Our Announcements
Sorry, but you are looking for something that isn't here.
Posted by Brave_Heart in Global Islam, Hypocrites in Islam, Islam: The Universal Message of Peace on June 18th, 2013
Islam orders the Muslim to be honest to himself and others. This order repeatedly comes in the Noble Qur’an and the sayings of Prophet Muhammad (SAWS). Islam orders the Muslim to tell the truth even if it is against the teller’s interest. Orders him not to cheat or deceive other people. A Muslim is ordered by Allah to be honest in his words and deeds, privately and publicly alike.
Implication of Honesty
Honesty in words implies telling the truth in all cases and under all conditions. Honesty also implies fulfilling the promise, whether written or given orally, in text and spirit. Honesty also implies giving the right advice to the one who asks for it.
Honesty also implies doing one’s work as sincerely and as perfectly as possible. Honesty also implies carrying out duties as fully as possible whether the person is supervised or not. Honesty means giving every person his due rights without his asking for these rights.
Honesty means doing the right thing in the right way at the right time. Honesty means objectivity in judgment, objectivity in evaluation, and objectivity in decisions of all types. Honesty implies the right selection of personnel and the right promotion of personnel, i.e., selection by merit and promotion by merit, not by temper or favouritism or personal relations.
Honesty is a blanket term that covers a wide range of traits. It covers telling the truth, sincerity in work, carrying out duties, fulfilling one’s word, objective judgments, and objective decisions. Honesty is the opposite of lying, the opposite of bluffing, the opposite of hypocrisy, the opposite of favouritism, and the opposite of deceit.
External and Internal Honesty
By external honesty, I mean honesty, which is judged by other people. By internal honesty, I mean honesty which is judged by the person himself alone.
The reward of external honesty comes from Allah, from people, and from the psychological satisfaction the honest person feels. When you are honest, you are liked by God and people whom you deal with. Your honesty gives you the social approval you need and here comes the social value of honesty.
Further, when everybody is honest, a great deal of human problems disappear including lying, cheating, bluffing, stealing, forgery, and many other social diseases. In other words, honesty is something you give and something you take: others enjoy your honesty and you enjoy their honesty.
In the absence of honesty, many social diseases appear. If a person is dishonest, he is ready to tell lies, to bribe, to be bribed, to distort the truth, to cheat, to forge, to deceive others, and to break his promises. A dishonest person is a totality of diseases. He is ready to misbehave at any time. Each time he misbehaves, he causes a great disturbance or harm to one person or to a group of persons or to the whole nation, in some cases.
Internal Honesty: Thus honesty is a factor in the psychological health of the honest person himself and the health of other persons whom he deals with. However, Islam emphasises internal honesty, i.e., honesty which is judged by the person himself and cannot be seen by other people.
It often happens that a person acts privately. Sometimes we act with nobody seeing us. A believer in Allah feels that although no person is watching him, Allah is watching. This continuous watch of Allah develops the concept of internal honesty or conscience in the believer. This means that internal honesty becomes an overall strategy of the believer.
The Muslim is to be honest, internally and externally, privately and publicly, whether observed by other people or not, whether he acts or speaks. This overall honesty makes the Muslim confident of himself, of his behaviour, and of his words and deeds. Honesty makes the person feel that he trusts others and is trusted by others.
This mutual confidence makes the believer feel self-satisfied and socially secure.
Honesty implies unity of behaviour, unity of standards, and integrity of personality. Honesty implies being away from internal conflicts, social conflicts and self-contradiction.
Building Honesty
The important question, however, is this: how does Islam build honesty in the Muslim? Islam builds ethical qualities in general and honesty in particular in several ways:
1. Instructions. Allah orders the Muslim to be honest in all cases, in all deeds and words, to himself and others.
2. Reason. Allah shows the Muslim rationally that honesty is the best policy, even on utilitarian bases.
3. Reward. Allah promises the honest person generous rewards in the first life and in the second life.
4. Punishment. Allah threatens the dishonest person with severe punishment for his dishonest behaviour.
5. Practice. Allah develops the habit of honesty in the Muslim through actual practice, i.e., through fasting and prayer.
Thus Islam builds the habit of honesty in the Muslim through direct instructions, through rational arguments, through the reward and punishment principles, and through practice.
The Practice of Honesty
Taking fasting as an example, when a Muslim fasts, he should abstain from any kind of food or drink from dawn until sunset. This means that a fasting Muslim should not eat or drink for several continuous hours, including not engaging in sexual intercourse with his wife or her husband.
The important thing here is that a fasting Muslim does not allow a drop of water to go into his mouth from dawn until sunset in spite of his thirst, because he has learned to be honest, i.e., internally honest. The only observer of a fasting person is Allah and the person himself. Here is an actual and real practice of honesty exercised during the whole month of Ramadan.
Of course, one of the components of honesty is refusing to submit to temptations and impulses. In Ramadan, the Muslim is thirsty, but he does not drink; he is hungry, but he does not eat. In Ramadan, water is spatially near but psychologically far from the Muslim; water is near to the Muslim but far from his desire. This is a practical exercise of self-control and internal honesty.
So, Islam instructs the Muslim to be honest and trains him to be so. The outcome is a healthy self and a healthy social atmosphere that leads to the happiness of both the individual and the group.
Honesty in Monetary Dealings
Uprightness and honesty in monetary dealings forms a vital part of the fundamental teachings of Islam, says Moulana Manzoor Naomani.
The Qur’an as well as the Traditions of the Prophet are emphatic that a true Muslim is he who is honest and upright in his business and monetary transactions, keeps his word and fulfil his promises, shuns fraud and avoids deceit and perfidy, encroaches not upon the rights of others, nor takes part in wrongful litigation, does not give false evidence, and abstains from making dishonest money as from usury and graft. Whoever is not free from these vices is, according to the Qur’an and the Traditions, not a true believer but a renegade and a worthless transgressor.
We now proceed to examine some of the relevant Quranic verses and traditions. A short verse of the Quran says:
“Oh ye who believe! Eat not up each other’s property by unfair and dishonest means.” (4:29)
The verse forbids Muslims against all unclean and corrupt means of making money, such as, dishonest trading, embezzlement, gambling, speculation and bribery. Then there are verses in which these hateful practices are dealt with one by one. For instance, a severe warning is given in the following verse to traders who cheat in weighing:
“Woe to those that deal in fraud, – those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account- on a Mighty Day when (all) mankind will stand before the Lord of the Worlds.” (133: 1-6)
In the same way, the under mentioned verse exhorts Muslims to be very particular about their trusts and about other people’s rights.
