he does not have to recite the Basmalah and it is sufficient for him to seek refuge with Allah (by saying A‘oodhu Billaahi min ash-Shaytaan ir-rijeem (I seek refuge with Allah from the accursed Shaytaan), but if he does say the Basmalah there is nothing wrong with that. For more information please see the answer to question no. 

Secondly:

The reason why the Basmalah does not appear at the beginning of Soorat at-Tawbah is that the Sahaabah (may Allah be pleased with them) did not write it at the beginning of this soorah in the Mushaf, following the example of the caliph ‘Uthmaan (may Allah be pleased with him). At-Tirmidhi narrated in as-Sunan that Ibn ‘Abbaas (may Allah be pleased with him) said: “I said to ‘Uthmaan ibn ‘Affaan: ‘What made you put al-Anfaal which is one of the Mathaani, next to Baraa’ah [al-Tawbah], which is one of the Mi’een? Why did you not put the line Bismillaah ir-Rahmaan ir-Raheem in between them when you put it at the beginning of the rest of al-Sab’ al-Tiwaal [the long seven soorahs]?” ‘Uthmaan said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to receive revelation of soorahs with many aayahs. When they were revealed, he would call his scribes and tell them, ‘Put these aayahs in the soorah where such-and-such is mentioned.’ Al-Anfaal was one of the first soorahs to be revealed in Madeenah, and Baraa’ah (al-Tawbah) was one of the last parts of the Qur’aan to be revealed. Its stories were similar to the stories mentioned in al-Anfaal, so it was thought that it was part of it. The Messenger of Allaah (peace and blessings of Allaah be upon him) was taken [i.e., died] without explaining whether it was indeed part of it, so they were put next to one another, and the line Bismillaahi ir’Rahmaan ir’Raheem was not written between them, and it [al-Tawbah] was put among the Sab’ al-Tiwaal [seven long soorahs].”

End quote from Fataawa al-Lajnah ad-Daa’imah, 4/225

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: … The correct opinion is that there is no Basmalah between it (Soorat at-Tawbah) and al-Anfaal, because the Basmalah is a verse of the Book of Allah, may He be glorified and exalted, and if the Messenger (blessings and peace of Allah be upon him) did not say to put the Basmalah between the two soorahs, they did not put it between them. The Prophet (blessings and peace of Allah be upon him) is the one who decided and said: Put the Basmalah, and he did not tell them to put the Basmalah between Soorat al-Anfaal and Soorat at-Tawbah, so they did not write it. But it remains to be said: if he did not give instructions to this effect, why is there a separation between it and Soorat al-Anfaal? Why did they not make it one soorah? We say: Yes, they did not make it one soorah because they were uncertain as to whether it was the same soorah as al-Anfaal or they were two separate soorahs, so they said: Let us make a separation between the two soorahs and not write the Basmalah. This is the correct opinion concerning the absence of the Basmalah between Soorat al-Anfaal and Soorat at-Tawbah.

End quote from Liqa’ al-Baab al-Maftooh, no. 18

And Allah knows bes

Obligation of a Muslim Towards a Non-Muslim

Question: What is obligatory upon a Muslim with respect to non-Muslims concerning different types of interactions and also with respect to holidays and festivals? 

Response: The responsibility of a Muslim towards non-Muslims are many, including: 

First: He must call them to the way of Allâh. This is to preach to them and to make clear to them the reality of Islam, according to his ability and if he has the knowledge to do so. This is the greatest and best good deed that one could do toward his fellow citizen and for those who live together with Jews, Christians and other disbelievers. On this point, the Prophet (peace be upon him) said,

"The one who guides to good gets the same reward as the one who performs it." [Muslim]

The Prophet (peace be upon him) also told Ali, when he was sending him to Khaibar to encounter the Jews, to invite the Jews to Islam. He told him,

"By Allâh, if Allâh guides one person by you, it is better for you than the best types of camels." [al-Bukhârî, Muslim]

The Prophet (peace be upon him) also said,

"Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all." [Muslim, Ahmad, Abû Dâwûd, an-Nasâ'î, at-Tirmidhî, Ibn Mâjah]

Calling them to Islam, preaching Islam to them and advising them concerning that is one of the most important deeds and is one of the best ways to get closer to Allâh. 

