HUKUM MENGGUNAKAN PIL PENUNDA HAID

HUKUM

MENGGUNAKAN PIL PENUNDA HAID

Masalah penggunaan pil penunda haid bagi wanita muslimah yang ingin menyempurnakan ibadahnya baik itu puasa ramadhan maupun haji, maka sebelumnya perlu diingat bahwa para ulama sepakat, wanita muslimah yang kedatangan haid pada bulan ramadhan yang penuh berkah itu tidak wajib puasa. Artinya tidak wajib berpuasa pada bulan itu dan wajib mengqodho’nya pada bulan yang lain.Hal ini merupakan kemurahan dari Allah Subhanahu Wata'ala dan rahmatnya kepada wanita yang sedang haid, karena pada waktu itu kondisi badan seorang wanita sedang lelah dan urat-uratnya lemah. Dalam hal ini syekh al-Qordhowi berkata, ”lebih afdhol jika segala sesuatu berjalan secara alamiah sesuai dengan tabiat dan fitronya. Oleh sebab itu, Allah Subhanahu Wata'ala mewajibkan berbuka bagi muslimah yang sedang haid dan bukan sekedar membolehkan untuk berbuka. Apabila ia berpuasa, maka puasanya tidak akan diterima bahkan berdosa. Dia wajib mengqodho’nya pada hari-hari lain sebanyak hari-hari ia tidak berpuasa.

Hal ini sudah dilakukan para muslimah sejak  jaman Ummahatul Mu’minin dan para sahabat wanita serta para muslimah yang mengikuti jejak mereka dengan baik. Kalau demikian, tidak ada halangan bagi wanita muslimah untuk berbuka puasa apabila siklus menstruasinya (haid) itu datang pada bulan ramadhan, tetapi ia wajib mengqodho’nya setelahnya sebagaimana diriwayatkan dari Aisyah r.a ia berkata,” Kami diperintahkan mengqodho’ puasa dan tidak diperintahkan mengqodho’ sholat.” (HR Bukhori)

Namun demikian, jika ada wanita Muslimah menggunakan pil untuk mengatur atau menunda waktu haidnya sehingga ia dapat terus berpuasa pada bulan ramadhan maupun ibadah haji, maka hal ini tidak dilarang dengan syarat pil tersebut tidak membawa efek samping medis yang membahayakan dirinya dan dapat dipertanggungjawabkan keamanannya sehingga tidak menimbulkan mudhorot baginya. Untuk mengetahui hal ini, sudah tentu harus dikonsultasikan dulu dengan ahli obstetric (dokter ahli kandungan). Sehingga hal itu tidak mempengaruhi system kehamilan. Apabila dokter menyatakan bahwa penggunaan pil tersebut tidak membahayakan dirinya, maka ia boleh menggunakannya. Dan puasa yang dilakukannya dengan mengundurkan masa haid dari masa kebiasaannya tetap sah dan diterima (maqbul) insya Allah apabila memenuhi syarat dan rukun lainnya dengan meninggalkan segala pantangannya.Akan tetapi jika hal itu memiliki pengaruh negative bagi kesehatannya maka dilarang[1]

Diriwayatkan dari imam Ahmad r.a sesungguhnya ia berkata, ”Tidaklah mengapa seorang wanita muslimah menggunakan pil penunda haid, apabila pil itu sudah diketahui keamanannya”.[2]

Praktik dilapangan sering terjadi, mereka yang menggunakan pil penunda haid, masih saja datang bulan. Bagaimana menghadapi masalah demikian? Dalam hal ini, para ulama terbagi menjadi tiga golongan:

Pertama, jumhur ulama berpendapat bahwa wanita tersebut harus menunggu sampai ia suci darinya, kemudian ia thawaf ifadhah (rukun). Apabila rombongan wanita tersebut akan pulang ke negerinya, sedangkan wanita ini belum juga suci dan ia takut terpisah dari rombongannya, maka ia boleh pulang dan kembali pada suatu waktu dalam keadaan suci, untuk melaksanakan thawaf ifadloh tersebut. Alasan mereka adalah adanya hadits Nabi yang diriwayatkan oleh Bukhori dan Muslim dari ‘Aisyah r.a Rasulullah Shollallohu'AlaihiWasallam  bersabda, “Jika engkau haid, maka lakukanlah amalan-amalan haji, tetapi jangan engkau thawaf di Baitullah (ka’bah) sampai engkau suci”Dalam hadits lainNabi mnyatakan bahwa: “Thowaf adalah sholat, hanya saja Allah memperkenankan dikalah thawaf berbicara. Barang siapa yang akan berbicara berbicaralah yang baik-baik saja”.(HR. at-Turmudzi dari ibnu Abbas).

Kedua, ulama Hanafi berpendapat : bahwa wanita yang datang bulan tersebut, jika khawatir ditinggal oleh rombongannya, maka maka ia boleh melakukan thawaf ifadloh (setelah ia mandi besar), tetapi ia harus membayar dam seekor unta, atau seekor sapi. Alasan mereka bahwa wanita tersebut mempunyai udzur yang sulit untuk dihindari.

Disamping itu juga ia pulang kenegerinya, sulit untuk kembali hanya untuk melakuan thawaf. Dalam kaidah hukum islam dikatakan, ”Jika persoalan itu sulit, maka agama memberikan kelapangan (kemudahan).

Ketiga, Ibnu Taimiyah dan Ibnu Qoyyim dari ulama Hambali berpendapat, “ bahwa wanita itu boleh melakukan thawaf ifadlah, jika sampai waktu keberangkatan rombongan belum juga suci, dengan syarat ia harus mandi besar terlebih dahulu,          kemudian ia membalut tempat keluarnya darah agar tidak mengotori masjid dan wanita terebut tidak perlu membayar dam(denda), karena situasi dan kondisi wanita itu tidak ada pilihan lain yang lebih ringan untuk melaksanakan thawaf.

Dalam surat At-Tagobun ayat 16 Allah berirman, “Maka bertaqwalah kamu kepada allah menurut kesanggupanmu”. Dan ayat 42 surat Al A’rof menyatakan, “Dan Orang –orang yang beriman dan mengerjakan amal-amal sholeh, kami tidak memikulkan kewajiban kepada diri seseorang melainkan sekedar kesangupan, mereka itulah penghini –penghuni surga mereka kekal didalamnya.”

Jadi kesimpulannya minum pil penunda haid, bagi wanita muslimah untuk kelancaran suatu amal ibadah hukumnya boleh. Jika masih juga datang bulan pada waktu pelaksanaan ibadah haji, ada pendapat ulama yang menyatakan bahwa yang bersangkutan segera mandi besar dan balut tempat keluarnya darah, setelah itu lakukan thowaf dan thawaf dinyatakan sah.

Selamat menunaikan ibadah puasa dan haji , semoga menjadi haji mabrur. Amin……

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[1] Lajnah daimah : 5 / 400

[2] Al mugni : 1 / 450

mohammad

You Must Know This Man
Muhammad (pbuh)
The Ideal Prophet

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"Every Prophet of Allah came to this world as a witness, or aharbinger of good tidings, or as a warner, or as a summonner, but never in the past there came a prophet who combined all these qualities. There were witnesses to Allah's majesty and, overlordship, like Jacob, Issac and Ishmael. Others like Abraham and Jesus were the heralds of glad tidings. There were also warners like Noah, Hud, and Shu'yeb, the main point of their warnings was terrible punishment awating the evil-doers. Then, there were the prophets like Joseph and Jonah whose teachings set the tone for those who summon to divine guidance. But the messenger par excellence who had all these marks of prophethood - a witness as well as a welcomer, a warner as well as a caller and who was a distinguished Apostle in every aspect was none other than Saidina Muhammad (pbuh). He was sent to be sent to the world as the last Prophet, the final one, after whom no other messenger was to be sent again by Allah. This is the reason why he was granted a shari'ah or the law that was perfect and final requiring no revision in the days to come.
For the teaching of the last Prophet were to be everbinding, to remain unchanged to the end of time, he was sent as a acme of perfection with over-flowing guidance and resplendent light. This is an indisputable fact attested by history."
-SAYID SULAIMAN NADWI in Muhammad The Ideal Prophet.