“Allah doth command you to render back your trust, to those to whom they are due.”(4:58)
At two places in the Quran a chief distinguishing feature of Muslims is said to be that they are:
“Those who faithfully observe their trusts and their covenants.”(24:8)
The Prophet often used to say in his sermons:
“Remember, there is no faith in him who is not trustworthy; there is no place for him in religion who cares not for his pledged word or promise.”
Another tradition says:” The signs of a hypocrite are three: when he speaks, he is false, when he promises, he fails; and when he is trusted, he plays false.”
Condemning those who cheat in business the sacred Prophet has said:
“He who cheats is not of us. Deceitfulness and fraud are things that lead one to Hell.”
The Prophet of Allah once came upon a heap of corn in the market of Medina and thrust his hand onto it. His fingers felt damp. On being asked, the trader replied that rain had fallen upon it. The Prophet observed,
“Why did you not then keep (the wet portion of) it above the dry corn, so that men may see it? He who deceives, is not one of us.”
Thus traders who deceive by showing to customers a false sample or by concealing from them the defects of the article they offer for sale are not true Muslims in the judgment of the Holy Prophet and, God-forbidding, they are going to end up in hell. Another tradition says:
“The seller must explain to the buyer the defects, if any, in the quality of the article offered for sale. Should this not be done, the seller will permanently be caught in the Wrath of Allah (according to another narrator the exact words, ‘he will always be cursed by the angels’).”
In short, all manner of deceit and dishonesty in business is prohibited in Islam. It has been proclaimed to be an act worthy of unqualified condemnation. The Holy Prophet has expressed his strong dislike for those who do so. He has said he will have nothing to do with them; they do not belong to him.
Likewise, bribery and usury, although might be practiced by mutual consent and agreement, are totally disallowed to Muslims and those who are guilty of them have been condemned squarely in the traditions. A well-known tradition on usury reads:
“The curse of Allah rests on him who offers loan on usurious terms, and on him who receives, and on those who are witnesses to the transaction, and on the writer who writes the deed thereof.”
As for bribery, the Prophet ) according to a tradition, “condemned alike the giver of bribes, and the taker of bribes in deciding cases.”
A tradition goes even to the extent of saying that,
“If a person made a recommendation for anyone in a just manner and gratified party gave him something as a gift (in return for it) and he accepted it, then he committed a grave error (meaning that it, too, is a form of bribery).”
Worse still is the usurpation of another’s property by force or fraud or dishonest litigation. We have it on the authority of the Prophet that:
“Whoever occupies land belonging to another unjustly will be sunk into the ground along with the plot of land on the Doomsday till he reaches the lowest layer of the earth.”
“He who acquires the property of a Muslim unjustly by taking a false oath (before an Officer) is debarred by Allah from entering Paradise and the Fire of Hell is made inevitable for him.” On hearing it a Companion is reported to have replied, “Yes, even if it be a twig of Pilo (a plant which grows wild. Its twigs are used for cleaning the teeth).
The Prophet again, is reported to have warned a person who was very fond of entering into litigation with others in these strong words, “Remember, he who will obtain the property of another by swearing a false oath will appear as a leper before Allah (on the Day of Judgement).
And, again:
“Whoever laid a claim on a thing that was not his is not of us. He will do well to reserve a place for himself in the Hell.”
It is narrated that one day, after the morning prayers the Holy Prophet stood up and said thrice with great feeling that, “Perjury has been made the equivalent of Polytheism.”
Honesty in financial dealings
Islam has stressed and asserted the importance of honesty in monetary dealings and highlighted its vital role in social stability and peacefulness.
The Holy Qur’an and Prophet Mohammad (PBUH) have made it clear to us that the true Muslim is he who is honest and upright in his business and monetary dealing with others, even if they weren’t Muslims. Also the true Muslim should keep his word and fulfil his promises, shun fraud and avoid deceit and perfidy, encroach not upon the rights of others, nor take part in wrongful litigation. Also a good Muslim does not give false testimony, and abstains from making unlawful money as from usury and graft. According to Islam whoever is not free from these vices are not a true believer but a renegade and a worthless transgressor.
And the Qur’an is rich with verses that confirm all this. Allah says in the Qur’an:
“Oh ye who believe! Eat not up each other’s property by unfair and dishonest means.” Qur’an (4:29)
Allah forbids all unclean and corrupt means of making money, such as, dishonest trading, gambling, and bribery. And the Holy Qur’an has explained and described such practices in many of its verses. In this verse, for instance, Allah warns those traders who cheat in weighing, he says:
“Woe to those that deal in fraud, – those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account- on a Mighty Day when (all) mankind will stand before the Lord of the Worlds.” Qur’an (133: 1-6)
Another example is given in the coming verse, where Allah urges Muslims to be very particular about their trusts and about other people’s rights.
“Allah does command you to render back your trust, to those to whom they are due.” Qur’an(4:58)
At two places in the Qur’an a chief distinguishing feature of Muslims is said to be that they are:
“Those who faithfully observe their trusts and their covenants.” Qur’an (24:8)
Prophet Mohammad (PBUH) has stressed the importance of honesty in most of his sermons, saying:
“Remember, there is no faith in him who is not trustworthy; there is no place for him in religion who cares not for his pledged word or promise.”
He (PBUH) also said:
“The signs of a hypocrite are three: when he speaks, he is false, when he promises, he fails; and when he is trusted, he plays false.”
Condemning those who cheat in business Prophet Mohammad (PBUH) has said:
“He who cheats is not of us. Deceitfulness and fraud are things that lead one to Hell.”
Once Prophet Mohammad (PBUH) came upon a heap of corn in the market of Madinah and thrust his hand onto it. His fingers felt damp. On being asked, the trader replied that rain had fallen upon it. The Prophet (PBUH) observed,
“Why did you not then keep (the wet portion of) it above the dry corn, so that men may see it? He who deceives, is not one of us.”
Thus traders who deceive by showing to customers a false sample or by concealing from them the defects of the product they’re selling are not true Muslims in the judgment of Allah Prophet (PBUH) and, they are going to end up in hell.
Another example: Prophet Mohammad (PBUH) said:
“The seller must explain to the buyer the defects, if any, in the quality of the article offered for sale. Should this not be done, the seller will permanently be caught in the Wrath of Allah (according to another narrator the exact words, ‘he will always be cursed by the angels’).”
In short, all manner of deceit and dishonesty in business is prohibited in Islam. It has been proclaimed to be an act worthy of unqualified condemnation. The Holy Prophet has expressed his strong dislike for those who do so. He has said he will have nothing to do with them; they do not belong to him.
Likewise, bribery and usury, although might be practiced by mutual consent and agreement, are totally prohibited and forbidden and those who are guilty of them have been condemned by Allah and His Prophet (PBUH). Prophet Mohammad (PBUH) said:
“The curse of Allah rests on him who offers loan on usurious terms, and on him who receives, and on those who are witnesses to the transaction, and on the writer who writes the deed thereof.”