Second: [The Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection, he must fulfill the other's rights. He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him. He cannot harm him in his body by beating or killing him. His protection from the state guarantees his safety from such things. 

Third:There is no prohibition concerning buying, selling, renting or other such business transactions with them. It has been authentically reported that the Prophet (peace be upon him) bought things from the polytheistic disbelievers. He also purchased items from Jews. In fact, when the Prophet (peace be upon him) died, his shield was being held as collateral with a Jewish person in exchange for food for his family. 

Fourth:One should not give them the greetings of peace first. However, one responds to their greetings. The Prophet (peace be upon him) said,

"Do not give the greetings of peace first to the Jew or Christian." [Muslim]

He also said,

"If the people of the book give you the greeting of peace, then say, 'Wa Alaikum (and upon you)."' [al-Bukhârî]

Therefore, a Muslim does not greet a non-Muslim first. But when a Jew, Christian or other disbeliever greets him, he replies, "And upon you also,"as the Prophet (peace be upon him) has ordered. This is from the rights of conduct between a Muslim and a disbeliever. He also must be neighborly toward his non-Muslim neighbor. If your neighbor is good to you, you do not harm him and you may even give him charity if he is poor or give him a gift if he is rich. You may also advise him concerning what is good for him. All of this may lead him to want to learn about Islam and become a Muslim and because neighbors have very great rights. The Prophet (peace be upon him) said,

"The Angel Gabriel kept advising me concerning the neighbor until I thought he was going to inherit [from his neighbor]." [al-Bukhârî, Muslim]

Allâh also says in the Quran,

"Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion and drove you not from your homes. Verily, Allâh loves those who deal with equity" [al-Mumtahinah (60):7]. 

It is recorded in an authentic hadith from Asma bint Abu Bakr that her mother, who was a polytheist, visited her and asked for her assistance - this was during the time of the peace treaty between the Prophet (peace be upon him) and the disbelievers so she went to the Prophet (peace be upon him) to ask him about that and he told her to keep the ties of kinship with her and be righteous towards her. 

Fifth:A Muslim should not participate with them in their greetings and festivals. However, one may give them condolences upon the death of someone if he finds some legal benefit in doing so. He may say to them, "May future bring good to you," or something of that nature. He may not say, "May Allâh forgive him,"or, "May Allâh have mercy on him," if the person who died was a disbeliever (see Quran9 :113). That is, one may not make prayers for a dead disbeliever although one may ask for guidance for those who are alive and so forth.

The Rights of Women

I am confused. All my life I interacted with others on the basis that I am a human being before being female and the slave woman of Allaah as much as I could, and that based on this, whoever does good, whether male or female, will be rewarded, and whoever commits sin will bear the burden of sin. But after I got married I was surprised by some rulings which treat me as if I am not human, because they treat me as if I am only an object for the enjoyment of the man, such as the fact that the angels will curse me if I refuse intimacy under any circumstances, at the time when he is under no such burden if he refuses to have intercourse with his wife even if he does that to cause her harm. So he gets the reward of doing charity if he has intercourse with her and enjoys intimacy with her, and she will not have any reward, even if she responds unwillingly. If he upsets me and humiliates me in front of people, I have to make up with him and try to please him, otherwise the angels will curse me. And of course I have no right to differ with his opinion or to argue with him, and if I lose my temper I am not forgiven. And, as you have stated in a fatwa, the reward for praying in congregation is only for men and not for women. Is this what Allaah has prescribed for us? Is this the fate of the Muslim woman if she does well and does what is required of her? If she avoids sin, she does not attain any virtue and if she falls short she is one of those who are cursed and expelled from the mercy of Allaah, and do I and the accursed Iblees become the same? 

I hope that you will pay attention to this question, because I am having doubts about my religion. If this is what Allaah has prescribed then we hear and obey and there is no power and no strength except with Allaah. 

Praise be to Allaah. 

We are shocked by what the sister has mentioned in her question, that is not part of the religion of Allaah but she is attributing to it, and her belief in rulings for which Allaah has not sent down any authority, such as her saying that “after I got married I was surprised by some rulings which treat me as if I am not human, because they treat me as if I am only an object for the enjoyment of the man”! 

We will respond by noting the following points: 

Firstly: 

Allaah has honoured women greatly. He honours them as daughters, mothers and wives, and gives them rights and virtues, and enjoins good treatment in ways that are not shared by men in many cases. 

