the reminder (j thaani 1435)
TRANSCRIPT
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Table of Contents
FOREWORD ......................................................................................... 3
Al-Qur’an: Suratul Insan 1-3 ............................................................... 4
Adab: Etiquettes of Dialogue ................................................................ 9
Tahreek: Abu Darda and his wife ........................................................ 15
Thaqofah: Misconception about Islam ................................................ 19
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FOREWORD
اخليي الصالة والعادلني والاحلمد هلل رب سالم على أت قى البشر وأخشاهم هلل نبيمي وعلي آله األخيار وصحابته األتقياء األوفياء وتابعيهم قوال وفيعال إىل راحي
ذيي ادل
.يوم الدين
All praise is due to Allah who loved the pious among His
slaves1 and raised the level of the knowledgeable among
the believers2, He sent the messengers and revealed
guidance to them in order to save humankind from
darkness and narrowness of ignorance to the brightness
and vastness of knowledge. We thank Him and appreciate
His Will to assist us on guidance.
At this age where promoters of falsehood are unrelenting
in their efforts, using all kinds of media and tools at their
disposal to promote misguidance; it is equally obligatory
for those whom Allah has assisted on guidance and
elevated with knowledge to promote the truth.
It is hoped that with Help from Allah, the information
contained in this serial edition will be of benefit to all who
read it with a sincere heart.
1Refer to Suratul Al-Imran 76 2 Refer to Suratul Mujadilah 11
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Al-Qur’an: Suratul Insan 1-3
أعوذ باهلل من الشيطان الرجيم
Translation
1. Has there [not] come upon man a period of time
when he was not a thing [even] mentioned?
2. Indeed, We created man from a sperm-drop mixture
that We may try him; and We made him hearing and
seeing.
3. Indeed, We guided him to the way, be he grateful or
be he ungrateful.
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Introduction to the Surah
A Medinan Surah3 containing 31 verses.
Naming: The most common name for this surah is
“Al-Insan” meaning “Man”. Alternatively, it may be
referred to as “Ad-Dahr” meaning “Time” or
“Period”. Both names are connected to human
beings; man is only a portion of time or period in
the vast existence timeline.
Relationship with preceding Surah: This Surah
relates to the preceding one as both are under the
same theme; serial and persistent admonitions for
man to accept the reality of resurrection.
o The preceding Surah ends with the description
of human morphological development in the
womb. This Surah (Al-Insan) starts by taking our
minds back to the very origin of man’s creation.
While the former generally applies to the
offspring of Adam, the later refers specifically
to Adam and his wife; a complete information on
man’s origin.
o The preceding Surah only contains a summary of
the description of the people of Paradise and
Hell; this Surah also gives some detail on the
subject.
o The preceding Surah focuses on the
chastisement that will afflict the people of Hell;
this Surah focuses on the bliss that will be
enjoyed by the people of Paradise.
3 Some scholars took this Surah to be revealed in Makkah due to its content stressing the reality of resurrection, which is characteristic of Makkan Surahs.
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Contents of the Surah:
o Verses 1-6: The origin of man is described.
o Verses 7-11: The qualities of thankful slaves.
o Verses 12-22: The rewards for the slaves that
appreciate the blessings and give thanks to Allah in
due measures.
o Verses 23-26: The Qur’an and how the prophet
should relate with it are explained.
o Verses 27-28: The ungratefulness of humans; their
nature of hastiness and threat to replace them with
better generation if they persist on kufr4.
o Verses 29-31: The Qur’an is presented as a universal
reminder and admonition to the whole of mankind
and encouragement to implement its content.
Title
خلق اهلل اإلنسان وهدايته السبيل
THE CREATION OF MAN BY ALLAH AND HOW HE GUIDED HIM
Explanation
1. The Surah starts in a question format just like the
preceding Surah ends with same. This style of
presentation common to some Surahs has been
adopted by humans in their professional
presentations which was an example of how man
has improved his acquired skills from revealed
knowledge5.
4 Kufr: disbelief or ungratefulness to Allah 5 Educationist have used this style to develop “student centered” method of teaching where the teachers will either make their presentation to students in
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2. Allah initiated the creation of man and perfected it;
He endowed him with knowledge and improved his
skills; He equipped him with all that is necessary to
live a comfortable life before his existence. How
ungrateful will he be if he chooses to turn away
from his Creator6?
3. Allah gives information to man that he was
sometime ago non-existing and some other beings
have been created before his existence.