As for bribery, Prophet Mohammad (PBUH) according has “condemned alike the giver of bribes, and the taker of bribes in deciding cases.”
Prophet Mohammad (PBUH) said:
“If a person made a recommendation for anyone in a just manner and gratified party gave him something as a gift (in return for it) and he accepted it, then he committed a grave error (meaning that it, too, is a form of bribery).”
Usurpation of another’s property by force or fraud or dishonest litigation is even worse. Prophet Mohammad (PBUH) made this clear, as he says:
“Whoever occupies land belonging to another unjustly will be sunk into the ground along with the plot of land on the Doomsday till he reaches the lowest layer of the earth.”
“He who acquires the property of a Muslim unjustly by taking a false oath (before an Officer) is debarred by Allah from entering Paradise and the Fire of Hell is made inevitable for him.”
Prophet Mohammad (PBUH) again, is reported to have warned a person who was very fond of entering into litigation with others in these strong words:
“Remember, he who will obtain the property of another by swearing a false oath will appear as a leper before Allah (on the Day of Judgement).”
And, again he (PBUH) said:
“Whoever laid a claim on a thing that was not his is not of us.”
Adab of Islam
(13) The Prophet (Allah bless him and give him peace) said, “When two vituperate each other, [the sin of] what they say is borne by the one who first began, as long as the one wronged does not transgress [the bounds of merely defending himself, by answering back with worse]” (Muslim, 4.2000: 2587. S). And when a group of Jews covertly cursed the Prophet (Allah bless him and give him peace) by using a play on the words “as-Salamu ‘alaykum,” ‘A’isha noticed it and gave them a rounding, and he said, “Enough, ‘A’isha; for Allah does not like vulgarity or making a display of it” (ibid., 1707: 2165(4). S). And in another version, “O ‘A’isha, always have gentleness, and always shun harsh words and vulgarity” (Bukhari, 8.15: 6030. S). This is the adab of Islam with hardened enemies, so how should it not apply to our fellow Muslims, let alone family and loved ones?
(14) It is of the adab of the high path of Islam to be honest when one speaks. The Prophet (Allah bless him and give him peace) said, “Honesty certainly leads to goodness, and goodness leads to paradise. Truly, a man keeps speaking the truth until he is inscribed as being true through and through. And lying leads to going wrong, and going wrong leads to hell. Truly, a man lies and lies until he is inscribed as being a liar through and through” (Muslim, 4.2012–13: 2607. S).
(15) It is of the adab of the high path of Islam to completely abandon and shun guile, deceit, scornfulness, or sarcasm because these are unlawful. Allah Most High says, “O you who believe, let no men scorn other men, for they might well be better than they are. And let no women scorn other women, for they might well be better than they. And do not find fault with one another, or give each other insulting nicknames” (Qur’an 49:11). And Allah Most High says, “Woe to whoever demeans others behind their back or to their face” (Qur’an 104:1). And the Prophet (Allah bless him and give him peace) said, “Let there be no harming another, or harming him back. Whoever harms another Allah shall harm, and whoever gives trouble to another Allah shall give trouble to” (Hakim, 2.58. Hg).
(16) It is of the adab of the high path of Islam to abandon lying, for it is unlawful. Allah Most High curses liars by saying, “May liars be slain” (Qur’an 51:10), in which slain means “cursed” according to the Arabic idiom likening the accursed, who loses every good and happiness, to the slain, who loses life and every blessing. The Qur’anic exegete al-Khazin notes that “May liars be cursed” originally referred to those who sat on the various roads outside Mecca warning people against the words of the Prophet (Allah bless him and give him peace) to keep them from becoming Muslim. The verse, however, like other Qur’anic verses, is not limited to the original circumstances in which it was revealed, but applies universally, to the end of time. Those who lie, except in circumstances in which Sacred Law permits it, are cursed by Allah.
(17) It is unlawful to lie, except when making up between two people, or lying to an enemy in war, or to one’s wife. It is also unlawful to praise or blame another with an untruth. The Prophet (Allah bless him and give him peace) said, “Lying is wrong, except in three things: the lie of a man to his wife to make her content with him; a lie in war, for war is deception; or a lie to settle trouble between people” (Ahmad, 6.459. H). Ibn Jawzi has said, “The criterion for it is that every praiseworthy objective in Sacred Law that cannot be brought about without lying is permissible to lie for if the objective is permissible, and obligatory to lie for if the objective is obligatory.” When lying is the only way to attain one’s right, one may lie about oneself or another, provided it does not harm the other. And it is obligatory to lie to if necessary to protect a Muslim from being murdered. But whenever one can accomplish the objective by words that merely give a misleading impression with actually being false, it is unlawful to tell an outright lie, because it is unnecessary.
(18) If one needs to swear a false oath in order to save a person whose life is unlawful to take from being killed, then one must swear it, for saving such a person’s life is obligatory, and if doing so depends on an oath, it is obligatory. Suwayd ibn Handhala (Allah be well pleased with him) said: “We set out to the Messenger of Allah (Allah bless him and give him peace) and Wa’il ibn Hajar was with us, and he was captured by an enemy. The group was forced to swear an oath [that all were of the same clan, which was under a protection agreement], so I swore that he was my brother, and they released him. We reached the Messenger of Allah (Allah bless him and give him peace) and I told him that the group had been forced to swear, and that I had sworn he was my brother, and he said, “You told the truth: the Muslim is the bother of the Muslim” (Abu Dawud, 3.224:3256. S).
(19) The “Farewell Sermon” of the Prophet (Allah bless him and give him peace) at hajj:
All praise is Allah’s. We praise Him, seek His help, ask His forgiveness, and we repent unto Him. We seek refuge in Allah from the evils of ourselves and our bad actions. Whomever Allah guides none can lead astray, and whomever He leads astray has no one to guide him. I testify that there is no god but Allah alone, without any partner, and I testify that Muhammad is his slave and messenger. I enjoin you, O servants of Allah, to be god fearing towards Allah, I urge you to obey Him, and I begin with that which is best.
To commence:
O people, hear me well: I explain to you. For I do not know; I may well not meet you again in this place where I now stand, after this year of mine.
O people: your lives and your property, until the very day you meet your Lord, are as inviolable to each other as the inviolability of this day you are now in, and the month you are now in. Have I given the message?—O Allah, be my witness. So let whoever has been given something for safekeeping give it back to him who gave him it.