Islam does not deny woman’s humanity. Rather it gives her her rights and holds her in high esteem. Women were treated as chattels and objects before Allaah honoured mankind with Islam. Women would be inherited like goods and chattels, and could be left suspended, being neither married nor divorced. A woman would have to wait for a year after her husband’s death, neither washing nor going out of the house, until birds and animals would die from her foul smell! Women were not allowed to inherit, let alone the fact that they could be buried alive, and many other things. 

Secondly: 

This curse is limited to cases where the husband remains angry with her all night. But if he calls her and she refuses, then he foregoes his right, then she is not cursed. 

Thirdly:

The sister says in her question, “at the time when he is under no such burden if he refuses to have intercourse with his wife even if he does that to cause her harm.” This also is not correct. Islam forbids harming others, which includes a husband harming his wife by preventing her from breastfeeding her child, or denying her her right to intercourse and pleasure. 

In the context of discussing the wife’s rights over her husband:

>Not harming one’s wife. 

This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming one’s wife.

It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, “There should be no harming nor reciprocating harm.” (Narrated by Ibn Maajah,, 2340)

This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438.

It is not permissible for a man to forsake his wife and thus harm her, except in the case of nushooz (rebellion) and disobedience. But he is not committing a sin if he does not lie with her without intending to harm her, because the need is his and depends on his desire and he cannot control his desire at will. If he forsakes her, then he is a sinner because there should be no harming or reciprocating harm. And Allaah knows best. 

Fourthly: 

The sister says in her question, “So he gets the reward of doing charity if he has intercourse with her and enjoys intimacy with her, and she will not have any reward, even if she responds unwillingly” 

This is also not correct. Rather the wife will be rewarded for intercourse in two ways: 

1 – Because she is the twin half of man in rulings and rewards, except those where an exception is stated in the texts. Allaah says (interpretation of the meaning): 

It was narrated from Abu Dharr that some people from among the companions of the Prophet (peace and blessings of Allaah be upon him) said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, the rich people will get more reward. They pray as we pray, and they fast as we fast, but they give in charity from their excess wealth.” He said, “Has not Allaah given you things with which you can give charity? Every tasbeehah (saying ‘Subhaan Allaah (Glory be to Allaah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar (Allaah is Most Great)’) is a charity. Every Tahmeedah(saying ‘al-hamdu-Lillaah (praise be to Allaah)’ is a charity. EveryTahleelah (saying ‘Laa ilaaha ill-Allaah (there is no god but Allaah)’) is a charity. Enjoining what is good is a charity. Forbidding what is evil is a charity. Having intercourse (with one’s wife) is a charity.” They said, “O Messenger of Allaah, if one of us fulfils his desire, is there reward in that?” He said, “Do you not see that if he does it in a haraam way he will have the burden of sin? So if he does it in a halaal way, he will have a reward for that.” 

(Narrated by Muslim, 1006)

Imaam al-Nawawi (may Allaah have mercy on him) said: 

“The phrase, ‘Having intercourse is a charity’ – the word bud’ (translated here as ‘having intercourse’) may mean intercourse, or it may refer to the private part itself… 

This indicates that permissible actions may become acts of worship, if there is a sincere intention. Intercourse may be an act of worship if the intention behind it is to fulfil the rights of one's wife, to treat her kindly as enjoined by Allaah, to seek a righteous child, to keep oneself or one’s wife chaste, to prevent both partners from looking towards or thinking of haraam things, and other good intentions

Fifthly: 

Then Islam came and forbade burying females alive; it regarded that as murder, which is a major sin. It forbade leaving women suspended as a result of vows or making one's wife haraam by means of zihaar [a jaahili form of divorce in which the husband said to his wife, ‘You are to me as my mother’s back’; intimacy thus became forbidden, but the woman was not divorced completely and was not free to enter into a new marriage - Translator]. Islam gave women their share of inheritance, and stipulated an ‘iddah of four months and ten days after the death of her husband, during which she could bathe, change her clothes and see other women and her mahrams. It allowed women to buy, sell and own property, and encouraged them to seek knowledge and call people to Allaah. It commanded that women should be honoured as wives and as mothers, and made the mother’s rights three times greater than those of the father. And there are many other ways in which Islam honoured women, which we have no room to discuss in detail here; rather we just wanted to remind you of this.