The non-Muslim verdict on Prophet Muhammad (pbuh)

K.S Ramakrishna Rao, an Indian Professor of Philosophy in his booklet, ("Muhammad, The Prophet of Islam") calls him the:
"Perfect model for human life."
Prof. Ramakrishna Rao explains his point by saying:
"The personality of Muhammad (pbuh), it is most difficult to get into the whole truth of it. Only a glimpse of it can I catch. What a dramatic succession of picturesque scenes! There is Muhammad (pbuh), the Prophet. There is Muhammad (pbuh), the Warrior, Muhammad (pbuh), the Businessman; Muhammad (pbuh), the Statesman; Muhammad (pbuh), the Orator; Muhammad (pbuh), the Reformer; Muhammad (pbuh), the Protector of Slaves; Muhammad (pbuh), the Emancipator of Women; Muhammad (pbuh), the Judge; Muhammad (pbuh), the Saint. All in all these magnificent roles, in all these departments of human activities, he is like a hero."
Michael Hart in "The 100, A Ranking of the Most Influential Persons in the History," New York, 1978., p. 33
"My choice of Muhammad (pbuh) to lead the list of world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in the history who was supremely successful on both the secular and religious level. It is probable that the relative influence of Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. It is this unparalleled combination of the secular and religious influence which I feel entitles Muhammad (pbuh) to be considered to be the most influential single figure in human history."
M.K Gandhi, statement published in "Young India," 1924
I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind..........I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his mission.
These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was no more for me to read of that great life."
THOMAS CALYLE in his HEROES AND HEROWORSHIP, was simply amazed as to:
"how one man single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades."
Sir Bernard Shaw in "THE GENUINE ISLAM, Singapore, Vol. 1, No. 8, 1936"
"If any religion had the chance of ruling over England, nay Europe within the next hundred years, it would be Islam."
"I have always held the religion of Muhammad (pbuh) in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilation capacity to the changing phase of existence, which can make itself appeal in every age. I have studied him (Muhammad (pbuh)) - the wonderful man and in my opinion far from being an anti-Christ, he must be called the savior of humanity."
"I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesized about the faith in Muhammad (pbuh) that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe today."
Sir Bernard Shaw said about him:
He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come.
EDWARD GIBBON and SIMON OCKLEY speaking on the profession of ISLAM write:
"'I BELIEVE IN ONE GOD, AND MAHOMET, AN APOSTLE OF GOD' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honor of the Prophet has never transgressed the measure of human virtues; and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion."
(HISTORY OF THE SARACEN EMPIRES, London, 1870, p. 54)
Alfonso de Lamartine, the renowned historian speaking on the essentials of human greatness wonders:
"Never has a man set for himself, voluntarily or involuntarily, a more sublime aim, since this aim was superhuman; to subvert superstitions which had been imposed between man and his Creator, to render God unto man and man unto God; to restore the rational and sacred idea of divinity amidst the chaos of the material and disfigured gods of idolatry, then existing. Never has a man undertaken a work so far beyond human power with so feeble means, for he (Muhammad (pbuh)) has in conception as well as in execution of such a great design, no other instrument than himself and no other aid except a handful of men living in a corner of the desert. Finally, never has a man accomplished such a huge and lasting revolution in the world, because in less than two centuries after its appearance, Islam, in faith and in arms reigned over the whole of Arabia, and conquered, in God's name, Persia, Khorasan, Transoxania, Western India, Syria, Egypt, Abyssina, all the known parts of Northern Africa, numerous islands of the Mediterranean Sea, Spain, and part of Gaul."
"If greatness of purpose, smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislation, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls....his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was two-fold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words.
"Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire, that is MUHAMMAD. As regards all the standards by which Human Greatness may be measured, we may well ask, IS THERE ANY MAN GREATER THAN HE?"
(Alfonso de Lamartine, HISTOIRE DE LA TURQUIE, Paris, 1854, Vol.II, pp 276-277)
Dr. Gustav Well in "History of Islamic Peoples."
"Muhammad was a shining example to his people. His character was pure and stainless. His house, his dress, his food - they were characterized by a rare simplicity. So unpretentious was he that he would receive from his companions no special mark of reverence, nor would he accept any service from his slave which he could do for himself. He was acceptable to all and at all times. He visited the sick and was full of sympathy for all. Unlimited was his benevolence and generosity as also was his anxious care for the welfare of the community."
J.W.H. Stab in "Islam and its founder"
"Judged by the smallness of means at his disposal, and the extent and permanence of the work he accomplished, his name in world's history shines with a more specious lustre than that of the Prophet of Makkah. To the impulse which he gave numberless dynasties have owed their existence, fair cities and stately places and temples have arisen, and wide provinces became obedient to the faith. And beyond all this, his words have governed the belief of generations, been accepted as their rule of life, and their certain guide to the world to come. At thousand shrines the voices of the faithful invoke blessings on him, whom they esteem the very Prophet of God, the seal of the Apostles...
Judged by the standards to human renown, the glory of what mortal can compare with this?"
Edward Montet
Islam is a religion that is essentially rationalistic in the wildest sense of this term considered etymologically and historically...the teaching of the Prophet, the Quran has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur of majesty, and invariable purity and with note of sure conviction, which it is hard to find surpassed outside the pale of Islam...A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary outstanding might be expected to posses and does indeed possess a marvelous power of winning its way into the consciences of men."
"La propagnde Chretienne et ses Adversaries Musulmans," Paris 1890.(Also in T.W.Arnoldin " The Preaching of Islam," London 1913.)
Arthur Glyn Leonard in "Islam, her Moral and Spiritual values."
"It was a genius of Muhammad, the spirit that he breathed into the Arabs through the soul of Islam that exalted the. That raised them out of the lethargy and low level of tribal stagnation up to the watermark of national unity and empire. It was in the sublimity of Mohammed's deism, the simplicity, the sobriety and purity it inculcated the fidelity of its founder to its own tenets, that acted on their moral and intellectual fiber with all magnetism of inspiration."
Speaking on the subject of equality before God in Islam, the famous poetess of India, SAROJINI NAIDU says:
"It was the first religion that preached and practiced democracy; for, in the mosque when the call for prayer is sounded and worshipers are gathered together, democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim; "God Alone is Great" ... I have been struck over and over again by this invisible unity of Islam that makes man instinctively a brother."
(S. Naidu, IDEALS OF ISLAM, vide Speeches & Writings, Madras, 1918, p. 169)
Lane Poole
He was the most faithful protector, the Sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence, those who came near him loved him; they who described him would say, "I have never seen his like either before or after." He was of great taciturnity, but when he spoke it was with emphasis and deliberation, and no one could forget what he said ...
in 'Speeches and Table Talk of the Prophet Muhammad'
Professor Jules Masserman:
"People like Pasteur and Salk are leaders in the first sense. People like Gandhi and Confucius, on one hand, and Alexander, Caesar and Hitler on the other, are leaders in the second and perhaps the third sense. Jesus and Buddha belong in the third category alone. Perhaps the greatest leader of all times was Mohammed, who combined all three functions. To a lesser degree, Moses did the same."
Diwan Chand Sharma says:
"Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him."
(D.C. Sharma, The Prophets of the East, Calcutta 1935, page 122)
John William Draper, M.D., L.L.D.:
"Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia the man who, of all men exercised the greatest influence upon the human race . . . Mohammed . . ."
A History of the Intellectual Development of Europe, London 1875, Vol. 1, pp. 329-330
John Austin, "Muhammad the Prophet of Allah," in T.P.'s and Cassel's Weekly for 24th September 1927:
"In little more than a year he was actually the spiritual, nominal and temporal rule of Medina, with his hands on the lever that was to shake the world."
In the words of PROF. HURGRONJE:
"The league of nations founded by the prophet of Islam put the principle of international unity and human brotherhood on such universal foundations as to show candle to other nations." He continues: "The fact is that no nation of the world can show a parallel to what Islam has done towards the realization of the idea of the League of Nations."
Annie Besant:
"It is impossible for anyone who studies the life and character of the great prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new of reverence for that mighty Arabian teacher."
The Life and Teachings of Muhammad, Madras 1932, page 4
Encyclopedia Britannica:
"Muhammad is the most successful of all Prophets and religious personalities."
Encyclopedia Britannica further confirms:
"....a mass of detail in the early sources show that he was an honest and upright man who had gained the respect and loyalty of others who were like-wise honest and upright men." (Vol. 12)
Rev. R. Bosworth-Smith in "Mohammed and Mohammedanism 1946:"
"By a fortune absolutely unique in history, Mohammed is a threefold founder of a nation, of an empire, and of a religion."
Rev. R. Bosworth-Smith:
"Head of the State as well as the Church, he was Caesar and Pope in one; but, he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue. If ever a man had the right to say that he ruled by a right divine, it was Muhammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life."