4. Allah mentioned “seeing” and “hearing” in
connection with an ordained trial in life and these
are two reasons why we must be tried in life.
Anyone who fails the test of the trial is an
ungrateful careless slave and he will be legitimately
due for scolding and punishment. While the one
who passes is a thankful slave that deserves praise
and noble reward.
5. Imagine the life of a “blind” and “deaf” person; he
can neither, naturally, appreciate the beauty and
value of existence nor improve himself with any of
them (both senses).
6. Education is to maintain7, improve and protect
culture8; Seeing and hearing are a significant part
a question like format or encourage them to study the material before the class for the teacher to ask them questions on what they have studied and improve on it. 6 This is not a question; it is an example of how man mimics the Qur’anic style of presentation. 7 Islamic schools and institutions must be established not only because Muslims’ children must attend it but to maintain, improve and protect the foundation of Islamic culture which can only be done through education.
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of what makes education possible; students who fail
tests after tools and aids to learn have been
provided for them will be responsible for their
failure, the consequent result for wasting valuable
resources and time.
7. We have been granted many years of stay in life
with all the requirements including “seeing”,
“hearing” and “clear guidance” necessary for
education; they are enough to pass through the
trials of life. It is left to man to choose either of
the two ways: appreciation and gratefulness OR
devaluation and ungratefulness.
Life lessons
1. Critical analysis and explanation of existing favours
is a means of reminder to a neglectful soul before it
will be too late.
2. A look into the past is a means to re-examine,
improve and correct the present.
3. The ultimate purpose of existence is for trial. Trial
is normal and inevitable; a believer must not view it
as a surprise.
4. The opportunities9 we are naturally born with and
the guidance received10 and acquired11 after birth
are enough to manage the trials of life.
8 Culture is a learned behavior which is a characteristic of a group of people and not a result of biological inheritance. 9 Including hearing and seeing 10 Revealed knowledge through the messengers of Allah 11 Knowledge gained by man from his inquisitive biological trait with the help of the revealed knowledge
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Adab: Etiquettes of Dialogue
آداب الحوار والمناظرة
Preamble
Dialogue and conversation are means by which the true
character of a person can be understood. This is because
dialogue contains all that is necessary to showcase the
true picture of the inner and outer qualities of the
individual(s) involved. These qualities include: (1)
sincerity of intention and purpose12 (2) ability to control
the tongue (3) tolerance to different opinions (4) the
power to sort and apply evidences appropriately (5)
internal stability to control temperament (6) tender heart
to tolerate insults in exchange for establishing the truth
(7) high quality intelligence to think ahead of speech and
presentations (8) Gentleness and calmness to listen,
understand, grasp, appreciate and utilize information (9)
Sufficient knowledge on the topic.
Purpose of dialogue
Participants in a dialogue should understand the purpose,
aims and objectives of a dialogue in order to maintain the
required Islamic etiquettes. These aims and objectives
include:
12 The aim of dialogue is neither to claim superiority nor to embarrass the other participant.
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To establish facts and clear misconceptions: This
is the highest point among the aims and objectives.
Additionally, to eliminate doubts, unnecessary
conjectures and corruption in speech and opinion.
وما لهم به من علم إن ي تبعون إل الظن وإن الظن ل ي غني من الحق شيئاAnd they have no knowledge thereof. They only follow an
assumption, and Verily, assumption is not a substitute for the truth13.
وما ي تبع أكث رهم إل ظنا إن الظن ل ي غني من الحق شيئا إن الله عليم بما ي فعلون And Most of them follow nothing but conjecture. Certainly,
conjecture can be of no avail against the truth. Surely, Allâh is All-
Aware of what they do.14
To call to the path of Allah (i.e to do Dawah):
Dialogue and conversations guided with proper
etiquettes is an effective way of reaching to the
heart of the participant/conversant. It is a means
with which Allah may open up locked hearts and
soften the hard ones.
اا إل بيي ب بالح م والموعظ الح ن و االهم بالتي هي أ ن Invite to the way of your Lord with wisdom and good instruction, and
argue with them in a way that is best. Indeed, your Lord is most
knowing of who have strayed from His way, and He is most knowing of
who is [rightly] guided.15
13 Surat-ul-Najm 28. Truth is the fact; assumption is a conjecture. The people of assumption should not be left to have authority over the people of truth. Dialogue is an effective means to engage the people of assumption and convince them to accept the truth as fact. 14 Surat-ul-Yunus 36 15 Sural Nahl 125
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To close the gap of differences: This is necessary
to foster brotherhood and keep fine relationship. It
is better to dialogue with people of different
opinion and methodology until they appreciate the
truth and accept it or we appreciate our mistakes
and make correction. In either case, we will both
be returning to the truth and secure the protection
of Allah’s guidance.