The sister says in her question: “such as the fact that the angels will curse me if I refuse intimacy under any circumstances”. 

This is not correct. Rather the angels do not curse the wife who refuses to share her husband’s bed unless she has no valid excuse. If she has an excuse – such as being sick, or menstruating, or bleeding following childbirth (nifaas), or observing an obligatory fast, then she is not cursed, rather her husband who calls her to bed is sinning if he insists on calling her, or forces her when he knows of her situation. 

A woman does not have the right to refuse her husband, rather she must respond to his request every time he calls her, so long as that will not harm her or keep her from doing something that is obligatory.

>Ibn Hazm said: 

It is obligatory on slave women and free women alike not to refuse their masters or husbands if they call them, so long as the woman who is called is not menstruating or sick in such a way that intercourse will be harmful to her, or observing an obligatory fast. If she refuses with no excuse, then she is cursed. 

Al-Muhalla

i>"So their Lord accepted of them (their supplication and answered them), Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allaah, and with Allaah is the best of rewards”

[Aal ‘Imraan 3:195]

2 – It is the cause of the husband being rewarded, and whoever is the cause of another person being rewarded will share in the reward without that detracting from his or her reward in the slightest.

So the wife will be rewarded just as her husband will, just as she is sinning if she fulfils her desires in a way that is haraam, just as is the case with the husband.

The sister says in her question: “If he upsets me and humiliates me in front of people, I have to make up with him and try to please him, otherwise the angels will curse me”. 

This also is not correct. The curse applies in the case of a woman who refuses to come to her husband’s bed with no excuse, when her husband stays angry with her all night – as explained above – 

But if the husband humiliates her, then he is undoubtedly sinning by doing that, and sharee’ah allows her to answer him back in a manner that befits his wrongdoing. 

Allaah says (interpretation of the meaning): 

“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them”

[al-Shoora 42:41]

i.e., there is no sin on them. 

The word man (whosoever) here is general in meaning and includes women too. 

Or if she is patient in bearing harsh words and mistreatment, seeking reward with Allaah, she will earn a more complete and better reward. 

So what he must do is to make up with her and try to please her, not the other way round. If a person does wrong, in order for his repentance to be complete he must try to please the one who has been wronged, with apologies and kind words. 

Sixthly: 

The sister says: “And of course I have no right to differ with his opinion or to argue with him, and if I lose my temper I am not forgiven.” 

This is not correct. It is permissible for a women to argue with her husband and to have a different opinion, but she does not have the right to refuse to do what he tells her to do – even if she objects to it – so long as he does not tell her to commit sin, because there is no obedience to anyone if it involves disobedience towards the Creator. This is part of the qiwaamah (role of protector and maintainer) that Allaah has given to the husband in return for the obligation to spend on his wife, protect her and take care of her. Allaah says (interpretation of the meaning): 

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa’ 4:34]

It is narrated that the women of the Sahaabah used to argue and debate with them, and indeed this is the way in which the Mothers of the Believers [i.e., the Prophet’s wives] used to act with our Prophet (peace and blessings of Allaah be upon him), as ‘Umar ibn al-Khattaab said to the Prophet (peace and blessings of Allaah be upon him): “We Quraysh used to control our women, but when we came to the Ansaar we found that they were a people who were controlled by their women. So our women started to adopt the ways of the Ansaari women. I got angry with my wife and she argued with me and I did not like her arguing with me. She said, ‘Why do you object to me arguing with you? By Allaah, the wives of the Prophet(peace and blessings of Allaah be upon him) argue with him…’” Narrated by al-Bukhaari, 4895; Muslim, 1479. 

Al-Haafiz ibn Hajar said – discussing the lessons to be learned from this hadeeth – 

“This indicates that being harsh with women is something blameworthy, because the Prophet (peace and blessings of Allaah be upon him) adopted the way of the Ansaar with their women and forsook the way of his people.” 

Fath al-Baari 9/291 

With regard to what the sister mentioned about not being forgiven for any loss of temper or irritation on her part, this is not right at all, because there are some kinds of irritation for which a person will not be taken to task if he does not speak of them or act upon them, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will forgive my ummah for that which crosses their minds, so long as they do not speak of it or act upon it.” And there are some which a person cannot help at all, because of intense anger, etc, which is beyond his or her control. At the end of Soorat al-Baqarah is mentioned the du’aa’ of the believers (interpretation of the meaning): 

“Our Lord! Put not on us a burden greater than we have strength to bear”

[al-Baqarah 2:286]

and it is proven in the Sunnah that Allaah has answered this du’aa’ and said, “I will do that.” 