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gender equity in islam

World Assembly of Muslim Youth - WAMY Studies on Islam

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I. Introduction & Methodology

When dealing with the Islamic perspective of any topic, there should be a clear distinction between the normative teachings of Islam and the diverse cultural practices among Muslims, which may or may not be consistent with them. The focus of this paper is the normative teachings of Islam as the criteria to judge Muslim practices and evaluate their compliance with Islam. In identifying what is "Islamic" it is necessary to make a distinction between the primary sources of Islam (the Qur'an and the Sunnah) and legal opinions of scholars on specific issues, which may vary and be influenced by their times, circumstances, and cultures. Such opinions and verdicts do not enjoy the infallibility accorded to the primary and revelatory sources. Furthermore, interpretation of the primary sources should consider, among other things:
(a) The context of any text in the Qur'an and the Sunnah. This includes the general context of Islam, its teachings, its world view, and the context of the surah and section thereof.
(b) The occasion of the revelation, which may shed light on its meanings.
(c) The role of the Sunnah in explaining and defining the meaning of the Qur'anic text.
This paper is a brief review of the position and role of woman in society from an Islamic perspective. The topic is divided into spiritual, economic, social, and political aspects.

II. The Spiritual Aspect

1. According to the Qur'an, men and women have the same spiritual human nature: O mankind: Reverence your Guardian Lord Who created you from a single person created of like nature his mate and from them twain scattered (like seeds) countless men and women; reverence Allah through Whom you demand your mutual (rights) and (reverence) the wombs (that bore you): for Allah ever watches over you. (Qur'an 4:1)
   It is He who created you from a single person and made his mate of like nature in order that he might dwell with her (in love). When they are united she bears a light burden and carries it about (unnoticed). When she grows heavy they both pray to Allah their Lord (saying): "If You give us a goodly child we vow we shall (ever) be grateful." (Qur'an 7:189)
   (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and Her is the One that hears and sees (all things.) (Qur'an 42:11)
   
2. Both genders are recipients of the "divine breath" since they are created with the same human and spiritual nature (nafsin-waahidah): But He fashioned him in due proportion and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks to you give (Qur'an 15:29)
   
3. Both genders are dignified and are trustees of Allah on earth. We have honored the children of Adam, provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation. (Qur'an 17:70)
   Behold your Lord said to the angels: "I will create a vicegerent on earth." They said "Will you place therein one who will make mischief therein and shed blood? Whilst we do celebrate Your praises and glorify Your holy (name)?" He said: "I know what you do not." (Qur'an 2:30)
   
4. According to the Qur'an, woman is not blamed for the "fall of man." Pregnancy and childbirth are not seen as punishments for "eating from the for bidden tree." On the contrary, the Qur'an considers them to be grounds for love and respect due to mothers. In narrating the story of Adam and Eve, the Qur'an frequently refers to both of them, never singling out Eve for the blame:
   O Adam! Dwell you and your wife in the garden and enjoy (its good things) as you [both] wish: but approach not this tree or you [both] run into harm and transgression. Then began Satan to whisper suggestions to them bringing openly before their minds all their shame that was hidden from them (before): he said "Your Lord only forbade you this tree lest you [both] should become angels or such beings as live for ever." And he swore to them both that he was their sincere adviser. So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that Satan was an avowed enemy unto you?" They said: "Our Lord! We have wronged our own souls: if you forgive us not and bestow not upon us Your mercy we shall certainly be lost." (Allah) said: "Get you [both] down with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time." He said: "Therein shall you [both] live and therein shall you [both] die; and from it shall you [both] be taken out (at last)." O you children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! O you children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the garden stripping them of their raiment to expose their shame: for he and his tribe watch you from a position where you cannot see them: We made the evil ones friends (only) to those without faith. (Qur'an 7:19 27)
   On the question of pregnancy and childbirth, the Qur'an states:
   And We have enjoined on the person (to be good) to his/her parents: in travail upon travail did his/her mother bear his/her and in years twain was his/her weaning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) Goal. (Qur'an 31:14)
   We have enjoined on the person kindness to his/her parents: in pain did his/her mother bear him/her and in paid did she give him/her birth. The carrying of the (child) to his/her weaning is ( a period of) thirty months. At length when he/she reaches the age of full strength and attains forty years he/she says "O my Lord! Grant me that I may be grateful for Your favor which You have bestowed upon me and upon both my parents and that I may work righteousness such as You may approve; and be gracious to me in my issue.Truly have I turned to You and truly do I bow (to You) in Islam [submission]." (Qur'an 46:15)
   
5. Men and women have the same religious and moral duties and responsibilities. They both face the consequences of their deeds: And their Lord has accepted of them and answered them: "Never will I suffer to be los the work of any of you be it male or female: you are members of one another ..." (Qur'an 3:195)
   If any do deeds of righteousness be they male or female and have faith they will enter paradise and not the least injustice will be done to them. (Qur'an 4:124)
   For Muslim men and women and for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward. (Qur'an 33:35)
   One Day shall you see the believing men and the believing women how their Light runs forward before them and by their right hands: (their greeting will be): "Good news for you this Day! Gardens beneath which flow rivers! To dwell therein for ever! This is indeed the highest Achievement!" (Qur'an 57:12)
   
6. Nowhere dow the Qur'an state that one gender is superior to the other. Some mistakenly translate "qiwamah" or responsibility for the family as superiority. The Qur'an makes it clear that the sole basis for superiority of any person over another is piety and righteousness not gender, color, or nationality: O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Qur'an 49:13)
   
7. The absence of women as prophets or "Messengers of Allah" in prophetic history is due to the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority.