To clear doubt and highlight the dangers in
falsehood: Some people from among the leaders of
groups are deliberate and determined to continue
on falsehood even after they know the truth with
precision. This is clear arrogance16. Leaving them
unchallenged is tantamount to leaving the
community of Muslims vulnerable to misguidance.
Open dialogue for presentation of facts and
refutation of falsehood will leave their ignorant
followers with better choices.
وك ل ف ي ااياا ولت تبين بيي الم رمين And thus do We detail the verses, and [thus] the way of the criminals
will become evident.17
pg 4: Ref عمر بن عبد اهلل كامل لآداب احلوار وقواعد االختالف
Etiquettes of dialogue
In order to achieve the aims and objectives of an Islamic
dialogue the following etiquettes become obligatory:
16 Arrogance: to reject the truth and to prevent it from spreading. 17 Surat-ul-An’am 55
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1. Sincerity: Dialogue is an act of worship; therefore
sincerity which is required for other kinds of
worship must apply to it. If sincerity is lost from the
dialogue, its aim and purpose will be destroyed.
Either party in a dialogue must maintain the
required sincerity and continue till the end. If one
party losses his sincerity, it will be to the advantage
of the other; therefore, the one with the truth
should be especially careful to fulfill his obligations
with optimum sincerity through the dialogue.
Equally, if one party losses his sincerity it will be
difficult to reach a conclusion which may leave the
audience in greater confusion.
إ ما »: اا وا الله ل اا عليه و لم : عن عمر بن ال اب اا «…العماا بالن ياا، وإ ما لمرئ ما وى،
Umar ibn Kattaab narrated:
The prophet ملسو هيلع هللا ىلص said: “Every deeds are based on intention;
each person will be rewarded according to what he intended;…”18
2. Good speech: Proper etiquettes should be
maintained throughout the conversation. This is
because good speech characterized with softness
and gentleness is necessary to open up brains and
hearts. It is also an indication to the sincerity and
purity of the person’s intention. Shouting and
raising voices, abuses and curses, mockery and any
other form of molestation should be avoided. We
18 Sahih Bukhari
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must avoid these lowly, cowardly and unintelligent
weaknesses to safeguard the truth and sacred
values from attack. The admonition of Allah is very
clear:
ك ل زي نا ول ببوا ال ين ي عون من اون الله ي ببوا الله ع وا بغير علم ل ي أم عملهم م إل بهم مر عهم ي نبئ هم بما كا وا ي عملون
And do not insult those they invoke other than God, lest they insult
God in enmity without knowledge. Thus We have made pleasing to
every community their deeds. Then to their Lord is their return and
He will inform them about what they used to do.19
You should not lose your internal stability and express
shock to the foolishness of those who reject the manifest
truth; this may lead to over-reaction, abuses and mockery.
3. Justice and balance: Participants in a dialogue
must be open-minded and avoid double standard.
The hatred that may have been nurtured against
the other party should not prevent us from
accepting the truth from them. This following verse
of the Qur’an is crystal clear:
يا أي بها ال ين آمنوا كو وا وامين لله شه اء بالق ط ول ي رمن م شنآن وم عل أل ع لوا اع لوا هو أ رب للت قوى وا قوا الله إن الله بير بما عملون
O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear God; indeed, God is acquainted with what you do.20
19 Suratul An’am 108 20 Surat-ul-Maidah 8
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4. Mutual respect
5. Clemency and compassion
6. Good listening culture
ال ين ي تمعون القوا يتبعون أ نه أولئ ال ين ه اهم الله وأولئ هم أولو اللباب
Those who listen to speech and follow the best of it; they are the ones God has guided, and those are people of understanding.21
7. Tolerance
8. Forbearance and patience
21 Surat-ul-Zumar 18
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Tahreek: Abu Darda and his wife
إ المهما و حبتهما- رضي اهلل عنهما- أبو ا ااء وزو ته
Topic: Abu Dar’da and his wife: Their Islam and
companionship with the prophet.
Abu Dar’da - أبو ال ااء Fact box
Name: Uwaimir bn Maalik عومير بن مالكTribe:
Al-Khazraj tribe in Madinah
اخلزرجيFamous name:
Abu Dar’da أبو درداء
Before Islam
Before he became Muslim he had an idol that he made by
himself and placed it in the best place in his home, he will
regularly adorn it with perfume and wore an expensive silk
cloth on it. When he wakes in the morning he will go to
this idol he worships, besides Allah, before going to work.