Seventhly: 

The sister says in her question: “as you have stated in a fatwa that the reward for praying in congregation is only for men and not for women”. 

This also is not correct. Rather what we said – based on the ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) – is that the twenty-seven-fold reward is for men only, because they are the ones for whom prayer in congregation is enjoined, not women. Prayer is congregation is mustahabb for women, but we cannot be certain that women will get the twenty-seven-fold reward. It is permissible for women to attend the prayers in the mosque, and it is not permissible for men to forbid them to go. If they go and pray with (the men), they will have a share of the reward for praying in congregation. 

Nevertheless, based on the saheeh ahaadeeth, if a woman prays in her house, she is doing that which is better for her than the reward for praying in the mosque. 

It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent your women from coming to the mosques, although their houses are better for them.”

Narrated by Abu Dawood, 567; Ahmad, 5445 – this version narrated by Ahmad. 

‘Abd al-‘Azeem Abaadi said: 

“Their houses are better for them” means that their praying in their houses is better for them than praying in the mosques, if only they knew that, but they do not know that, so they ask to go out to the mosques and think that the reward for going to the mosque is greater. The reason why their praying in their houses is better is because they are safer from fitnah (temptation). This ruling is even more necessary because of the tabarruj (wanton display) and adornment that have become prevalent among women. 

‘Awn al-Ma’bood2/193. 

Eighthly: 

The sister says in her question: “Is this the fate of the Muslim woman if she does well and does what is required of her? If she avoids sin, she does not attain any virtue and if she falls short she is one of those who are cursed and expelled from the mercy of Allaah, and do I and the accursed Iblees become the same?”! 

This is thinking badly of Allaah, and what you say is not correct at all. 

Allaah says (interpretation of the meaning): 

“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e., Paradise in the Hereafter).”

[al-Nahl 16:97]

“So their Lord accepted of them (their supplication and answered them), Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allaah, and with Allaah is the best of rewards”

[Aal ‘Imraan 3:195]

“Verily, the Muslims (those who submit to Allaah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allaah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allaah has ordered and in abstaining from all that Allaah has forbidden), the men and the women who are humble (before their Lord -- Allaah), the men and the women who give Sadaqaat (i.e. Zakaah and alms), the men and the women who observe Sawm (fast) (the obligatory fasting during the month of Ramadaan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”

[al-Ahzaab 33:35]

With regard to the sister’s saying that if she falls short, she and Iblees would be the same, this is an exaggeration and there is no need for this; and it is an unacceptable comparison, because the curse of Allaah to Iblees is the eternal curse for which no repentance will be accepted, and it cannot be compared to the curse that applies in the case of a Muslim who believes in Allaah alone and submits to Him, but commits some major sins. 

The clear verses and words that we have quoted are sufficient to explain the error of what you say. We ask Allaah to help you to understand Islam properly and to make you steadfast in adhering to goodness and true guidance. 

At the end of this response, we should not forget to praise our sister for her frankness in asking about the doubts about some Islamic matters that the Shaytaan has thrown into her heart which, if she had kept them to herself, could have spoiled her religious commitment and generated waswaas (whispers from the Shaytaan) which could have caused a great deal of trouble in her life. Asking such questions dispels confusion and dispels doubt from one’s heart. 

But when asking such questions, that should be done with more in a more appropriate manner, when asking about the wisdom of Allaah in what He prescribes, and the questioner should avoid everything that may be taken as objecting to the rulings, because the human mind is incapable of comprehending the greatness of Allaah’s wisdom and the vastness of His bounty towards His creation. 

We also appreciate our sister’s acceptance of and submission to the laws of Allaah, as she says, “If this is what Allaah has prescribed then we hear and obey”. This is how the believer should be. 

We ask Allaah to make us steadfast in adhering to His religion, and to guide us. 

And Allaah knows best.

Become Muslim first, then do not worry about your past?