III. The Economic Aspect

1. The Islamic Shariiah recognizes the full property rights of women before and after marriage. A married woman may keep her maiden name.
2. Greater financial security is assured for women. They are entitled to receive marital gifts, to keep present and future properties and income for their own security. No married woman is required to spend a penny from her property and income on the household. She is entitled to full financial support during marriage and during the waiting period ('iddah) in case of divorce. She is also entitled to child support. Generally, a Muslim woman is guaranteed support in all stages of her life, as a daughter, wife, mother, or sister. These additional advantages of women over men are somewhat balanced by the provisions of the inheritance which allow the male, in most cases, to inherit twice as much as the female. This means that the male inherits more but is responsible financially for other females: daughters, wives, mother, and sister, while the female (i.e., a wife) inherits less but can keep it all for investment and financial security without any legal obligation so spend any part of it even for her own sustenance (food, clothing, housing, medication, etc.).

IV. The Social Aspect

First: As a Daughter

1. The Qur'an effectively ended the cruel pre Islamic practice of female infanticide (wa'd): When the female (infant) buried alive is questioned for what crime she was killed. (Qur'an 81 89)
   
2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents upon hearing the news of the birth of a baby girl, instead of a baby boy: When news is brought to one of them of (the birth of) a female (child) his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance and) contempt or bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58 59)
   
3. Parents are duty bound to support and show kindness and justice to their daughters. Prophet Muhammad said: "Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, Allah will enter him into Paradise." [Ahmad]
   "Whosoever supports two daughters til they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together)." [Ahmad]
   
4. Education is not only a right but also a responsibility of all males and females. Prophet Muhammad said: "Seeking knowledge is mandatory for every Muslim ("Muslim" is used here in the generic meaning which includes both males and females).

Second: As a Wife

1. Marriage in Islam is based on mutual peace, love, and compassion, not just the satisfaction of man's needs: And among His Signs is that He created for you mates from among yourselves that you may well in tranquillity with them and He has put live and mercy between your (hearts); verily in that are signs for those who reflect. (Qur'an 30:21)
   (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and He is the One that hears and sees (all things). (Qur'an 42:11)
   
2. The female has the right to accept or reject marriage proposals. Her consent is prerequisite to the validity of the marital contract according to the Prophet's teaching. It follows that if by "arranged marriage" is meant marrying the girl without her consent, then such a marriage is nullifiable is she so wished. "Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice ... (between accepting the marriage or invalidating it)." (Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right to force a husband on them." [Ibn Majah] 3. The husband is responsible for the maintenance, protection, and overall headship of the family (qiwamah) within the framework of consultation and kindness. The mutual dependency and complementary of the roles of males and females does not mean "subservience" by either party to the other. Prophet Muhammad helped in household chores in spite of his busy schedule.
   The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child nor father on account of his child. An heir shall be chargeable in the same way if they both decide on weaning by mutual consent and after due consultation there is no blame on them. If you decide on a foster mother for your offspring there is no blame on you provided you pay (the mother) what you offered on equitable terms. But fear Allah and know that Allah sees well what you do. (Qur'an 2:233)
   The Qur'an urges husbands to be kind and considerate to heir wives even if they do not like them.
   O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness that you may take away part of the marital gift you have given them except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about though it a great deal of good. (Qur'an 4:19)
   Prophet Muhammad taught:
   " I command you to be kind to women ..."
   "The best of you is the best to his family (wife) ..."
   Marital disputes are to be handled privately between the parties whenever possible, in steps (without excesses or cruelty). If disputes are not resolved then family mediation can be resorted to.
   Divorce is seen as the last resort, which is permissible but not encouraged. Under no circumstances does the Qur'an encourage, allow or condone family violence or physical abuse and cruelty. The maximum allowed in extreme cases is a gentle tap that does not even leave a mark on the body while saving the marriage from collapsing.
   
3. Forms of marriage dissolution include mutual agreement, the husband's initiative, the wife's initiative (if part of her marital contract, court decision on the wife's initiative (for a cause), and the wife's initiative without a "cause" provided that she returns the marital gift to her husband (khul' [divestiture]).
4. Priority for custody of young children (up to the age of about seven) is given to the mother. A child later chooses between his mother and father (for custody purposes). Custody questions are to be settled in a manner that balances the interests of both parents and well being of the child

Question of Polygyny (Polygamy)

1. One of the common myths is to associate polygyny with Islam as if it were introduced by Islam or is the norm according to its teachings. While no text in the Qur'an or Sunnah states that either monogamy or polygyny is the norm, demographic data indicates that monogamy is the norm and polygyny is the exception. In almost all countries and on the global level the numbers of men and women are almost even, with women's numbers slightly more than men. As such, it is a practical impossibility to regard polygyny as the norm since it assumes a demographic structure of at least two thirds females, and one third males (or 80 percent females and 20 percent males if four wives per male is the norm!). No Islamic "norm" is based on an impossible assumption.
   
2. Like many peoples and religions, however, Islam did not out law polygyny but regulated it and restricted it. It is neither required nor encouraged, but simply permitted and not outlawed. Edward Westermarck gives numerous examples of the sanctioning of polygyny among Jews, Christians, and others.
3. The only passage in the Qur'an (4:3) which explicitly mentioned polygyny and restricted its practice in terms of the number of wives permitted and the requirement of justice between them was revealed after the Battle of Uhud in which dozens of Muslims were martyred leaving behind widows and orphans. This seems to indicate that the intent of its continued permissibility is to deal with individual and collective contingencies that may arise from time to time (i.e., imbalances between the number of males and females created by wars). This provides a moral, practical, and humane solution to the problems of widows and orphans who are likely to be more vulnerable in the absence of a husband/father figure to look after their needs: financial, companions, proper rearing, and other needs. If you fear that you shall not be able to deal justly with the orphans marry women of your choice two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one ... (Qur'an 4:3)
   
4. All parties involved have options: to reject marriage proposals as in the case of a proposed second wife or to seek divorce or khul' (divestiture) as in the case of a present wife who cannot accept to live with a polygynous husband. While the Qur'an allowed polygyny, it did not allow polyandry (multiple husbands of the same woman). Anthropologically speaking, polyandry is quite rare. Its practice raises thorny problems related to the lineal identity of children, and incompatibility of polyandry with feminine nature.

Third: As a Mother

1. Kindness to parents (especially mothers) is next to worship of Allah: Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in you life say not to them a word of contempt nor repel them but address them in terms of honor. (Qur'an 17:23)
   And We have enjoined on the human (to be good) to his/her parents: in travail upon travail did his/her mother bear him/her and in years twain was his/her waning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) destiny." (Qur'an 31:14)
   
2. Mothers are accorded a special place of honor in Hadeeth too: A man came to the Prophet Muhammad asking: O Messenger of Allah, who among the people is the most worthy of my good companionship? The Prophet said, your mother. The man said then who is next: the Prophet said, Your mother. The man further asked, Then who is next? Only then did the Prophet say, Your father. (al Bukhari)

Fourth: As a Sister in Faith (Generally)

1. According to the Prophet Muhammad's saying: "Women are but sisters (or the other half) of men (shaqa'iq).
   
2. Prophet Muhammad taught kindness, care, and respect of women in general: "I commend you to be kind to women"

Fifth: Issue of Modesty and Social Interaction

1. There exists, among Muslims a big gap between the ideal of the real. Cultural practices on both extremes do exist. Some Muslims emulate non Islamic cultures and adopt the modes of dress, unrestricted mixing and behavior resulting in corrupting influences of Muslims and endangering the family's integrity and strength. On the other hand, in some Muslim cultural undue and excessive restrictions is not seclusion are believed to be the ideal. Both extremes seem to contradict the normative teachings of Islam and are not consistent with the virtuous yet participative nature of the society at the time of the Prophet Muhammad.
2. Parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Qur'an and authentic Sunnah) and as such are seen by believing men and women as divinely based guidelines with legitimate aims, and divine wisdom behind them. They are not male imposed or socially imposed restrictions.
3. The notion of near total seclusion of women is alien to the prophetic period. Interpretation problems in justifying seclusion reflect, in part, cultural influences and circumstances in different Muslim countries.