Truly, the usury of the Era of Ignorance has been laid aside forever, and the first usury I begin with is that which is due to my father’s brother ‘Abbas ibn ‘Abd al-Muttalib. And truly the blood-vengeance of the Era of Ignorance has been laid aside forever, and the first blood-vengeance we shall start with is that which is due for the blood of [my kinsman] ‘Amir ibn Rabi‘a ibn Harith ibn ‘Abd al-Muttalib. Truly, the hereditary distinctions that were pretensions to respect in the Era of Ignorance have been laid aside forever, except for the custodianship of the Kaaba [by Bani ‘Abd al-Dar] and the giving of drink to pilgrims [by al-‘Abbas].
A deliberate murder is subject to retaliation in kind. An accidental death from a deliberate injury means a death resulting from [something not usually used or intended as a deadly weapon such as] a stick or a rock, for which the indemnity is one hundred camels: whoever asks for more is a person of the Era of Ignorance.
O people: the Devil has despaired of ever being worshipped in this land of yours, though he is content to be obeyed in other works of yours, that you deem to be of little importance.
O people: postponing the inviolability of a sacred month [claiming to postpone the prohibition of killing in it to a subsequent month, so as to continue warring despite the sacred month’s having arrived] is a surfeit of unbelief, by which those who disbelieve are led astray, making it lawful one year and unlawful in another, in order to match the number [of months] Allah has made inviolable. Time has verily come full turn, to how it was the day Allah created the heavens and the earth. Four months there are which are inviolable, three in a row and forth by itself: Dhul Qa‘da, Dhul Hijja, and Muharram; and Rajab, which lies between Jumada and Sha‘ban. Have I given the message?—O Allah, be my witness.
O people: verily you owe your women their rights, and they owe you yours. They may not lay with other men in your beds, let anyone into your houses you do not want without your permission, or commit indecency. If they do, Allah has given you leave to debar them, send them from your beds, or [finally] strike them in a way that does no harm. But if they desist, and obey you, then you must provide for them and clothe them fittingly. The women who live with you are like captives, unable to manage for themselves: you took them as a trust from Allah, and enjoyed their sex as lawful through a word [legal ruling] from Allah. So fear Allah in respect to women, and concern yourselves with their welfare. Have I given the message?—O Allah, be my witness.
O people, believers are but brothers. No one may take his brother’s property without his full consent. Have I given the message?—O Allah, be my witness. Never go back to being unbelievers, smiting each other’s necks, for verily, I have left among you that which if you take it, you will never stray after me: the Book of Allah. Have I given the message?—O Allah, be my witness.
O people, your Lord is One, and your father is one: all of you are from Adam, and Adam was from the ground. The noblest of you in Allah’s sight is the most God fearing: Arab has no merit over non-Arab other than godfearingness. Have I given the message?—O Allah, be my witness.
— At this, they said yes.
He said, Then let whomever is present tell whomever is absent.
O people:, Allah has apportioned to every deserving heir his share of the estate, and no deserving heir may accept a special bequest, and no special bequest may exceed a third of the estate. A child’s lineage is that of the [husband who owns the] bed, and adulterers shall be stoned. Whoever claims to be the son of someone besides his father or a bondsman who claims to belong to other than his masters shall bear the curse of Allah and the angels and all men: no deflecting of it or ransom for it shall be accepted from him.
And peace be upon all of you, and the mercy of Allah.
(20) ‘Ata’ ibn Abi Rabah, Mufti of Mecca (d. 114/732), of the generation that followed that of the prophetic Companions (Sahaba) said of them, “They used to dislike talking more than necessary, and considered “more than necessary” to mean more than your reciting the Qur’an, enjoining the right, forbidding the wrong, or speaking about making a living, in the amount strictly necessary.”
(21) The Prophet (Allah bless him and give him peace) said, “Whoever believes in Allah and the Last Day should say something good or else be quiet” (Bukhari, 8.13: 6019. S). He also said (Allah bless him and give him peace) “Whoever is silent is saved” (Ahmad, 2.159. S). And the Prophet (Allah bless him and give him peace) said, “Verily the slave will say a word he thinks nothing of that Allah loves, for which Allah raises him whole degrees. And verily the slave will say a word he thinks nothing of that Allah detests, for which he plummets into hell” (Bukhari, 8.125: 6478. S).
(22) It is of the adab of Islam to know the value of one’s word, not to give unless one intends to keep it, and to keep it once it has been given. The Prophet (Allah bless him and give him peace) said, “The signs of a hypocrite are three: when he speaks he lies, when he promises he breaks it, and when entrusted with something he betrays it” (Bukhari, 1.15: 33. S).
When Abu Bakr was dying, he sent for ‘Umar ibn al-Khattab (Allah be well pleased with both of them), and told him, “O ‘Umar, if you are given authority over the people, fear Allah and hold fast to what is right. For the balance of those whose scale pans are heavy on Resurrection Day [with good deeds] shall only be heavy for their having followed what is right and its heaviness upon them; and it befits the balance scale when what is right is placed in it tomorrow to be heavy. And the balance of those whose scale pans are light on Resurrection Day [because of few good deeds] shall only be light for their having followed what is wrong and its ease upon them; and it befits the balance scale when what is wrong is placed in it tomorrow to be light. And know that there are works for Allah at night that He does not accept during the day, and that there are works during the day that He does not accept at night. And that He does not accept a supererogatory work of worship until the obligatory has been done.”
Source unknown
Posted by admin in Islam: The Universal Message of Peace on December 25th, 2012
All Muslims need to do a reality check on the gap between professing Islam and practicing it in their daily lives. We point our finger at the depravity of Western societies and cultures, but we do not realize that three fingers of the same hand are pointing at us. Western societies are NOT hypocritical about the decadence and malaise among them. the shout to the tree tops at every incidence, which harms their society. But, then they do an analysis of the problem at hand, and resolve to implement laws and practices which lead to a solution. In Islamic societies, problems exists in broad daylight, but we are not willing to accept their existence. So, they wallow in decadence and indecision. They claim to follow the Final Message of the Creator of the Universe, but, there is chasm, between their beliefs and their acts. The Islamic storm centers like Indonesia Saudi Arabia, UAE, Iran, and Pakistan have a dichotomy between their faith and their practices. Muslim world is steeped in hypocrisy or munafiqat. It is true that there cannot be 100 percent compliance between the tenets and its practice. But, in the Islamic world there is least bit of adherence to basic rules of society and life enunciated in the Holy Qu’ran and Sunnah. The fallout of this disaster is manifested in the backwardness of Muslim societies in science, technology, space and oceanic exploration, medicine, biology, mathematics, social, economic, and cultural spheres. This has also resulted in a revolt of the masses and a gravitation towards wrong and extreme interpretations of the Deen of Peace, Al-Islam has been gifted to all humanity by their Creator. It is the ONLY faith which in its holy book devotes its longest chapter to a woman, Hazrat Maryam (PBUH) and puts the status of women equal to men. Not only that, in some cases, the women occupy a higher pedestal. But, in Muslim societies, one finds, the worst degradation of women in practice. Muslims need a reality check on their own souls as well as those of their societies. Otherwise, Islamic societies will be left behind by rest of the world.