I'm a young girl, wanting to convert to islam, for me this religion is really the truth. The problem is, that before I discovered islam, I  used to live a pretty wild life, I did a lot of wrong things (if not all wrong things). I would like to know if it's possible for a girl like me to convert, and what should I do regarding my past when converting  

Answer:

Praise be to Allaah. 
Islam Q&A 
Sheikh Muhammed Salih Al-Munajjid

Question:

In the name of Allaah, the Most Gracious, the Most Merciful 

“The revelation of the Book (this Qur’aan) is from Allaah, the All Mighty, the All Knower.

The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favours). Laa ilaaha illa Huwa (none has the right to be worshipped but He), to Him is the final return”[Ghaafir 40:2-3 – interpretation of the meaning]

 Ibn ‘Abbaas – who was one of the companions of the Prophet of Islam (peace and blessings of Allaah be upon him) – narrated that some of the people of shirk(polytheism) killed and did a lot of killing, and they committed adultery and they did that a great deal, then they came to Muhammad (peace and blessings of Allaah be upon him) and said, “What you say and what you are calling for is good. If only you could tell us that there is any expiation for what we have done.” Then Allaah revealed the words (interpretation of the meaning):

‘Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.

And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped.

And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!”

Lest a person should say: “Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allaah has ordered me to do), and I was indeed among those who mocked [at the truth! i.e. Laa ilaaha illAllaah (none has the right to be worshipped but Allaah), the Qur’aan, and Muhammad and at the faithful believers]

Or (lest) he should say: “If only Allaah had guided me, I should indeed have been among the Muttaqoon (the pious).”

Or (lest) he should say when he sees the torment: “If only I had another chance (to return to the world), then I should indeed be among the Muhsinoon (good‑doers).”

Yes! Verily, there came to you My Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers.’[al-Zumar 39:53-59]”

 ‘Amr ibn al-‘Aas was a mushrik (polytheist, idol-worshipper), a sinner and an enemy of Allaah. He said: “When Allaah put the love of Islam into my heart, I came to the Prophet (peace and blessings of Allaah be upon him) to pledge my allegiance to him. He stretched out his hand towards me, but I said, ‘I will not pledge allegiance to you, O Messenger of Allaah, until you forgive me my previous sins.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘O ‘Amr, do you not know that Islam wipes out whatever sins came before it.’”(Narrated by Imaam Ahmad, 17159). 

So flee to Allaah and know that there is nothing that you are worried about, but the solution to it is to be found in the texts quoted above. Indeed, these texts are addressed to you; they refer to your situation and contain the answer to your problem.

 Your Lord is Most Merciful; He accepts repentance and forgives all sins. His Mercy encompasses all things. He calls you and all His slaves to repent and to become Muslim. He has promised you, through the words of His Messenger(peace and blessings of Allaah be upon him), that all of your previous sins, major and minor, of whatever type, will be wiped out completely when you become Muslim, and you will start with a clean sheet, a new record of deeds that is free of bad deeds. So what are you waiting for? Why delay it any further? Hasten to enter Islam and worship your Lord, and we give you the glad tidings of a happy future and a good life in the shade of Islam. We were very happy – by Allaah – to receive your question, and we are waiting to hear good news.

 For more information on how to enter Islam, please look at Questions #703&11936 And Embracing Islam . May Allaah protect you from all evil, for He is the Best of Protectors and the Best of Supporters, and He is the Guide to the Straight Path. 

Does Islam regard men and women as equal?

Question:

Is there a mention of the equality of women in the qur'an? 
Answer:Praise be to Allaah.  
Sheikh Muhammed Salih Al-Munajjid

Firstly: 

This word – equality – which many thinkers in both the east and the west advocate in various fields of life is a word which is based on deviation and a lack of understanding, especially when the speaker attributes this idea of equality to the Qur’aan and to Islam. 

One of the things that people misunderstand is when they say that “Islam is the religion of equality”. What they should say is that Islam is the religion of justice. 

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

“Here we should note that there are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they started to ask, what is the difference between male and female?’ So they made males and females the same, and then the communists said, ‘What difference is there between ruler and subject? No one has any authority over anyone else, not even fathers and sons; the father has no authority over his son,’ and so on. 

But if we say justice, which means giving each one that to which he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Hence it does not say in the Qur’aan that Allaah enjoins equality, rather it says (interpretation of the meaning):

 “Verily, Allaah enjoins Al‑‘Adl (i.e. justice)”

[al-Nahl 16:90] 

“and that when you judge between men, you judge with justice”

[al-Nisa’ 4:58] 

Those who say that Islam is the religion of equality are lying against Islam. Rather Islam is the religion of justice which means treating equally those who are equal and differentiating between those who are different. 