V. The Legal/Political Aspect

1. Both genders are entitled to equality before the law and courts of law. Justice is genderless. Most references to testimony (witness) in the Qur'an do not make any reference to gender. Some references fully equate the testimony of males and female.
   And for those who launch a charge against their spouses and have (in support) no evidence but their own their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a life. But it would avert the punishment from the wife is she bears witness four times (with an oath) by Allah that (her husband) is telling a lie; And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself is (her accuser) is telling the truth. (Qur'an 24:69)
   One reference in the Qur'an distinguishes between the witness of a male and a female. It is useful to quote this reference and explain it in its own context and in the context of other references to testimony in the Qur'an.
   O you who believe! When you deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write as Allah has taught him so let him write. Let him who incurs the liability dictate but let him fear his Lord Allah and not diminish aught of what he owes. If the party liable is mentally deficient or weak or unable himself to dictate let his guardian dictate faithfully. And get two witnesses out of your own men
   and if there are not two men then a man and two women such as you choose for witnesses so that if one of them errs the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period whether it be small or big: it is just in the sight of Allah more suitable as evidence and more convenient to prevent doubts among yourselves; but if it be a transaction which you carry out on the spot among yourselves there is no blame on you if you reduce it not to writing. But take witnesses whenever you make a commercial contract; and let neither scribe nor witness suffer harm. If you do (such harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things. (Qur'an 2:282)
   A few comments on this text are essential in order to prevent common misinterpretations:
   a) It cannot be used as an argument that there is a general rule in the Qur'an that the worth of a female's witness is only half the male's. This presumed "rule" is voided by the earlier reference (24:69) which explicitly equates the testimony of both genders in the issue at hand.
   b) The context of this passage (ayah) relates to the testimony on financial transactions which are often complex and laden with business jargon. The passage does not make a blanket generalization which would otherwise contradict 24:69 cited earlier.
   c) The reason for variations in the number of male and female witnesses required is given in the same passage. No reference was made to the inferiority or superiority of one gender's witness or the other's. The only reason given is to corroborate the female's witness and prevent unintended errors in the perception of the business deal. The Arabic term used in this passage (tadhilla) means literally "loses the way," "gets confused or errs." But are females the only gender that may err and need corroboration of their testimony. Definitely not, and this is why the general rule of testimony in Islamic law is to have two witnesses even if they are both males. This leaves us with only one reasonable interpretation that in an ideal Islamic society as envisioned by Islamic teachings the female members will give priority to their feminine functions as wives, mothers, and pioneers of charitable works. This emphasis, while making them more experienced in the inner function of the family
   and social life, may not give them enough exposure and experience to business transactions and terminology, as such a typical Muslim woman in a truly Islamic society will not normally be present when business dealings are negotiated and if may present may not fully understand the dealings. In such a case, corroboration by two women witnesses helps them remind one another and as such give an accurate account of what happened.
   d) It is useful to remember that it is the duty of a fair judge, in a particular case, to evaluate the credibility, knowledge and experience of any witness and the specific circumstances of the case at hand.
   
2. The general rule in social and political life is participation and collaboration of males and female in public affairs: The believers, men and women, are protectors one of another; they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (Qur'an 9:71)
   
3. Now there is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in lawmaking, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was done without losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.
4. There is no text in the Qur'an or the Sunnah that precludes women from any position of leadership, except in leading prayer due to the format of prayer as explained earlier and the headship of state (based on the common and reasonable interpretation of Hadeeth). The head of state in Islam is not a ceremonial head. He leads public prayers in some occasions, constantly travels and negotiates with officials of other states (who are mostly males). He may be involved in confidential meetings with them. Such heavy involvement and its necessary format may not be consistent with Islamic guidelines related to the interaction between the genders and the priority of feminine functions and their value to society. Furthermore, the conceptual and philosophical background of the critics of this limited exclusion is that of individualism, ego satisfaction, and the rejection of the validity of divine guidance in favor of other man-made philosophies, values, or "ism." The ultimate objective of a Muslim man or woman is to selflessly serve Allah and the ummah in whatever appropriate capacity.

Conclusion:

1. Textual injunctions on gender equity and the prophetic model are sometimes disregarded by some if not most Muslims individually and collectively. Revision of practices (not divine injunctions) is needed. It is not the revelatory Qur'an and the Sunnah that need any editing or revision. What needs to be reexamined are fallible human interpretations and practices.
2. Diverse practice in Muslim countries often reflect cultural influences (local or foreign), more so than the letter or spirit of the Shariiah.
3. Fortunately, there is an emerging trend for the betterment of our understanding of gender equity, based on the Qur'an and Hadeeth, not on alien and imported un-Islamic or non-Islamic values and not on the basis of the existing oppressive and unjust status quo in many parts of the Muslim world.