But he had a friend, Abdullah ibn Rawaha, who accepted
Islam and fought against the idolaters in the battle of
Badr.
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When the army of Muslims was returning to Madinah with
victory, Abu Dar’da noticed the crowd and approached
them, he called one man from among them and asked him
about his friend Abdullah ibn Rawahah, the man informed
him that he suffered from the battle but he returned alive
with booty of war. Abu Dar’da had much concern for his
friend because they were very close in friendship before
Abdullah embraced Islam.
From darkness to light
The story of how Abu Dar’da embraced Islam clearly
demonstrated his natural humbleness that assisted him
with realization and appreciation of the truth.
On day, Abdullah ibn Rawahah thought of doing something
which prophet Ibrahim (alayhi salaam) did; he went to the
house of Abu Dar’da to destroy his idol; Abu Dar’da was
not at home but he met his wife; Abdullah went straight
to the idol and broke it to pieces. Abu Dar’da returned to
meet his wife in front of the house weeping over what had
struck them. He enquired what happened and she
informed him that his friend Abdullah ibn Rawahah had
come to destroy the idol.
Abu Dar’da realized how powerless and useless his god
could have been that allowed an ordinary man to have
destroyed it easily; he turned to his conscience and
realized the need to find a better alternative for his
worship. He finally chose to embrace Islam and joined the
community of Muslims; and became one of the companions
of the prophet.
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Notable qualities
He was notable for his asceticism, devoutness and
preoccupation with the worship of Allah. However, he
maintained a balance between seeking worldly sustenance
and preparation for the afterlife. The statement of the
prophet was clear:
, ليي ب يركم من رر ا ياا ا ر ه، ول من رر آ ر ه ل ياا، إل أن يي منهما معا . إن الول م ي للثا ي
The best of you is neither the one who forsakes his sustenance of this
world for the afterlife nor the one who neglect his afterlife and
preoccupy with amassing of worldly materials except that you should
maintain a balance between both.
Ummu Dar’da - أم ال ااء Fact box
Name: Ujaymat bint Uyay OR Juhaymot هه يم ه بين ه حهييي الوصصابييص ه
OR جههيم ه األوصابييص ه
City of origin: Damascus in Syria مشقييص ه الد
Famous name: Ummu Dar’da أم الدرداء Who is Ummu Dar’da
She was the wife of Abu Dar’da and the mother of Dar’da.
She was known for her knowledge, swift understanding,
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devotion to the remembrance of Allah and following His
commandments.
An admonition to a sustainable relationship
Abu Dar’da told her one day, “If I’m angry with you, then
you should be pleased with me; if you are angry me I will
be pleased with you”
A knowledgeable worshipper
Her tender heart allowed the people to often gather at
her home so that she may teach them what she knew from
the religion. One day, the people were with her and they
noticed her long silence, they assumed that she was
worried with their long stay with her, they enquired but
she replied saying: I cannot be disturbed due to the
persistence of those who seek to learn what I love to
teach; my notable silence is for reflection and reflection is
a form of remembrance of Allah.
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Thaqofah: Misconception about Islam
شبهات حول اإلسالم
Focus: Misconceptions about women rights in Islam
Preamble
Praise be to Allah who revealed the following verses in His
Book:
ا ي ع فه (8)ومن الناس من ي ااا ي الله بغير علم ول ه ى ول كتاب منير ذل (9)ليضي عن بيي الله له ي ال ب يا زي و يقه ي وم القيام ع اب الحريق
م للعبي مت ي ار وأن الله ليي بظال (10)بما (8) And of the people is he who disputes about God without knowledge or guidance or an enlightening book [from Him], (9) Twisting his neck [in arrogance] to mislead [people] from the way of God. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said], (10) “That is for what your hands have put forth and because God is not ever unjust to [His] servants.”22
يري ون لي فئوا و الله بي واههم والله متمب و ا ولو كرا ال ا رون They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.23
He instructed His messenger to declare the following statement to humanity:
22 Surat-ul-Hajj 8-10 23 Surat-ul-Saff 8
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ل زاا طائف من أمتي : " اا - ل الله عليه و لم - عن وبان، أن وا الله 24"عل الحق من و ين، ل يضربهم من الفهم ت يي ي أمر الله عز و ي
Thaoban narrated that the prophet ملسو هيلع هللا ىلص said: A group from my
Ummah will remain on the truth, they will assist (with their clear
evidences), and those who differ from them will not be able to harm
them (destroy their values) until the command of Allah reaches
them.
Background
The noble task of Islamic message is to establish a just
society, reform nations and entrench lofty principles. If
this should be left to continue on its course, humanity will
enjoy a life of stability and peace both inward and
outward. The destruction of inner and outer stability of
man is necessary for shaytan to achieve his devilish task of
human’s doom.
Allah has chosen to propagate His message of Islam
through messengers from among humans; it will be more
effective to challenge and counter this message through
another set of people among humans. Therefore, shaytan
resorts to the use of people who accept his deceptions25
from among humans to cause confusion and misguide the
people who wish to follow the truth.
Among the means of attack against Islam is psychological
warfare. The remaining paragraphs under this topic will be
24 Sunan ibn Majah 1/8 25 Shaytan’s deceptions include disbelief and rejection of the truth after it has been made manifest via arrogance, egoism, materialism, power struggle, etc
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on this aspect with special focus on women’s rights due to
the impacts it has on the internal stability of Muslims and
their ability to maintain and uphold the superiority of
Islamic values in the midst of Western orientation and
values.
How the problem started
Opportunities opened to the enemies of Islam to
propagate their misconceptions and false creed to destroy
the foundations of Islamic families and communities at a
time when the administration of Islamic states were under
leaders who had been diverted26 away with worldly
materials and became unmindful of guarding the sanctity
and values of their religion from attacks that had already
been foretold by Allah and His messenger. Unfortunately,
Islam was relegated to only solat and other rituals27. Other
affairs were governed by the values brought by the
orientalists.
The influences of these attacks left the many Muslims in
doubt of how compatible are the values of their religion to
modern developments.
Attacks on the foundations of Islam
Since the most effective way to destroy a system is to
devalue its foundations, the orientalists are unrelenting in
their efforts to attack the sacred foundations of Islam.
26 This diversion is an overnight rigorous effort of the enemies as part of their deliberate plan to achieve their goal. 27 Ritual: what is done repetitively and very much the same way as a means to maintain the identity of a group or set of people.
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Among the misconceptions they spread are the attacks on
the prophet and his nobility; the Qur’an and its
sacredness; the Ka’bah and its sanctity; the injunctions of
the Shariah28 and its fairness.
Notable areas of misconceptions and attacks
Allegations on the authenticity of the prophet’s
claim to prophethood.
Attacks on his personality.
Allegations that he was blood-thirsty.
Allegations that he was not a lover of peace.
Allegations of many injustices in the Shariah Law.
Allegations of mistrust and betrayal.
Allegations on the prophet’s plural marriage.
Allegations on having uncontrolled lust for sex.
Allegations that of massacres in the name of jihad.
Allegations that the Shariah does not allow free
mixing between men and women
Explanations on the above allegations, the claims of the
enemies and appropriate responses (textual and rational)
will be provided in subsequent editions. The focus herein
is the clarifications on allegations of women’s right
violation in the Shariah.
Misconceptions on women’s right Allegations: The enemies of Islam and the promoters of
misconceptions alleged that the Shariah of Islam was
28 Shariah: the body of Islamic laws
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unfair to women using the following false claims as
support:
Claims & Responses:
1. Claim: The Shariah gives authority to men over
women according to Qur’an 4:34.
o Response: (1) The verse should be taken in
context. The reason for the authority is the
undisputable natural psycho-physical superiority
of men over women (2) Administration is
required for a stable co-existence; a head that
possesses the major qualities of leadership29 is
required for successful administration.
2. Claim: The Shariah put an autonomous30 right to
divorce in the hands of husband only, leaving the
wife to the mercy of another man’s intervention (a
Muslim male judge).
o Response: (1) Medically, during menses,
pregnancy and postnatal periods women
experience some psychological anomalies due to
the physiological change their body is
undergoes. Furthermore, women mostly have
low ability to control utterances during
emotional periods. The Shariah does not take
29 Refer to Surat-ul-Qasas 23-26 (The story of prophet Musa and the daughters of Shuaib). Strength and Trust are two qualities ordinarily known for men. 30 The husband does not require a judicial intervention to divorce his wife; but the wife must seek the intervention of a judge if she wishes to end the sacred bond of her marriage.
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divorce lightly, once it is deliberately
pronounced it will take immediate effect.