No one who knows the religion of Islam would say that it is the religion of equality.  Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’aan denies equality, as in the following verses: 

‘Say: Are those who know equal to those who know not?”

[al-Zumar 39:9] 

‘Say: Is the blind equal to the one who sees? Or darkness equal to light?’

[al-Ra’d 13:16] 

‘Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later’

[al-Hadeed 57:10] 

‘Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their live’

[al-Nisa’ 4:95] 

Not one single letter in the Qur’aan enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me. 

Every man knows that he find it unacceptable if we say that the male is equal to the female.” 

Sharh al-‘Aqeedah al-Waasitah, 1/180-181 

Based on this, Islam does not regard men and women as equal in matters where regarding them as equal would result in injustice to one of them, because equality that is inappropriate is a severe form of injustice. 

The Qur’aan commands women to wear clothes that are different from those worn by men, because of the differences in the ways each sex is tempted by the other. The temptation posed by men is less than the temptation posed by women, so the clothes that women should wear are different than the clothes that men wear. It makes no sense to tell women to expose the parts of the body that men are allowed to expose, because of the differences in the temptation posed by a woman’s body and a man’s body – as we shall explain. 

Secondly: 

There are matters in which men and women are treated differently in Islamic sharee’ah, such as: 

1 – Qiwaamah (being in charge of the household) 

Allaah says (interpretation of the meaning): 

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa’ 4:34] 

Ibn Katheer (may Allaah have mercy on him) said: 

“Allaah says ‘Men are the protectors and maintainers of women’ meaning that the man is in charge of the woman, i.e., he is the leader and head of the household, the one who disciplines her if she goes astray. 

‘because Allaah has made one of them to excel the other’ i.e., because men are superior to women and are  better than women. Hence Prophethood was given only to men, as was the position of khaleefah, because the Prophet (peace and blessings of Allaah be upon him) said, ‘No people shall ever prosper who appoint a woman as their ruler.’ This was narrated by al-Bukhaari from the hadeeth of ‘Abd al-Rahmaan ibn Abi Bakrah from his father. The same applies to the position of qaadi (judge), etc. 

‘and because they spend (to support them) from their means’ refers to the mahr and the spending on women’s maintenance that Allaah has enjoined upon men in His Book and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him). So a man is inherently better than a woman, and he is superior to her because he spends on her. So it is appropriate that he should be in charge of her, as Allaah says, ‘but men have a degree (of responsibility) over them’ [al-Baqarah 2:228]. 

‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: ‘Men are the protectors and maintainers of women’ means that men are the leaders of women and they should obey them in areas where Allaah has enjoined obedience. Obedience may mean treating his family kindly and protecting his wealth.” 

(Tafseer Ibn Katheer, 1/490) 

2 – Testimony or bearing witness. The Qur’aan states that the testimony of one man is equivalent to the testimony of two women. 

Allaah says (interpretation of the meaning): 

“And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her”

[al-Baqarah 2:282] 

Ibn Katheer said: 

Two women are to take the place of one man because women are lacking in reason, as Muslim narrated in his Saheeh… from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “O women, give in charity and seek forgiveness a great deal, for I have seen that you form the majority of the people of Hell.” A wise woman among them said, “Why is it, O Messenger of Allaah, that we are the majority of the people of Hell?” He said, “Because you curse too much, and you are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you.” The woman asked: “O Messenger of Allaah, what is wrong with our common sense and our religion?” He said: “Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to that of one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion.”  

(Tafseer Ibn Katheer, 1/336) 

There may be some women who are wiser than some men, but this is not the usual rule and such women are not in the majority. Sharee’ah is based on what is general and most common. 

The fact that women are lacking in reason does not mean that they are crazy, rather their reason is often overtaken by their emotions, and this happens to women more often than it happens to men. No one would deny this except one who is arrogant. 

3 – A woman inherits half of what a man inherits.  

Allaah says (interpretation of the meaning): 

“Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females”

[al-Nisa’ 4:11] 

Al-Qurtubi said: 

Because Allaah knows better than they do what is in their best interests, He made the division of inheritance based on differentiation, because He knows what is in their best interests. 