Endnotes

1. The term equity is used instead of the common expression 'equality" which is sometimes mistakenly understood to mean absolute equality in each and every detailed item of comparison rather than the overall equality. Equity is used here to mean justice and overall equality of the totality of rights and responsibilities of both genders. It does allow for the possibility of variations in specific items within the overall balance and equality. It is analogous to two persons possessing diverse currencies amounting, for each person to the equivalence of US$1000. While each of the two persons may possess more of one currency than the other, the total value still comes to US$1000 in each case. It should be added that from an Islamic perspective, the roles of men and women are complementary and cooperative rather than competitive.
2. The Sunnah refers to the words, actions, and confirmations (consent) of the Prophet Muhammad in matters pertaining to the meaning and practice of Islam. Another common term which some authorities consider to be equivalent to the Sunnah is the Hadeeth (plural: Ahadeeth) which literally means "sayings."
3. In both Qur'anic references, 15:29 and 32:99, the Arabic terms used are basharan and al Insaun both mean a human being or a person. English translations do not usually convey this meaning and commonly use the terms "man" or the pronoun" him" to refer to "person" without a particular gender identification. Equally erroneous is the common translation of Bani Adam into "sons of Adam" or "men" instead of a more accurate term "children of Adam."
4. The emphasis is ours. The explanatory "both"{ was added whenever the Our'anic Arabic text addresses Adam and Eve, like "lahoma, akala, akhrajahoma." This was done in order to avoid misinterpreting the English term "you" to mean an address to a singular person. For the Biblical version of the story and its implications, see The Holy Bible, RSV, American Bible Society, New York: 1952: Genesis, chapters 23, especially 3:6, 12, 1717; Levi ticus 12:17; 15:19 30; and Timothy 2:11 14.
5. A common question raised in the West is whether a Muslim woman can be ordained as a priest as more "liberal" churches do? It should be remembered that there is no "church" or "priesthood" in Islam. The question of "ordaining" does not arise. However, most of the common "priestly" functions such as religious education, spiritual and social counseling are not forbidden to Muslim women in a proper Islamic context. A woman, however, may not lead prayers since Muslim prayers involve prostrations and body contact. Since the prayer leader is supposed to stand in front of the congregation and may move forward in the middle of crowded rows, it would be both inappropriate and uncomfortable for a female to be in such a position and prostrate, hands, knees and forehead on the ground with rows of men behind here. A Muslim woman may be an Islamic scholar, In the early days of Islam, there were several examples of female scholars who taught both genders.
6. This contrast with the legal provisions in Europe which did not recognize the right until nearly 13 centuries after Islam. "By a series of acts starting with the Married Women's Property Act in 1879, amended in 1882 and 1997, married women achieved the right to won property and to enter into contracts on a par with spinsters, widows, and divorcees." See Encyclopedia Britannica, 1968, vol. 23, p. 624.
7. This period is usually three months. If the wife is pregnant, it extends until childbirth.
8. Ahmad Ibn Hanbal (compiler), Musnad Ibn Hanbal, Dar al Ma'arif, Cairo: 1950 and 1955, vols. 3 and 4. Hadith nos. 1957 and 2104.
9. Narrated in Al Bayhaqi and Ibn Majah, quoted in M. S. Aftfi, Al Martah wa Huququhafi al Islam (in Arabic), Maktabat al Nahdhah, Cairo: 1988, p. 71.
10. Ibn Majah (compiler), Sunan Ibn Majah, Dar Ihya' al Kutub al Arabiyah, Cairo: 1952, vol. 1, Hadith #1873.
11. Matn al Bukhari, op. cit., vol. 3, p. 257.
12. Riyad al Saliheen, op. cit, pp. 140.
13. In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects. If the problem relates to the wife's behavior, her husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem continues, the husband may express his displeasure in another peaceful manner by sleeping in a separate bed from hers. There are cases, however where a wife persists in deliberate mistreatment of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one. Following is the related Qur'anic text:
Men are the protectors and maintains of women because Allah has given the one more (strength) than the other and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill conduct, admonish them (first), (next) refuse to share their beds (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High, great (above you all). (Qur'an 4:34)
Even here, that maximum measure is limited by the following:
a) It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment discussed earlier. Based on the Qur'an and Hadeeth, this measure may be used in the case of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then other measures such as exhortation should be tried first.
b) As defined by the Hadeeth, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadeeth qualified as dharban ghayra mubarrih or light beating was interpreted by early jurists as a (symbolical) use of the miswak (a small natural toothbrush).
They further qualified permissible "beating" as beating that leaves no mark on the body. It is interesting that this latter fourteen centuries old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort and "lesser of the two evils" measure that may save the marriage does not meet the definitions of "physical abuse," "family violence," of "wife battering" in the twentieth century laws in liberal democracies, where such extremes are commonplace that they are seen as national concerns.
c) Permissibility of such symbolical expression of the seriousness of continued refraction does not imply its desirability. In several Ahadeeth, Prophet Muhammad discouraged this measure. Among his sayings: "Do not beat the female servants of Allah," "Some (women visited my family complaining about their husbands (beating them). These (husbands) are not the best of you," "[Is it not a shame that], one of you beats his wife like [an unscrupulous person] beats a slave and maybe he sleeps with her at the end of the day." See Riyad Al Saliheen, op cit., pp. 130 140. In another Hadeeth, the Prophet said:
"How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" Shaheeh Al Bukhari, op. cit., vol. 8, Hadeeth no. 68, pp. 42 43.
d) True following of the Sunnah is to follow the example of the Prophet Muhammad, who never resorted to that measure regardless of the circumstances.
e) Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures, and circumstances but unnecessary in others. Some measures may work in some cases, cultures, or with certain persons but may not be effective in others. By definition a "permissible" it is neither required encouraged, or forbidden. In fact, it may be better to spell out the extent of permissibility such as in the issue at hand, than leaving it unrestricted and unqualified or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way lending to excesses and real abuse.
f) Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an and Hadeeth). Such excesses and violations are to be blamed on the person(s) himself as it shows that he is paying lip service to Islamic teachings and injunctions and is failing to follow the true sunnah of the Prophet.
14. For more details on marriage dissolution and custody of children, see A. Abd al Ati, Family Structure in Islam, Indianapolis: American Trust Publications, 1977, pp. 217 49.
15. For more details on the issue of polygyny, see Jamal A. Badawi, Polygyny in Islamic Law, Plainfield, IN: American Trust Publications, also Islamic Teachings (audio series), Islamic Information Foundation, 1982, album IV.
16. See for example, Edward A. Westermarck, The History of Human Marriage, 4th ed. (London: Macmlllan, 1925), vol 3, pp. 42 43; also Encyclopedia BibRca, Rev. T. K. Cheyene and J. S. Black, eds.) (London: Macmillan, 1925), vol. 3, p 2946.
17. A. M. B. 1. Al Bukhari (compiler) Matn al Bukhari, Cairo: Dar Ihya al Kutub al Arabiyah, n.d., vol. 3 Kitab al Adab, p. 47. Translated by the author. For a similar English translation of this Hadeeth, see Sahih al Bukhari translated by M. M. Khan Maktabat al Riyadh al Hadeethah, Riyadh, Saudi Arabia, i982, colt 8, the Book of ai Adab, Hadeeth no. 2, p. 2.
18. Narrated by Aisha, collected by Ibn Asakir in Silsilat Kunaz al Sunnah 1, Al./ami Al Sagheer, Ist ed. 1410 AH. A computer program.
19. Riyadh al Saliheen, op. cit., p. 139.

Bibliography

I. The Qur'an and Hadeeth
1. The Holy Qur'an: Text, Translation and Commentary by A. Y. Ali, The American Trust Publication, Plainfield, IN 1977.
2. Matn al Bukhari, Al Bukhari (compiler), Dar Ihya al Kutub al Arabiyah, Cairo, Egypt, n.d.
3. Musnad Ahmad Ibn Hanbal, Ibn Hanbal (compiler), Dar Ihya' al Kutub al Arabiyah, Cairo Egypt, 1950 and 1955.
4. Riyadh al Saliheen, Al Nawawi, (compiler) New Delhi, India n.d.
5. Sahih Al Bukhari, M. Khan (translator), Maktabat Al Riaydh Al Hadeethah, Riyadh, Saudi Arabia 1982.
6. Silsilat Kunuz Al Sunnah: Al Jami al Sagheer, 1st ea., 1410 AH, a computer software.
7. Sunan Ibn Majah, Dar Ihya al Kutub al Arabiyah, Cairo: 1952.
II. Other References
1. Al Martah wa Huququha fi al Islam, M. S. Aftfi, Maktabat AlNadhhah, Cairo: 1988.
2. Holy Bible, RSV, American Bible Society, New York: 1952.
3. Encyclopedia Biblica, vol. 3, Rev. T. K. Cheyene and J. S. Black, editors, London: Machollan, 1925.
4. Encyclopedia Britanica, Vol. 23, 1968
5. The History of Human Marriage, vol. 3, Edward A. Westermarck, London: Macmillan, 1925

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islamic article

Khurshid Ahmad

World Assembly of Muslim Youth

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Islam is the religion of truth. It is the embodiment of the code of life which Allah, the Creator and Lord of the universe, has revealed for the guidance of mankind.
For the proper development of human life, man needs two elements: (a) the resources to maintain life and to fulfill the material needs of the individual and society, and (b) knowledge of the principles of individual and social behavior to enable man to fulfill himself and to maintain justice and tranquillity in human life. The Lord of the universe has provided for both of these in full measure. To cater to the material needs of man, He has put all of nature's resources at his disposal. To provide for his spiritual, social, and cultural needs, He has raised His prophets from among men and has revealed to them the code of life that can guide man's steps to the right path. This code of life is known as Islam, the religion preached by all of the prophets of Allah.
Allah said:

Say, "[0 Muhammad] we believe in Allah and in the Revelation given to us, and to Abraham, Ishmael, Isaac Jacob and the Tribes. We believe in the Revelation that was sent to Moses, Jesus and all other Prophets from their Lord. We make no distinction between them, and to Him we surrender." (3:83; 2:136) He has revealed to you (O Muhammad) the scripture with truth, confirming that which was revealed before it even as He revealed the Torah and the Gospel before as a guide to mankind and has revealed the Criterion (for judging between right and wrong). (3:3-4)
All of them called humanity to the way of the Lord, the way of submission to Allah. All of them gave the same message, and all of them stood for the same cause: Islam.