Therefore, it was a wise decision to prevent the
woman from the authority over a divorce before
the careful consideration by the judiciary. (2)
The Shariah granted the husband authority to
administer over his wife; if she knew he was not
capable of ending the marriage, she will be
defiant to most of his commands and the
purpose of administration will be lost. A
government cannot be effective under a system
of anarchy where all parties are equal in
authority.
3. Claim: The Shariah allows men the right to plural
marriage and prevents the women from same.
o Response: (1) The verse31 of the Qur’an that
permits polygamy32 should be taken in context;
justice is strictly attached to this permission (2)
The culture of polygamy is inseparable from
human nature and existence. This has been from
time immemorial to solve critical issues that
may destroy the nature of man. Any attempt to
constitute a law preventing such will destabilize
the foundation of human moral culture. (3)
Since the time of human’s existence on earth,
women have always been in surplus for several
reasons like war and the varying levels of
31 Surat-ul-Nisa 3 32 With restriction on the numbers of wives to a maximum of four.
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resistance33 to diseases and plague. An outlaw of
polygamy will leave surplus women whose
options34 that will be inimical to the nature and
moral culture of humankind.
4. Claim: The Shariah suppressed women and denied
her right to free communication and association by
obliging her to cover up with jalbaab, hijaab and
niqaab35.
o Response: (1) The verse36 of the Qur’an that
commanded this code of dressing should be
taken in context; the reasons for the institution
of the dressing were immediately outlined in the
verse. (2) Islam is a religion of honour, dignity
and respect; People who embrace the religion
must enjoy same. Islam encourages peaceful co-
existence between its adherents and the people
of other faiths. Muslims may live in the
community of people who lack the moral
principles of bashfulness and suffer from
corruption that molest the sacredness of
33 Medically, Women have higher resistance to fight disease than men due to their regular menstrual periods that afford them the opportunity to get rid of blood diseases; a favour that most women don’t realize. 34 Options include prostitution, celibacy , etc 35 Hijaab is the outer non-transparent loose garment for woman to cover up her dress and body with the exception of the face and hands up to the wrist when leaving inside her home to the public. Niqaab is an extention of hijaab to include the covering of hands and face. Jilbaab or Jalbaab is a term used for both. Scholars of Islam are unanimous on the preference of Niqaab over the hijaab and they differ over the obligation of the former. 36 Surat-ul-Ahzaab 59
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women’s body. In order to save the Muslim
women from unnecessary harassment of an
uncultured man, the jilbaab was instituted as a
protective measure. (3) A number of surveys
across the world show that majority of women in
hijab chose to wear it; if they considered it a
means of suppression, this will not be the case.
5. Claim: Islam placed the bulk of home maintenance
activities on the wife leaving the husband with only
what is too little compared to his strength and
other capacities.
o Response: (1) Islam shared the responsibilities of
a marital life between the husband and wife; it
placed bulk of in-house activities on the wife
and the bulk of the outside home activities on
the husband; anyone who defaults in his/her
responsibilities will be responsible to Allah’s
judgment. The husband is solely responsible to
make available provisions necessary to service
the home needs. While the wife’s responsibility
to utilize the provisions and make the home
healthy and clean (2) it will be strange, and the
required authority lost if the husband were
obliged to do what he was supposed to direct.37
37 However, Islam highly encourages the husband to consider the tender nature of the woman and assist her with home duties as part of his benevolent gesture seeking his reward from Allah; neither taking that as a substitute nor allowing that to affect his major responsibility of providing for the family.
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6. Claim: Islam gave only half of a male’s inheritance
to a female and made the witness of two women
equal to only one man.
o Response: (1) The glorious history of Islam shows
that the concept of justice and the alignment of
its Shariah with it is undisputable (2) Equality
does not always mean equal justice. Islam
promotes justice and not necessarily equality (3)
All of the financial obligations that Islam
commands is placed on the male. The half that a
woman gets from the inheritance will be a
surplus for her; which is an indicator of the right
Islam granted her to possess wealth and
property. (4) The verse38 of the Qur’an that
requires two female as equal to one male should
be taken in context. The reason for demanding
such was made clear in the verse: so that one
may remind the other. (5) It is an established
medical fact that the average mental capacities
of the female to remember is not equal to that
of the male by default, therefore, Islam requires
more of females than males to satisfy the
requirement in its judicial proceedings.
38 Surat-ul-Baqarah 282
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Conclusion
ك ل ي ب ين الله ل م آيا ه لعل م هت ون …Thus does Allah make clear to you His verses that you
may be guided.39
39 Surat-ul- Al-Imran 103
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NOTES
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