Tafseer al-Qurtubi, 5/164 

For example, a man is obliged to spend more than a woman, so it is appropriate that he should have a larger share of inheritance than a woman. 

4 – Clothing: 

A woman’s ‘awrah includes her entire body. The least that can be said is that she should not uncover anything except her face and hands, and it was said that she should not even uncover that. 

Allaah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59] 

The ‘awrah of a man is the area from the navel to the knees. 

It was said to ‘Abd-Allaah ibn Ja’far ibn Abi Taalib, “Tell us what you heard from the Messenger of Allaah (peace and blessings of Allaah be upon him) and what you saw of him, and do not tell us about anyone else, even if he was trustworthy.” He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘The area between the navel and the knee is ‘awrah.’” 

Narrated by al-Haakim in al-Mustadrak (6418); classed as hasan by al-Albaani in Saheeh al-Jaami’, 5583. 

Other examples include the following, which is not a comprehensive list. 

There are other differences between the sexes, including the following: 

·        A man can marry four women, but a woman can only have one husband. 

·        A man has the right to issue a divorce and it is valid if he does so, but a woman does not have the right to issue a divorce. 

·        A man may marry a woman from among the People of the Book (Jews and Christians), but a Muslim woman may not marry anyone but a Muslim. 

·        A man may travel without his wife or any of his mahrams, but a woman may not travel unless she is accompanied by a mahram. 

·        Prayer in the mosque is obligatory for men, but not for women; a woman’s prayer in her house is more beloved to Allaah. 

·        A woman may wear silk and gold, but a man must not wear them. 

Everything that we have mentioned is based on the difference between men and women, because the male is not like the female. Allaah says (interpretation of the meaning): 

“And the male is not like the female”

[Aal ‘Imraan 3:36] 

The male is different from the female in many ways, in his strength, in his body, in his toughness and roughness, whereas women are soft and gentle. 

And men are different in intellectual terms, for men are known for their strength of understanding and their memory as compared to women. Women are weaker than men in memory and forget more than men do. This is well known, for most of the reputable scholars in the world are men. There are some women who are more intelligent and have better memories than some men, but this does not cancel out the general rule. Most cases are as we have described above. 

With regard to emotions, men speak of them when they get angry or when they are happy, but women are affected by the slightest emotional effects, so their tears flow at the slightest emotional provocation.  

Jihad is obligatory for men, but jihad in the sense of fighting is not obligatory for women. This is the mercy of Allaah towards them, and consideration for their nature. 

In conclusion we may say that the rulings for men are not like the rulings for women. 

Thirdly: 

Islam regards men and women as equally obliged with regard to many acts of worship and interactions with others. For example, women do wudoo’ just as men do, they do ghusl as men do, they pray as men do, and they fast as men do, except when they are menstruating or bleeding following childbirth. Women pay zakaah as men pay zakaah, and they do Hajj as men do, except for a few differences in the rulings. It is permissible and acceptable to buy from a woman, and if a woman gives charity, that is permissible. It is permissible for a woman to set free the slaves that she owns, and there are many other similar cases because women are the twin halves of men, as it says in the hadeeth: 

It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about a man who finds some wetness (on his clothes) but did not have an erotic dream, and he said, “He should do ghusl.” He was asked about a man who had an erotic dream but did not find any wetness, and he said, “He does not have to do ghusl.” Umm Salamah said, “O Messenger of Allaah, if a woman sees that, does she have to do ghusl?” He said, “Yes, for women are the twin halves of men.” 

(Narrated by al-Tirmidhi, 113; Ahmad, 25663. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 98) 

Conclusion: 

Women are like men in some aspects and they differ from them in others. Most of the rulings of Islam apply to men and women equally. In cases where a distinction is made between the sexes, the Muslim regards that as a mercy from Allaah and a sign of His knowledge of His creation, but the arrogant kaafir sees it as oppression and injustice, so he stubbornly insists on claiming that men and women are the same. So let him tell us how a man can carry a foetus and breastfeed it?  He stubbornly ignores the weakness of women and how they bleed during their monthly period, and he stubbornly beat his head against the rock of reality. But the Muslim is still at peace with his faith, surrendering to the command of Allaah. 

“Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves), All‑Aware (of everything)”

[al-Mulk 67:14 – interpretation of the meaning]

 And Allaah knows best.