Islam represents a comprehensive code of civilization encompassing all the dimensions of human thought and life. The Holy Quran is Allah’s last revelation to the mankind, meant to guide man in his esoteric and exoteric domains of life.
Islamic system of education is composed of a clear objective of human recognition of Allah- the Ultimate Reality. The ultimate aim, real purpose, and goal of seeking knowledge is to know the Ultimate Reality, i.e. Almighty Allah- the Sustainer, the Maintainer, the Creator, the Provider, and the Keeper of the entire universe.
As the mission of all prophets was to establish Islam, so for that matter the holy Quran serves as its comprehensive constitution (4:105, 6:38) which is based on ‘Ilm (knowledge). Holy Quran says, “Verily, we have sent unto them a book (i.e. holy Quran), based on knowledge, which is explained in detail, a mercy and a guidance to a people who believe” (7:56). It does not allow man to act without knowledge (17:36) and there is no room in its philosophy for illiteracy, which according to holy Quran is the source of all kinds of fallacies, superstitions and irrational approaches. In other words, “illiteracy is the root cause of all evils including false beliefs, superstitions,etc.” The Holy Quran, infact, stimulates Muslim scholarship to study the Universe in its various factes. “About 750 verses of the holy Quran exhort the believers to study nature, to make best use of ‘Aql (Reason/ intellect) in their search and to make acquisition of knowledge and scientific comprehension… as there are signs of Allah’s power for mankind”. Holy Quran says “Verily in the creation of the Heavens and the Earth, and in the alternation of night and the day, there are indeed signs (revelations and proofs) for men of understanding”. (3:190)
In many Qura`nic verses Allah has highlighted the importance of knowledge for success in life. Islam seeks to help man to recognize Allah as knowledge is to know the reality and the greatest reality is the existence of Allah. This is the ‘Ilm by which we can distinguish between true and false, right and wrong, virtue and vice, Haqq and Batil etc. The very first Revelation (96:1-5) to the last Prophet (SAW) serves as an invitation to man to know the Lord of the entire creation.
As ‘Ilm (knowledge) is basis of Quran (7:56) and Quran is furqan ( distinguishing between Haqq and Batil) so ‘Ilm is the power and blessing or criteria for distinguishing between true and false and between right and wrong. Knowledge brings light to life, increases power of mind and without it one’s life is aimless and purposeless.
To conclude, ‘Ilm is one of the blessings bestowed by Allah to the Supreme creature- the human being. The real purpose, ultimate aim and goal of acquiring or seeking knowledge is to know the Ultimate Reality- who is the Creator, the Sustainer and the Maintainer and the Provider of the entire creation- Almighty Allah.
We present to you excerpt from the writings of Prof. Anwar Syed highlighting the conundrum and offers some solutions:
By Anwar Syed
Muslims seem to have been content with their existing station in life. Possessed of passivity, they have been wanting in ambition and drive to attain higher levels of productivity and prosperity. Advancement in the pursuit of knowledge requires hard work, which they have not been willing to undertake
There was a time when the ordinary individual’s right to know was not acknowledged. It is said of Naushirwan the Just that he was once out on a military campaign, the end of the month approached and the soldiers had to be paid their salaries, but the treasurer with bags of money had not yet arrived from the capital. He sent one of his ministers to a nearby town to see if someone would lend the king the money he needed for a few days. The minister found a wealthy blacksmith who manufactured weapons and made a lot of money. He was willing to lend the king the money in return for a consideration, which was that his son should be allowed to enrol in a school to get education. The king declined this condition, saying that learning had to remain the preserve of the ruling classes. That was a long time ago. Earlier this year a landlord’s employee in Multan beseeched a friend of mine to enrol his son in a school in Lahore because his employer did not want the children of his servants to get education. He would rather that they stayed ignorant and, like their fathers and grandfathers, worked on his farm as serfs. This landlord was not the only one of his kind. Countless large landowners in Pakistan think the same way. The great majority of the people of Pakistan are at best semi-literate.
It is true that during the medieval ages Muslims made great advances in the study of medicine, physical and biological sciences, history and sociology. Their works reached the Europeans through translations. They advanced the frontiers of knowledge that existed at that time. They questioned conventional wisdom, made new discoveries and got new answers. Then came the theologians, notably Imam Ghazali, who taught that no further questions needed to be raised because enough had been asked and answered. Knowledge in the Muslim lands froze rigid. Conformity (taqleed), instead of innovation, became the rule. This remained the case for several hundred years and became a habit of the Muslim mind and it continues to be the same way even today.
Dr Attaur Rehman, a renowned scientist and founder of the Higher Education Commission (HEC) in Pakistan, stated recently in a television interview that there were some 500 universities in the Muslim world whereas India alone had more than 7,000 of them. He added that Muslim scholars published about 500 research-based articles in professional journals in a year while Japan produced more than 10 times as many. Only seven Muslims have received the Nobel Prize in their respective fields of specialisation. There are less than 10 million Jews in the entire world and more than 100 of them have been awarded the same prize. Pakistan, he pointed out, allocated 4 percent of its GDP but actually spent less than 2 percent of it on education. Turkey is an exception to this general trend. It has made enormous progress in the areas of manufacturing and commerce. It operates a knowledge-based economy. It should be noted that while an Islamic party has been in power in this country for several years, its military, bureaucratic, and commercial elite have been secular-minded for the most part since Kemal Ataturk’s revolution in the 1920s. Malaysia is another exception whose government has been allocating 25 percent of its budget to education.
How may we then explain the Muslim people’s disinclination to pursue knowledge? Imam Ghazali’s halt to further investigation related only to scriptural knowledge. It is however possible that subsequent scholarship extended his scepticism to other disciplines, and knowledge in the Muslim world became stagnant. Another influence may be noted. The Ulema (Islamic scholars) have traditionally taught that all that is worth knowing has already been stated in the Quran and Sunnah, and whatever has not been covered in these sources is not worth knowing. Furthermore, Muslims seem to have been content with their existing station in life. Possessed of passivity, they have been wanting in ambition and drive to attain higher levels of productivity and prosperity. Advancement in the pursuit of knowledge requires hard work, which they have not been willing to undertake. Moreover, the mullah has been preaching that the existing state of affairs is what it is because God has so willed.
In Pakistan, absolutism in governance has declined to a degree but it has not disappeared entirely. A reasonably fair election was held in February 2008 and a parliament and a government of elected representatives are in place. That this government is not honest and competent enough to be relied upon is a different matter. The media is free and vocal as are the other organs of civil society. The higher judiciary is both honest and competent. Public order and tranquillity have broken down and terrorism has become pervasive. Beyond all these adversities there is the fact that education in Pakistan, as in the rest of the Muslim world, is in a very bad state. Standards of attainment in higher education have fallen precipitously, and the situation is not any better at the lower levels. Teacher salaries are low and dedication to duty is hard to find. The infrastructure is in ruins. It is not uncommon to find teachers and students sitting under trees or the open sky because they do not have a school building. Strangely enough, one may find places where there is a school building but no students because the local landed aristocrats are using the structure as a warehouse and as a barn for their cattle. The elected representatives of the people in parliament and the executive branch are not making any visible effort to clean up this mess.
I see no signs of a movement in the Muslim world, apart from the couple of exceptions already noted, to spread knowledge to the generality of its people, encourage them to be inquisitive and appropriately sceptical of conventional wisdom, take hold of modern science and technology, become innovative and inventive, and join the ranks of the developed world.
The writer, professor emeritus at the University of Massachusetts, is a visiting professor at the Lahore School of Economics.
Source: The Daily Times, Lahore
Reference
“Imam Ghazali’s halt to further investigation related only to scriptural knowledge. It is however possible that subsequent scholarship extended his scepticism to other disciplines, and knowledge in the Muslim world became stagnant. Another influence may be noted. The Ulema (Islamic scholars) have traditionally taught that all that is worth knowing has already been stated in the Quran and Sunnah, and whatever has not been covered in these sources is not worth knowing.”
Prof. Syed’s reflections on Muslim backwardness are worth noting. We need to combat the unhealthy attitudes of many Muslims regarding learning.
By Ghulam Mohiyuddin – 8/10/2011 11:29:26 AM
Allāh says in Sūrat An Nur:
A painful punishment waits in this world and the next for those who like indecency to spread among the believers. God knows and you do not. [Qur’an, Sura An Nur, 24:19].
[…] Nor shall you compel your handmaidens to whoredom–for they too ardently desire to be chaste–in order for yourselves, thereby, to seek the fleeting things of the life of this world. Bus should one so compel them–then the compeller is guilty, while after their having been so compelled, God is All-forgiving of such handmaidens, and mercy giving towards them [Qu’ran, Sura 24, An-Nur Ayah 33]
Narrated Abu Juhaifa: The Prophet cursed the lady who practices tattooing and the one who gets herself tattooed, and one who eats (takes) Riba’ (usury) and the one who gives it. And he prohibited taking the price of a dog, and the money earned by prostitution, and cursed the makers of pictures. [Sahih Al-Bukhari Hadith (Hadith 7.259)]
Narrated Jabir ibn Abdullah: Musaykah, a slave-girl of some Ansari, came and said: My master forces me to commit fornication. Thereupon the following verse was revealed: “But force not your maids to prostitution (when they desire chastity).” [Sunan of Abu-Dawood – 954]
Narrated Jabir ibn Abdullah: Abdullah ibn Ubayy ibn Salul used to say to his slave girl: Go and fetch something for us by committing prostitution. It was in this connection that Allah, the Exalted and Glorious, revealed this verse: “And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world’s life, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful” (xxiv.33). [Sahih Muslim Hadith – 1415]
http://www.islamonline.net and reprinted on Islamopedia
Marriage in Islam is a strong binding contract based on the intention of both partners to live together permanently in order to attain, as individuals, the benefit of repose, affection, and mercy mentioned in the Quran, as well as to attain the social goal of the reproduction and perpetuation of the human species. Almighty Allah says: “And Allah has made for you spouses of your own nature, and from your spouses has made for you sons and grandsons….” (An-Nahl: 72)
Now, mutah marriage is a marriage that is contracted by the two parties for a specified period of time in exchange for a specified sum of money. While the Prophet (peace and blessings be upon him) permitted mutah marriage during journeys and military campaigns before the Islamic legislative process was made complete, he later forbade it and made it haram on a permanent basis.
It was initially permitted because the Muslims were passing through what might be called a period of transition from jahiliyyah (the pre-Islamic period) to Islam. Fornication was widespread among the Arabs before the advent of Islam. After Islam, when Muslims were required to go on military expeditions, they were under great pressure as a result of being away from their wives for long periods of time. Some of the believers were strong in faith, but others were weak. The weak in faith feared that they would be tempted to commit adultery, which is a major sin, while the staunch in faith, on the contrary, were ready to castrate themselves. Ibn Masud narrates: “We were on an expedition with the Messenger of Allah and did not have our wives with us, so we asked Allah’s Messenger “Should we not castrate ourselves?”(The reason for this request was the desire to preserve their chastity, which was in danger of being affected by their unmet needs.) He forbade us from doing so but permitted us to contract marriage with a woman up to a specified date, giving her a garment as a dowry (Mahr).” (Reported by Al-Bukhari and Muslim)
Thus, mutah marriage provided a solution to the dilemma in which both the weak and the strong found themselves. It was also a step toward the final legalization of the complete marital life in which the objectives of permanence, chastity, reproduction, love, and mercy as well as the widening of the circle of relationships through marriage ties were to be realized.
We may recall that the Quran adopted a gradual course in prohibiting wine and usury, as these two evils were widespread and deeply rooted in the pre-Islamic society. In the same manner, the Prophet (peace and blessings be upon him) adopted a gradual course in the matter of sex. First, he permitted mutah marriage as an alternative to zina (fornication and adultery), and at the same time coming closer to the permanent marriage relationship. He then prohibited it absolutely, as all and many other Companions reported. Muslim reports this in his Sahih (Authentic Collection of Hadiths), mentioning that Al-Juhani was with the Prophet at the conquest of Makkah and that the Prophet gave some Muslims permission to contract mutah marriages. Al-Juhani said: “Before leaving Mecca, the Messenger of Allah (peace and blessings be upon him) prohibited it.” In another version: “Allah has made it Haram until the Day of Resurrection.”
The question arises: Is mutah marriage absolutely haram, like marriage to one’s own mother or daughter, or is it like the prohibition concerning the eating of pork or dead meat, which becomes permissible in case of dire necessity, the necessity in this case being the fear of committing zina?
The majority of the Companions hold the view that after the completion of the Islamic legislation, mutah marriage was made absolutely haram. However, Ibn Abbas (may Allah be pleased with him) holds a different opinion, permitting it in case of dire necessity. A person asked him about marrying women on a haram basis, and he permitted him to do so. A servant of his then asked, “Is this not under hard conditions, when women are few and the like?” and he replied, “Yes.” (Reported by Al-Bukhari) Later, when Ibn Abbas saw that people had become lax and were engaging in haram marriages without necessity, he withdrew his ruling and retracted his previous opinion. (Zad Al-Ma`ad, vol. 4, p. 7
It means marrying a woman for a fixed period of time, after which their marriage comes to an end, such as a month or two. This form of marriage was allowed at one time, and then was abrogated and prohibited for the Islamic Ummah (nation based on one creed). It was reported in the Sahih (authentic) Hadith that the Prophet (peace be upon him) said: 
I permitted you to contract Mut`ah marriage (temporary marriage for a stipulated period), but Allah has forbidden it (now) until the Day of Resurrection. He who has any (woman with this type of marriage contract) he should let her go, and not take back anything you have given to them as Mahr (mandatory gift to a bride from her groom).
It was authentically reported on the authority of `Aly (may Allah be pleased with him), Salamah ibn Al-Akwa`, Ibn Mas`ud and others that the Messenger of Allah (peace be upon him) prohibited Mut`ah marriage (temporary marriage for a stipulated period), so it was settled in Shari`ah (Islamic law) that it is prohibited and that Shar`y (Islamically lawful) marriage is one in which a man and a woman want to live with each other forever, for the purpose of achieving chastity, procreation and cooperation in goodness. This is the Shar`y marriage permitted by Allah, whose conditions were previously mentioned. Allah (Glorified and Exalted be He) made it goodness for the Muslim Ummah; it entails cooperation, increase of the progeny, chastity of men and women and their favor towards each other. The man does a favor to the woman by keeping her chaste, providing for her, maintaining her, protecting her from immoral men and so on. A woman, on the other hand, helps her husband in his worldly and spiritual affairs, keeps him chaste, and helps him during calamities. Mut`ah marriage (temporary marriage for a stipulated period) was abrogated in Islam forever. `Umar ibn Al-Khattab (may Allah be pleased with him) used to threaten those who did it with stoning to death like an adulterer, because Allah prohibited it in Shari`ah (Islamic law) forever. However, Al-Rafidah (a Shiitic group) still consider this form of marriage lawful and practice it, as reported in their books. This is one of the matters that were used against them and one of their deviations from the straight path. Thus, no reasonable person should believe them;we should beware of their falsehood. A Mu’min (believer) should unmistakably acknowledge that this form of marriage is invalid and prohibited by Allah (Exalted be He). It was already mentioned the Hadith of Samrah ibn Ma`bad Al-Jahni, on the authority of the Prophet (peace be upon him) that he said:
I permitted you to contract Mut`ah marriage, but Allah has forbidden it (now) until the Day of Resurrection. He who has any (woman with this type of marriage contract) he should let her go, and do not take back anything you have given to them as Mahr.(Related by Muslim in his Sahih)This Nas (Islamic text from the Qur’an or the Sunnah) and others that carry the same meaning indicate that Naskh (abrogation) remains in effect until the Day of Resurrection; there is no way that it is still Halal (lawful). Rather, it was abrogated and will remain so until the Day of Resurrection. Temporary marriage is in which a man and a woman agree to marry for a fixed period of time. When this period comes to an end, they separate without the need for Talaq (divorce pronounced by a husband). They might stipulate divorce, but it is Mut`ah Talaq (temporary divorce) as well; they might agree upon marrying for two or three months, then he divorces her and she observes `Iddah (woman’s prescribed waiting period after divorce or widowhood). Temporary marriage is Mut`ah marriage (temporary marriage for a stipulated period) in all cases, whether there is divorce or just separation at the end of its fixed time. It is Haram (prohibited) according to the legal textand Ijma` (consensus of scholars) among Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream).
Minna and Fariba are neighbours and good friends. They support one another. Both have to live under the pervasive curtailment of women’s rights and the double standards of today’s Iranian society. They make a living walking the streets looking for men. They have a choice between leaving their small children at home alone or bringing them along when they have sex with men.
The film is a sympathetic portrait of the two women, exploring their day-to-day life and the workings of prostitution in a country that bans it and prosecutes adulterers, sometimes with the penalty of capital punishment.
Many of the clients find a way to buy sex and still comply with Muslim law: they marry the women in what is called ‘Sighe’, a temporary marriage sanctioned in Shia Islam. Sighe can last from two hours up to 99 years. Both Minna and Fariba enter into Sighe with clients, and Fariba is in a Sighe marriage with a neighbour, Habib, that lasts six months. Giving his perspective on temporary marriage, Habib says that Sighe is a way to help poor women, it is an act of mercy in the name of Allah.
The film follows the two women for more than a year. It describes their middle-class backgrounds and their submission to treacherous men and drugs. We see how Fariba manages to quit drugs and prostitution, only
Please note that that the Shi’ite continuation of Mut’ah or Sighe (temporary marriage) is against what the Prophet (s) himself and Caliph Omar (r) allowed. Please see Fatwa above by Sheikh Yusuf Al Qardawi, one of the foremost global Islamic scholar.
By Aishah Mohd. Nasarruddin, trainee lecturer in women’s health development unit, Universiti Sains Malaysia.
Drifted and Forgotten
The flourishing of prostitution in Muslim countries is a paradox that we often overlook as a problem of our ummah. As prostitution is condemned and forbidden in Islam, and these women, to an extent, are marginalized and invisible in our community, many of us are not aware of the magnitude and realities of this problem. We do not consider them as a cause worth fighting for as we do for the betterment of the poor, abused, homeless, oppressed and ailing. To make matters worse, misinformation is widespread and the voices of former prostitution victims are systematically silenced.
Among the factors contributing to the widespread practice of prostitution among Muslim countries include:
Majority of us may have the idea that prostitution is a choice and the women enjoy what they do. The reality is quite the contrary for many of them. On many occasions, deprivations, conflicts, and difficult circumstances often lead to desperation, and desperation forces these women into the practice of prostitution. Many are uneducated women who live in poverty and possess few marketable skills. My research finds that prostitutes are many times:
While we criminalize them for living in adultery, spreading diseases, disrupting family institutions, and giving birth to innocent, illegitimate children who suffer for having dishonorable mothers, we fail to see the other spectrum of the consequences of prostitution. The consequences are not only devastating to the society, but also to the prostitute herself as a person. It completely destroys her already shattered life, being reduced down to a depersonalized, sexual object. She develops a personality where she is unable to develop trust in relationships and slowly numbs herself, to the point where she loses the ability to feign attachments to anyone or anything. In order to survive this overwhelming, daily ordeal, she dissociates from her real self, originally as a defense mechanism; sadly, it reaches to the point of complete shut down, where she is stripped of her identity, and over time, she disappears. […]
What can we do to help?
1. Reach out wherever possible to our sisters who are prostitutes: In regions where prostitution remains legal, it may be easier to reach out to them because they are registered under the profession and therefore can be identified. For example, in Turkey, sociologists and psychologists interviewed 3,000 registered prostitutes working at brothels to determine whether they had been forced into the job and if they would prefer another line of employment.
On the other hand, where prostitution is generally illegal, it is difficult and rather unsafe to reach them. Many things can happen if you are at the wrong place at the wrong time. They fear that ‘outsiders’ would turn them in to the authorities to be penalized, especially the prostitutes who are linked to pimps, traffickers, and corrupt officials. […]
2. Put prostitutes in touch with reputable and experienced, relevant NGOS. What we can do to reach out is put them in contact with experienced volunteers from reputable organizations such as NGOs working on reproductive and health education, or NGOs that conduct programs to keep children from red-light districts in school. […]
3. Include prostitutes in legitimate and Islamic income-generating programs. We should include them in income-generating programs so that they can have a regular income, which hopefully would decrease the chance of them resorting back to prostitution. […]
4. Criminalize the trafficking and buying of sex. On a larger scale, there should be a focus shift to criminalize the buying rather than the selling of sex. The burden of punishment should be on the clients who perpetuate the sex trade rather than the women who are trapped in the situation. For example, in Sweden, prostitution is officially acknowledged as a form of male sexual violence against women and children. Swedish policy addresses the issue of prostitution and trafficking by focusing on the root cause […].
[Please click here to read more.]
Caliph Umar’s (r) Control Of Sexuality Laxity
In the days of ignorance sexual laxity was the order of the day. Islam stood for reform in the moral and social fields, and condemned sexual laxity in all forms. Under Islam a limitation was placed on the number of wives one could marry. Such number was not to exceed four, and it was enjoined that all the wives should be treated alike with due justice. Lapidation was provided as the punishment for those found guilty of adultery.
When Umar became the Caliph he took further steps to rid the society of sexual laxity.
In the days of ignorance poetry was pressed into service as an instrument of moral laxity. The poets indulged in ribald poems. They named their sweethearts in their poems and by indulging in poetic licence compromised the honour and integrity of ladies. Then where ladies were no party to love the poets in their imagination made their beloveds return their love in passionate terms. Such poetry did considerable social harm, and disturbed domestic peace in many a home. Umar took cognisance of this unsocial practice. He commanded the poets not to mention the names of ladies in their poems. He also issued directions that the poets should not indulge in any versification calculated to encourage moral depravity. Where some poets inadvertently or otherwise contravened these instructions they were flogged or punished.
Mutah in some form or the other was permissible or at least not expressly forbidden before the time of Umar. Umar felt that Mutah “hereunder a man married a woman for a specified number of days amounted to disguised prostitution and this led to moral laxity. Umar accordingly passed an order prohibiting Mutah. He declared that it was open to a person to divorce a woman after regular marriage for any valid reason, but a marriage which was stipulated to be dissolved after a specified number of days was repugnant to the spirit of Islam which stood for stability of domestic homes. Umar elaborated that the purpose of marriage was to set up homes with a view to getting children and Mutah negated such objects. Moreover in the case of Mutah the children born of such union were to be subject to social disability which was detrimental to social order.
Under the Islamic law divorce was permissible. The Holy Prophet however took pains to explain that divorces which disrupted family life were distasteful to God. People were enjoined not to be hasty in the matter of divorce. Divorce could be effective only when three divorces were given. The idea was to provide some opportunity for reconciliation. When under Umar more countries were conquered and women from other countries became available for the Muslims, some Muslims resorted to the practice of announcing three divorces simultaneously. In order to put a stop to this unsocial practice Umar laid down that if a person gave three talaqs simultaneously such divorce would be irrevocable.
With the conquest of Iraq and Syria, Iraqi and Syrian women became available to the Muslims. Attracted by the beauty of these women, the Muslims divorced their Arab wives. That created a social crisis which led to sexual laxity. Umar accordingly ordered that marriages with foreign ladies should be permitted under exceptional circumstances. Hudhaifa was the administrator of al Madina and he married a Christian beauty of Iraq. When this was brought to the notice of Umar he required Hudhaifa to divorce the Christian beauty, Hudhaifa said that he would not comply with the order unless he was told whether his marriage was unlawful or else; the Caliph referred to the authority under which he wanted him (Hudhaifa) to divorce his legally wedded wife. Umar wrote to say that the marriage he had contracted was not unlawful, but he had been advised to divorce the Christian beauty as it was bound to adversely affect the interests of Arab ladies. Moreover if the Muslims married non-Muslim ladies merely for tbeir beauty that would encourage sexual laxity. Thereupon Hudhaifa divorced his Christian wife.
Besides four lawful wives Islam permitted any man to take over any number of slave girls to bed. These slave girls were to be the property of the Master and he could sell them any time. With the extension in conquests the number of available slave girls increased and Umar felt that this would promote sexual laxity. He ordered that Umm ul Walad that is such slave girls who bore children to their masters would stand emancipated. This had the effect that such women could no longer be treated as concubines and were to be given the status of regular wives or divorced when they could, as free women, marry other persons.
Source: Hadrat Abu Bakr, Umar, Usman, Ali (ra) 4 Vol. Set
Upon being critiqued by Umman bin Sawad for his decision, Umar (r) explained why he prohibited Mutah:
About the Mutah, Umar said:
“Mutah was an ancient practice with the Arabs. The Holy Prophet did not like the practice though he tolerated it on some occasions due to special circumstances. Even then on at least two occasions he prohibited the practice. God has spoken of the sanctity of the marriage ties, and if the marriage is held sacred on one side and Mutah is allowed on the other that would be inconsistent. If Mutah is allowed that would be a sort of sanctioned prostitution. That is repugnant to Islam. If any person marries the idea is to establish a home. If a person marries for a few specified days that is foreign to the establishment of a home. Mutah is thus repugnant to Islam. If any person wants to dissolve the marriage after a few days it is open to him to give the divorce in the usual way. I have prohibited Mutah in the interests of the sanctity and integrity of Muslim homes. That is a social reform. There is no express injunction allowing Mutah and by disallowing it I have not contravened any provisions of Islamic law.”
y Islam Prohibits Fornication and AdulteryThis video explains the beautiful wisdom of Islam prohibiting having girlfriends, fornication and adultery. It also explains a little bit on the relationship between husband and wives.http://www.TheDeenShow.com, speaker: Abdur-Raheem Green
Additional related articles:
1. Islam and Extra-marital Affairs in the Workplace.
© 2024, All Rights Reserved by Pakistan Think Tank.