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The Meaning of Islam

Islam is an Arabic word that denotes submission, surrender, and obedience. As a religion, Islam stands for complete submission and obedience to Allah - that is why it is called Islam. The other literal meaning of the word "Islam" is "peace." This signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such a life of obedience brings peace of the heart and establishes real peace in society at large.

Those who believe and whose hearts find rest in the remembrance of Allah-indeed it is in the remembrance of Allah alone that the heart of man finds rest-those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 28-29)

This message was preached by all the Prophets of Allah, who guided man to the right path. But man not only veered away from the right path again and again, but also lost or distorted the code of guidance that the prophets had bequeathed. That was why other prophets were sent to restate the original message and guide man back to the right path. The last of these prophets was Muhammad, who Presented Allah's guidance in its final form and arranged to preserve it for all time. It is this guidance that is now known as Islam and is enshrined in the Qur'an and the life-example (Sunnah) of the Prophet.
The basic Islamic concept is that the whole universe was created by Allah, whom Islam calls Allah, and who is the Lord and the Sovereign of the universe, which He Alone sustains. He created man and appointed for each human being a fixed period of life that he is to spend upon the earth. Allah has prescribed a certain code of life as the correct one for mankind, but has, at the same time, conferred upon man the freedom of choice as to whether or not he adopts this code as the actual basis of his life. One who chooses to follow the code revealed by Allah becomes a Muslim (believer) and one who refuses to follow it becomes a kafir (disbeliever).
A man joins the fold of Islam by honestly believing in and professing faith in the oneness of Allah and the prophet hood of Muhammad. Both of these beliefs are epitomized in the kalimah (the article of faith):
La ilaha illa Allah, Muhammad Rasul Allah. (There is no Allah except Allah; Muhammad is His Prophet.)
The first part of the kalimah presents the concept of tawhid (the oneness of Allah) and its second part affirms the prophet hood of Muhammad.

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Tawhid: The Bedrock of Islam

Tawhid is a revolutionary concept and constitutes the essence of the teachings of Islam. It means that there is only one supreme Lord of the universe. He is omnipotent, omnipresent and the sustainer of the world and of mankind.
Now can one observe the inexhaustible creativity of nature, its purposefulness, its preservation of that which is morally useful and destruction of that which is socially injurious, and yet fail to draw the conclusion that behind nature there is an all-pervading mind of whose incessant creative activity the processes of nature are but outward manifestations? The stars scattered through infinite space, the vast panorama of nature with its charm and beauty, the regular waxing and waning of the moon, the astonishing harmony of the seasons - all of these point towards one fact: there is a Allah. We witness a superbly flawless plan in the universe - can it be without a planner? We see great enchanting beauty and harmony in its working‹can they be without a creator? We observe wonderful design in nature‹can't be without a designer? We feel a lofty purpose in physical and human existence - can it be without a will working behind it? We find that the universe is like a superbly written, fascinating book - can it be without an author? Truly, Allah said:

O, Mankind: worship your Lord, Who created you and those before you, so that you may ward off evil; Who has made the earth a resting place for you, the sky a canopy and Who causes water to pour down from the heavens, thereby producing fruits as food for you. So do not set up rivals to Allah, when you know better. (Qur'an 2:21-22)

This is the basic tenet to which Muhammad asked humanity to adhere. It is an important metaphysical concept and answers the riddles of the universe. It points to the supremacy of law in the cosmos and the all-pervading unity behind the manifest diversity. It presents a unified view of the world and offers the vision of an integrated universe. It is a mighty contrast to the piecemeal views of the scientists and the philosophers and unveils the truth before the human eye. After centuries of groping in the dark, man is now coming to realize the truth of this concept, and modern scientific thought is moving in this direction.
But it is not merely a metaphysical concept: it is a dynamic belief and a revolutionary doctrine. It means that all men are the creatures of one Allah and that they are therefore all equal. Any discrimination based on color, class, race, or territory is unfounded and illusory. It is a remnant of the days of ignorance that chained men down to servitude. Humanity is one single family under Allah, and there can be no sanction for those barriers. Men are one - and not bourgeois or proletarian, white or black, Aryan or non-Aryan, westerner or easterner. Islam gives us a revolutionary concept of the unity of mankind. The Prophet came to unite humanity on the word of Allah, which says:

Cling firmly together by means of Allah's rope, and do not be divided. Remember Allah's favor towards you when you were enemies; He united your hearts so that you became brothers because of His favor. (Qur'an 3:103)

This concept also defines the true position of man in the universe. It says that Allah is the Creator and the Sovereign, while man is His vicegerent on the earth. This exalts man to the noble and dignified position of being Allah's deputy on earth and endows his life with a lofty purpose: to fulfill the will of Allah on earth. This will solve all the perplexing problems of human society and establish a new order wherein equity and justice, as well as peace and prosperity, will reign supreme.
The starting point of Islam is the belief in the oneness of Allah (tawhid).

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Prophet hood and Life after Death

The second part of the kalimah, on the other hand, signifies that Allah has not left man without any guidance for the conduct of his life. He has revealed His guidance through His prophets, and Muhammad was the last prophet. To believe in a prophet means to believe in the revelation that he has received, to accept the law that was transmitted to him by Allah, and to follow the code of conduct that he was instructed to pass on to humanity. Thus the second basic postulate of Islam is to believe in the prophet hood of Muhammad, to accept the religion that he presented, and to follow his commands and his example.
Every prophet of Allah, according to the Qur'an, strove to build man's relationship with Allah on the principle of His sovereignty and the individual's acknowledgment of the authority of the Prophet as a source of divine guidance. Every one of them said: "I am to you Allah's apostle, worthy of all trust. So be committed to Allah, heed Him, and obey me."
The guidance is revealed through the prophets. It is a part of their mission to translate it into practice in their own lives and in the society they try to reform. All of the prophets are representatives of Allah, but they are human beings and their lives are models for mankind. Muhammad, since he was the last prophet, is the final model for mankind. To believe in him as a prophet of Allah means to accept his authority as representative of the Supreme Ruler and to follow his example in thought and behavior. The code of behavior, the standard that determines rightness or otherwise (halal or haram) of any particular thing, was revealed to the Prophet and is known as the Shari'ah (the path). Belief in the Prophet involves acceptance of the Shari'ah and the attempt to implement it in all matters of daily life. This is how the will of Allah is fulfilled on earth. The Qur'an says:

We have not sent any Messenger but that he was to be obeyed with Allah's permission. (4:64)

And about the Prophet, it is explicitly stated that:

Yet by your Lord, they will never believe until they make you a judge concerning what they are disputing among themselves; then they will find no inconvenience for themselves concerning whatever you have decided and submit completely. (4:65)

The test of one's acceptance of Allah and His Prophet lies in conducting all human affairs in accordance with the Law revealed to them:

And those who do not judge by what Allah has sent down are disbelievers. (5:44)

Thus belief in Allah and His Prophet means commitment to obey them and to fashion individual and collective life in the light of the law and the guidance that Allah revealed to His Prophet.
This automatically raises the question: Are those who follow the law and those who refuse to accept or abide by it on the same level of existence? Are they going to be treated in the same way? What are the consequences of differing attitudes and behaviors? This brings us to the third basic postulate of Islam: belief in the Hereafter.
The world, according to Islam, is a place of trial, and man is being judged in it. One day, he will have to give an account of all that he did during his lifetime. After his death, he will be resurrected in a new world, and it is here that he will be rewarded or punished for his deeds and misdeeds. Those who live a life of obedience to the Lord in the present world will enjoy eternal bliss in the Hereafter, and those who disobey His commands will have to face the bitter fruits of their disobedience. According to the Quran:

And every man's deeds have We fastened around his neck, and on the day of resurrection will We bring forth a book which shall be proffered to him wide open: (It will be said to him) "Read your record: This day there need be none but yourself to make out an account against you." (17: 13-14) Whoever comes with a good deed, for him there shall be the like of it tenfold, while whoever comes with an ill-deed, he shall be required with only one like it, and they shall not be treated unjustly. (6:160)

Thus the basic articles of Islamic faith are: (a) belief in the oneness of Allah, (b) belief in the prophets and in the guidance that they bequeathed, (c) belief in the angels, (d) belief in the books, (e) belief in the Day of Judgment, and (f) belief in fate. Whoever professes these beliefs is a Muslim. And all of these concepts are epitomized in the kalimah: There is no Allah but Allah; Muhammad is His Prophet.

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Some Basic Characteristics of Islam

George Bernard Shaw is reported to have said:
"I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phases of existence which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today."
The question is, what are those characteristics of Islam which have won millions of followers to the Faith in the past and which make it so appealing to the modern age? Some of the major characteristics of Islam are given in the following pages.
Simplicity, Rationality and Practicality. Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of Allah, the prophet hood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites and rituals. Everybody may approach the Qur'an directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Qur'an advises him to pray: O, my Lord! Advance me in knowledge (20:1 14). It asserts that those who have no knowledge are not equal to those who have (39:9), that those who do not observe and understand are worse than cattle (7:179), that the meanings of revelation become manifest to those who have knowledge (6:97) and who have understanding (6:98), that whosoever has been given knowledge indeed has been given an abundant good (2:269), that the basic qualifications for leadership are, among other things, knowledge and physical strength (2:247), and that of all things it is by virtue of knowledge that man is superior to angels and has been made vicegerent of Allah on earth (2:30).
The Prophet of Islam said: "He who leaves his home in search of knowledge walks in the path of Allah" (Tirmidhi and Darimi) and "To seek knowledge is obligatory for every Muslim" (Ibn Majah and Bayhaqi). This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.
Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in Allah. Religion is something to be practiced and not an object of mere lip-service. The Qur'an says:
Those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 29)
And the Prophet Muhammad said:
"Allah does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief." (Tabarani)
Thus Islam is a simple, rational and practical religion.
Unity of Matter and Spirit. A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Qur'an advises us to pray as follows:
"Our Lord! Give us something fine in this world as well as something fine in the Hereafter." (2:201)
Allah strongly censures those who refuse to benefit from His blessings. The Qur'an says:
Say: "Who has forbidden Allah's finery which He has produced for His servants and the wholesome things from (His) provision?" (7:32)
Islam's injunction is:
Eat and drink, but do not be extravagant. (7:31)
The Prophet said:
"A Muslim who lives in the midst of society and bears with patience the afflictions that come to him is better than the one who shuns society and cannot bear any wrong done to him."
And:
"Keep fast and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep - for your body has its rights over you, and your eyes rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you."
On another occasion he said:
"These three things are also enjoined upon the faithful: (a) to help others, even when one is economically hard-pressed, (b) to pray ardently for the peace of all mankind, and (c) to administer justice to one's own self."
Thus Islam does not admit any separation between "material" and "moral," "mundane" and "spiritual" life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.
The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquillity. Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says: "The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibrium which would result if a parallel development, of the spiritual life were to fail to provide the needed balance."
Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism, has erred on the other. According to Lord Snell:
"We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished ."
Islam seeks to establish an equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of Allah. Its teachings cater to the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.
A Complete Way of Life. Islam is not a religion in the common and distorted sense, for it does not confine its scope to one's private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Qur'an enjoins man to embrace Islam without any reservation and to follow Allah's guidance in all areas of life. In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher:
"Religion asks us to separate things of Allah from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man's social conscience and moral sensitivity by separating the things of Allah from those of Caesar."
Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Qur'an:
We have sent our messengers with explanations, and sent the book and the balance down with them, so that mankind may conduct themselves with all fairness. We have sent down iron wherein is great violence as well as benefits for mankind, so that Allah may know who is supporting Him and His messenger even though (He is) unseen. (57:25)
Discretion belongs only to Allah. He has ordered you to serve Him alone; such is the right religion, even though most men do not realize it. ( 1 2: 40)
(Muslims are) those who, if We establish them in the land will keep up prayer (salah) and pay the welfare due (zakah); command what is proper and forbid what is improper. (22:40-41)
The Holy Prophet said:
"Each of you is a keeper or a shepherd and will be questioned about the well-being of his fold. The head of the state will be questioned about the well-being of the people of the state. Each man is a shepherd to his family and will be answerable about every member of it. Each woman is a shepherd to the family of her husband and will be accountable for every member of it. And each servant is a shepherd to his master and will be questioned about the property of his master." (Bukhari and Muslim)
Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil. Balance between the Individual and Society. Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to Allah. It guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.
According to the Qur'an:
Man shall have nothing but what he strives for. (53:39)
And whatever suffering you suffer, it is what your hands have wrought. (42:30)
Allah does not change what any people have until they change what is in themselves. (13:11)
Allah only assigns to a soul what it can cope with: in its favor stands whatever it has earned, while it is held responsible for anything it has brought upon itself. (2:286)
For us are our deeds and for you are yours. (28:55)
On the other hand, it also awakens a sense of social responsibility in man, organizes human beings in a society and a state, and enjoins the individual to subscribe to the social good. Prayer, in Islam, is offered in congregation, a situation that inculcates social discipline among Muslims. Everyone is enjoined to pay zakah, and it has been laid down in the Quran that:
The beggar and the destitute have due rights in their (i.e., the rich man's) wealth. (51:19)
Jihad has been made obligatory, which means that the individual should, when the occasion arises, offer his life for the defense and protection of Islam and the Islamic state. The Prophet said:
"All mankind is a fold, each member of which shall be a keeper or shepherd to every other, and be accountable for the entire fold."
"Live together; do not turn against each other; make things easy for others and do not put obstacles in each other's way."
"He is not a believer who takes his fill while his neighbor starves. "
"The believer in Allah is he who is not a danger to the life and property of any other."
In short, Islam neglects neither the individual nor society - it establishes a harmony and a balance between the two and assigns to each its proper due. Universality and Humanism. The message of Islam is for the whole of the human race. Allah, in Islam, is the Allah of all the world (Qur'an 1:1) and the Prophet is a Messenger for the whole of mankind. In the words of the Quran:
O People! I am but a Messenger from Allah to you all. (7:158)
We have sent you only as a mercy for everybody in the universe. (21:107)
In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of Allah.
Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.
The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes:
"Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernised humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value.
"The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.
"As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been 'opened up' by Western enterprise ... the fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of 'Anglo-Saxon' origin, are spiritually isolated from their 'native' wards by the physical 'color bar' which their race-consciousness sets up; the conversion of the natives' souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.
"In these recently and rapidly 'opened up' tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void ...
"Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion."
Permanence and Change. The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.
What is needed is a balance between the two-a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says "that the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth." Islam presents an ideology which satisfies the demands of stability as well as of change.
Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one's lifetime even though the person remains the same. A tree's leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation. Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.
The Quran and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from Allah, Who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But Allah has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow's morn.
Complete Record of Teachings Preserved. Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, Allah's guidance is available without adulteration of any kind. The Qur'an is the revealed book and word of Allah, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the hadith and the sirah. Even a number of non-Muslim critics admit this eloquent fact. Professor Reynold A. Nicholson, in his A Literary History of the Arabs, says:
"The Koran is an exceedingly human document, reflecting every phase of Muhammad's personality and standing in close relation to the outward events of his life; so that there we have materials of unique and incontestable authority for tracing the origin and early development of Islam, such materials as do not exist in the case of Buddhism or Christianity or any other ancient religion."
These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:
"I affirm that there is none worthy of worship except Allah, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet."