Authority and the Abuse of Power in Muslim Marriages

By Shaykh Seraj Hendricks

Presented at the Women’s Conference of the 2nd International Islamic Unity Conference in Washington DC 8 August 1998, Omni Shoreham Hotel, Blue Room

"And among His signs is that He created for you mates from among your yourselves so that you may dwell in peace and tranquility with them. And He has ordained between you love and mercy. Indeed in that are signs for those who reflect." (Q. 30 : 21).

"None honours women except he who is honourable, and none despises them except he who is despicable." (Hadith).

The above verse and prophetic saying – and many others in addition to these - form an almost natural part of our repertoire of Islamic knowledge. Why and how did these sublime and divine imperatives become buried in contemporary Muslim society? This paper will attempt to explore the more fundamental causes that underlie the appalling status of women in our society. I will also in the process attempt to show that it is almost impossible to de-link what occurs in a society at large from the specifics of particular areas of interest. The macro, in other words, is intrinsically linked to the micro. Symptomatic treatments are no longer good enough. Another primary objective would be to examine, from a Muslim’s perspective, the present state of the house of Islam itself – rather than non-Muslim and orientalist perceptions and prejudices of Islam which are for the most part legend. We shall look at the manner in which they have constructed that house and the way in which they perceive themselves within the broader parameters of that terrain.

In many ways marriage, as an institution, represents a microcosm of what is in fact happening in the broader (or macro) social and cultural lives of Muslim society. 20th century Islam has been a chequered one – one which has not only known its isolated moments of glory but also moments of extreme tension and animosity, and, at times, even perversity. The challenges, demands, and tasks of the contemporary world that confront us are immense and varied. Our responses to all of this, while not exactly being immense, have indeed been equally varied. However, the factors which precipitated these challenges need to be looked at. In the opinion of scholars as diverse in their approaches as Seyyed Hossein Nasr (1993 : 118) and Akbar S. Ahmad (1988 : 185) the impact of colonialism, stemming from the days of the renaissance, cannot be ignored or even underestimated. Nasr locates the awakening of Muslims to the realities of European power and domination to Napolean Bonaparte’s capture of Egypt in 1798 (1993 : 118). This awakening was a rude and confused one. Instead of it being accompanied by a sober and critical consciousness of those factors (such as complacency and political corruption, for example) which led to our decay or decline, it spawned in its wake a spirit of internecine conflict rarely known at that scale in the history of Islam. Besides, while conflict within the Muslim world did occur before, they nevertheless occurred within a context where Muslims enjoyed – as world leaders – the necessary confidence to absorb the potentially disruptive influences inherent in any conflict. With the emergent new colonial order, however, and their confidence in tatters after being deemed unfit to participate in that order even within the perimeters of their own habitations, the prognosis seemed bad. By the turn of the 20th century three broad – and mutually hostile – streams of Islam had emerged. There was the neo-Kharijite movement of takfir in the garb of Wahhabism and its antagonistic bedfellow the rigorist Tabligh movement. There was also the millenialist movement with Mahdis’ promises of liberation and salvation to the Ummah. Finally there was the modernist apologetic movement which viewed the shifting of technology and all other trappings of the modern era to the West as a sign of God’s dissatisfaction with the Muslims. By returning to the Quran and Sunnah (on their terms) it was supposed, we could once again repossess our lost camel. Beneath all this chaos, however, Traditional Islam sauntered on – albeit with uncertainty and trepidation – in the khanaqahs, ribats, and zawiyas of the vast silent majority. The most disturbing feature of all of this was the fact that by now all the elements for a community infected with a high potential for internal structural violence were in place. With dispossession come poverty, a high degree of insecurity, a demeaned self-image, and other forms of crippling inferiority.

What is the significance of all of this in relation to the idea of "myths and realities of marriage in Islam"?

It is almost a sociological axiom that within dispossessed, impoverished, and disadvantaged communities the incidence of violence and dominance of the perceived weaker "other" are far greater than in more advantaged and economically secure communities. From beneath the debris of shattered identities, myths (in the popularly understood meaning of the term) have a far greater chance of emerging and being accepted as realities. This response can occur whether the dominant or oppressor group is an imagined or real entity. In the former group we could place the David Koresh’s of our time and in the latter the bygone Mahdis of Islam. What concerns us here, however, is the extension of this myth-making as a product of social circumstances into the family unit of Islam and particularly with regard to the condition of women as wives in the marital situation.

"What factor, what catastrophe, took place to alter the status of women so dramatically?" Akbar S. Ahmad asks (1988 : 185).He asks this question particularly in the light of the fact that the social condition of women were much more favourable during the earlier years of Islam. The answer he proffers, and mentioned previously, lies in colonialism. While this might not be true if meant in an exclusive sense – and I will discuss this later again - there is nevertheless a great deal of truth behind the assertion if colonialism is intended as a major accomplice in the process. As a Muslim with a South African experience of a demonic apartheid system, I therefore tend to agree to a large extent. My agreement is based on the view that in almost all oppressed and disadvantaged societies two important but mutually interconnected questions emerge, namely, the questions of power and authority. While we are aware that that these elements are open to abuse in any society they are nevertheless more so in vulnerable conditions of social and economic deprivation. Men, in their state of withdrawal and retreat tend not only to seek out the security of the domestic environment but also an authority and a power through which to redeem their shattered self-esteem. The authority that is imagined and constructed under these conditions is one accompanied by a sense of privilege. The burden of having to bear authority with a sense of duty and responsibility is far too great for a fragile and insecure ego. And where the notion of privilege dominates there is a far greater potential for the abuse of power. In this respect South Africa and the brutality spawned by apartheid is a classic case in point. Black women in South Africa were the worst victims of the structural violence engendered by apartheid and the impoverished, sub-economic conditions they had to contend with. Up till today South Africa has one of the highest incidences of rape in the world (Agenda no.36, 1997 : 3). The index of wife abuse in these communities is hardly any better. During the most brutal years of colonialism the global conditions of Muslims were not much different to the victims of apartheid. It was apartheid on a grander scale.

While rape might not have been much of an issue in the Islamic world, the factors nevertheless, which led to the abuse of power at the domestic level were precisely those factors which led to abuse in the homes of the oppressed masses in South Africa. With the Muslims stripped of their world leadership and dominance new avenues of leadership and dominance were sought out. The family, as we mentioned earlier, was the unfortunate victim.

But in pursuit of fairness to all, the reduction in the honoured status given to women by Islam had already started well before colonialism. During the latter days of a weakening Abbasid Dynasty the growing despotism, hedonism, materialism, and rigid formalism of Islamic Law had already started having an impact on the widening disparities between men and women of those societies. Colonialism, however provided the space for the final crystallization of these differences.

When the full impact of this crystallization made its mark, men suffered no conscience in parading themselves as inherently, or even divinely, superior. Gender based notions of superordination and subordination became entrenched as values and norms of Muslim society. The result of all of these is the shocking state of Muslim women in many Muslim societies today. They are abused, physically and emotionally, in the name of a supposedly divine conception of privileged authority. And none suffers more than the wives at the hands of despotic husbands. It is this condition which has led a prominent Human Rights author to observe that "In many many Islamic states, paternalism remains strong and causes cultural resistance to economic and social rights which aim at ensuring equality between men and women including equal access to education, equal pay for equal work, and above all equality in inheritance laws which severely affect the right to property. The maintenance of Shariah law, in conflict with international human rights law, constitutes one of the major systemic challenges to universal human rights in our time" (Asbjorn Eide 1995 : 21). While Eide (like many secular intellectuals) may be excused for their ignorance of Shariah law vis-à-vis women, their observations about Muslim women in contemporary Muslim society is fairly accurate. It remains however – and despite the observations and criticisms of others – the sacred duty of Muslims themselves to re-excavate and unveil the truth about the actual status of women in Islam. But let us return to the theme of privileged authority and abuse in the marital situation. In the light of the fact that Islam had asserted the equality of all human beings at the most essential levels namely, the spiritual and intellectual, other notions therefore had to be constructed to sustain this myth of inherent superiority and privileged authority. Two notions based on my personal experience and extensive discussions with equally concerned people emerged in service of this misconception. They are, I might add, frighteningly rife in South African Muslim society. They are the notions of Qada and Qadr (determinism and predestination), and Sabr (patience, fortitude, and endurance). A number of Muslim leaders, religious counselors, and even parents in South Africa – and I believe elsewhere in the Muslim world too – counsel abused women with these two notions. Their suffering at the hands of tyrannical husbands is a result of the decrees of Allah and therefore have to be born with the patience expected of pious and obedient women. To add insult to injury they are often told that their decreed misfortune is a result of their laxity in executing the tenets of the Shariah. The question I have to ask is simple : How much more perversion are we as the ummah of Allah and His Prophet Muhammad (SAW) expected to tolerate? We might as well expect the Bosnians, Palestinians, Chechnyans and others amongst the oppressed sectors of the Muslim world to accept their conditions with equally fatalistic notions of Sabr. It is not only women’s rights that suffer under this rubble of contradictions but also other basic tenets of Islam. Are we expected to forget the Prophetic directive that "he who sees an abomination must change it with his hands, and if he cannot then he has to oppose it with his tongue, and if he cannot do even that then he has to reject it in his heart". The Qada and Qadr of Allah and Sabr have now become the handmaidens of those who wish to perpetuate instruments of oppression that can eminently be changed by our "hands" and "tongues". But then Allahu Ta’ala will not change the condition of a people until they change themselves. And it behoves us not to forget that Allah does not lie.

If it is averred at this stage that Muslim male attitudes are the products of blighting social circumstances and are therefore not to be held responsible for their condition then my response is simple. Unlike other man-made systems, we possess the immutable example of our holy Prophet to which we can perennially turn in our moments of need. There can be no excuse for bad behaviour in Islam unless we choose to turn our backs on the Prophet. Ignorance, however, is sometimes forgivable.

More specifically, could a religion that asserts "Women are garments for men in as much as men are garments for women" (Q. 2:187) deem women to be the agents of Shaytaan? Could a religion that asserts that men and women are born of the same substance (Q. 4:1), schizophrenically deem women to be intrinsically inferior? Could a religion that asserts that no man honours women except he who is in himself honourable, and that conversely, no man despises women except he who is in himself despicable, be a model for chauvinism and misogynism? More pertinently, could the ultimate source of such a religion be one that is contemptuous of women?

Islam afforded women unprecedented rights – unprecedented even up to and including a large part of 20th century Western and other secular societies. Western women according to Pickthall "had to agitate…for simple legal rights, such as that of married women to own property… [and]…to obtain recognition of their legal and civil existence, which was always recognised in Islam" (1979 : 166). She has the right the right to property, exclusive rights to her wealth, the right to equal pay for equal work, the right to the mut’a (or compensation) in divorce, the right to social equality and educational opportunities, the right to military service, the right to resist a forced marriage, the right to terminate a marriage of an abusive husband etc. And all these rights emanate from the example set by our Prophet Muhammad (SAW) whose nature and character according to Sayyidatuna ‘Aysha was indeed the Quran (kana khuluquhu al-Quran).

It was in the light of these God-given rights that Imam al-Ghazali, for example, asserted the right of a woman to unconditionally separate from an abusive husband – whether the abuse is physical or psychological (and note how rarely we "moderns" mention psychological abuse). In this case the services of a third party – a "thiqa" or trustworthy person as Ghazali calls him or her – may be enlisted to monitor the behaviour of the husband. The final decision with regard to reconciliation however remains with the wife (Shirbini Vol 3 : 260). Nevertheless, before we wax to idealistic about the past we have to remind ourselves that there are many moments in our history which evidence the fact that women, and women as wives in particular, were not always perceived through the same enlightened and liberating Prophetic vision of Muhammad (SAW). However the role of men as husbands were seen, ironically, with far greater clarity then than now. Their roles as leaders of the family were seen in the light of an agent holding an "office". The role of the agent would be deemed incommensurate with the demands of the "office" if he failed to fulfill its duties, responsibilities, and conditions. A classic example of discipline with regard to offences against the "office" is provided by the decision of Syedna ‘Umar (RA) to allow the utterance of three tallaaqs in a single articulation to actually fall as three tallaaqs. This was contrary to its consideration as one tallaq during the time of the Prophet (SAW) and the rule of Syedna Abu Bakr (RA). His reasoning behind that was clear. Men had started to abuse matters such as manner of instituting divorces – issues which others before them had regarded with the necessary consideration due to all matters of seriousness and importance. While there is a storm of a debate raging around Syedna Umar’s decision I tend to agree with Sana’ani that his decision was a product of his ijtihad, or creative exercise of the intellect, in order to discipline an uncalled for degree of male frivolity (Sana’ani 1998, vol.3, pp. 328-331). Unfortunately today, both the roles of men and women are tragically misunderstood. Even more tragic is the fact that they are misunderstood in obscene favour of the men. The illegitimate consequences of this misunderstanding are many :

• Women are now expected to unconditionally obey their husbands.
• Nafaqa (or material support) is a favour delivered by the husbands and not a duty.
• The voices of women are considered "awrah" viz. prohibited to be heard.
• Women have to cook.
• They have to be fatalistically patient with physical and psychological abuse.
• Women cannot work.
• Women are not only half the worth of men but they are in fact half human.
• Unconditional sexual labour is a duty – 25 hours a day.

The list is endless.

For each of these and other expressions of chauvinistic madness a host of Quranic verses and Prophetic sayings are produced – in the spirit of masculine literalism – to do service in support of these views. Paradoxically, in most cases the texts they adduce are themselves in need of further interpretation and clarification. The most problematic Quranic text for many women is the following where Allah states : "As for those women on whose part you fear disloyalty and ill-conduct admonish them first, then refuse to share their beds, and then (as a final measure) beat them lightly. But if they heed your call then do not treat them unjustly" (Q. 4 : 34). At the outset it would do us well to remind ourselves that the Quran is the last document in which we can expect to stumble across apologetics of any kind. In its diversity of expression it represents the very spirit of Divine freedom. It is in this spirit that the Quran addresses in the most pragmatic of ways the physical, spiritual, intellectual, emotional, psychological, and even biological natures of humankind. The verse however cannot be used to support narrow chauvinistic designs or to underpin notions of privileged masculine authority. This is so for a number of reasons. Firstly, the verse assumes, simultaneously, complete disloyalty and disgraceful conduct on the part of the woman and total innocence on the part of the man. After all a man can also be "Nashiz" (Q. 4 ; 128). For this reason the first step is to admonish her so that he could, through this step, determine whether there is a sound reason for her behaviour or whether she is prepared to reform herself. It becomes him in both cases to withdraw his admonition and act with respect towards her (Husni 1347AH : vol2, p.42). Secondly, the symbolic "beating" is not allowed to result in injury to the person in any way. According to Ibn Abbas (RA) the beating is not permitted with anything greater than a toothbrush. If the beating does result in injury to her person then she would have the right to sue him in a court of law despite the fact that she might have initially behaved like a scoundrel. He, in this case, would obviously be considered the bigger scoundrel. Thirdly, according to Abu Zahrah, there is a school of thought which holds that in the case of a Nashiz husband the lady would be entitled to take him to court and get the court to mete out exactly the same punishment against him according to the steps depicted in the above verse (‘Abd al’Ati 1977 : 159). Fourthly, The preferred position, despite the Quranic verse, is not to beat even though the "beating" amounts to little more than a symbolic measure. It is narrated that "Ata ibn Abi Rabah said " A husband should not beat his wife even after he has commanded or prohibited her from doing something and she refuses to heed him. Let him rather express his anger at her refusal for the Prophet (SAW) said ‘The best of you are those who do not resort to beating’ (Bayhaqi)" (Sabuni 1990 : Vol.1, 447). Fifthly – and in keeping with our obligations to perpetually having to strive towards realizing the spirit of M’aruf (goodness) and Ihsaan (excellence) in our lives – it would do us well to remember Syeditina ‘Aisha’s statement that the Prophet "never lifted his hand to anything or anyone except when he fought in the way of Allah".

However, despite our pain and even our horror at the condition of some of our Muslim women, we need not follow the route of the Saadawis of today. Maimuna Quddus in her review of Dr. Saadawi’s book Two Women in One observes "Anyone who has read the journals of the so-called women’s liberation movement in England, for which Dr Saadawi often writes, will be taken aback by the descriptions of matters once considered sacred, in a style more appropriate to graffiti on a lavatory wall…(these feminists)… wish to destroy the family, religion and society with their calls for free sex, lesbianism, Marxism and whichever other fashionable lunacies they fancy" (Ahmad 1988 : 194). We as Muslims have Islam on our sides. And that Islam requires adab and respect in whatever we do. While there are areas of weakness in our ummah which demand a degree of firmness in approach, we also have to remember that our convictions must be accompanied by dignity.

In conclusion I wish to state that while we have a legacy of jurisprudence of which we can be proud - I am a proud Shafi’ for example – it nevertheless still behoves us to bring the same dynamic energy to the interpretation and application of Fiqh in contemporary times which we are still privileged to witness in our past greats such as Imam Abu Hanifa, Imam Malik, Imam Shafi’, Imam Ghazali and others. Moreover, it is unlikely - had the spirit of Tabdi’ and takfir dominated the ethos of mainstream Islam - that Islamic sciences such as ‘Ulum al-Quran, Mustalah al-Hadith, Qawa’id Fiqhiyyah, Usul al-Fiqh and many others, would have emerged in the way they did. In fact Islam itself might have suffered the same fate of many of those extinct, extremist groupings that spoke in the name of Islam. But mainstream Islam was always there. Even during its darkest moments when new and maverick movements dominated the stage at the turn of the 20th century, mainstream Islam stood firm as the repositories of the true spirit of Islam. Today on the brink of the 21st century this spirit is reasserting itself with confidence and with force. The challenges, however, which face scholars of mainstream Islam is to present Islam in a manner which can satisfy the needs of the contemporary mind. We have to look at new paradigms, approaches, and methodologies. Admittedly, enormous work in this direction is being done by some of our contemporary scholars. But we need to, in the spirit of this conference, unify our efforts that much more. We are in need, in other words, of a greater synergy. Above all, we are need of what I might call "a new iconoclasm". Rather than ranting about the permissibility of pictures and the painting of them, we need to destroy those false social, spiritual, intellectual and ideological "images" of our Din which have alienated so many of our Muslims from the liberating ethos of Islam. One of those false "images" - or myths if we wish – is the notion of power and authority in marriages in Islam. What better place than to start with the family.

SOURCES

• ‘Abd al ‘Ati, Hammudah (1977) The Family Structure in Islam. Indiana : American Trust Publications.
• Agenda (1997) Empowering women for gender equity Vol 36 Durban, South Africa.
• Eide A., Krause C., Rosas A., (1995) Economic, Social and Cultural Rights. Netherlands : Martinus Nijhoff Publications.
• Al-Husni, Abu Bakr ibn Muhammad (1347AH) Kifaayat al-Akhyaar Egypt : Idaarat al-Tiba’at al-Muniriyyah.
• Nasr, Seyyed Hossein (1993) A Young Muslim’s Guide To The Modern World. Cambridge : Islamic Texts Society.
• Al-Sabuni, Muhammad (1990) Rawa’i al-Bayaan (2 Vols). Damascus : Dar al-Qalam.
• Al-Sana’ani, Muhammad ibn Ismail (1988) Subul al-Salaam (4 Vols). Beirut : Dar al-Fikr.
• Al-Shirbini, Muhammad al-Khatib (ND) Mughni al-Muhtaaj (4Vols). Beirut : Dar al-Fikr

SOME DESTINCTIVE FEATURES OF ISLAM

A Perfect Religion

Islam is an outstanding religion with peace at the core of its teachings. Such peace results in an inner strength and tranquility that permeates every sphere of life.

The totality of the teaching of Islam is of such perfection that one left amazed at how simplicity and complexity intertwine to produce such a perfect picture. Some pieces of this picture are mentioned below to allow one to reflect upon their collective strength.

Unity

The concept of unity in Islam is all encompassing:

The Kalima declares ‘there is none worthy of worship but Allah, Muhammad is the Messenger of Allah’ underlining the Unity of Allah and it is this that echoes throughout Islam and in many different forms.

Islam is a religion for all mankind in which, women and children bow down together towards one focal point and praise the one and only Allah. All creatures bound by the laws of nature fulfill their individual parts of a wider picture to a single Creator and Lord of all.

Freedom

Islam gives its individual complete freedom of choice. The Holy Qur’an states that there is no compulsion in religion.

Islam also reminds man of the limitations of this world and urges man to strive in the way of Allah and not to become engrossed in the worldly pursuits – for it is only when one keeps in touch with one’s spirituality that one becomes truly free.

Status of Women

Women in Islam are treated with the greatest respect. Their value is like that of a precious diamond whose beauty is not to be carelessly paraded. Safety and care paramount to preserve their latent qualities that Allah has bestowed on them.

One who respects his mother is held in high esteem and the saying of the Prophet Muhammad saw that, “Paradise lies at feet of the mothers”, clearly shows the status given to women.

Education

Knowledge is deemed so important that no one is exempt from gaining it. Islam urges that people should strive to acquire knowledge even if it requires great effort. By increasing one’s knowledge man attains a greater understanding of the system in place that sustain and support the joys and suffering of fellow beings and how science and religion are in perfect harmony.

Islam reminds man that all knowledge stems from Allah Who created all things and Who is All-Knowing. It is through Allah that man is brought closer to the truth.

Equality

Islam teaches that all people are equal in the sight of Allah. Rich or poor, black or white, young or old, able-bodied or not, Allah does not judge by material or physical criteria. He looks into the hearts of people and Islam tells man that it is the intentions behind the actions that count. In Islam people are equal not only in the sight of Allah, but also in the eyes of each other.

The Hajj (pilgrimage to Mecca) is a perfect example of equality, where people from all walks of life gather together in the same dress and worship Allah. There are no special places reserved for anyone and they all follow the same rituals to serve the same purpose which is to win the pleasure of Allah.

Universality

The whole world has been prepared by Allah through various prophets to receive the ultimate, universal and everlasting teaching that is Islam. It is the final and perfect religion for mankind. It is rooted in absolute justice and is free from all forms of prejudices. Islam is here for the whole world and is the path of perfection that leads to Allah.

Charity

Charity is an integral part of Islam. It prevents the unnecessary hoarding of wealth and is a constant reminder to appreciate what one has.

Islam encourages man to sacrifice wealth, time and talents for those in need. It explains that modesty of character and humility are virtues borne out of charitable deeds. The rewards reaped from such actions are manifold that benefit individuals as well as society.

The Holy Qur’an

The Holy Qur’an, the Muslim scripture, is the Word of Allah revealed to Prophet Muhammad (pbuh). It has remained unchanged for over 1400 years. Its teachings are timeless and matchless. It forms a complete manual, for all people of all ages and all races.

It teaches absolute justice and clearly distinguishes right from wrong. Its teachings contain profound wisdom. It tackles issues faced by man in his day to day existence in an effort to help make his life as rewarding a possible.

The Conquest of Alexandria, Egypt

It is interesting to see that there are two opinions as to why Amr was replaced. One says he preferred to be a soldier opposed to taking the role of governorship of the city, the other says that he was ousted by the Caliph because the way in which he conquered Alexandira was by force - especially his neglect of a desire for a peaceful solution by al-Mukaukis.

Throughout the life of Prophet Muhammad we see the example of a man who always preferred a peaceful solution, making this the priority in all that he did. May Allah the Almighty help us so that we can find peaceful solutions to all things in our lives, ameen.


...The battle of al-Kiryaun. When Amr ibn al As conquered Misr (modern day Egypt), he settled in it and wrote to Umar ibn al Khattab soliciting his orders to march against Alexandria (al-Iskandariyah). Umar wrote and ordered him to do so; so Amr marched against it in the year 21, leaving as his substitute over Misr Kharijah ibn Hudhafah ibn Ghanim....ibn Ghalib. In the meantime, those Greeks and Copts who lived below Alexandria had gathered and said, 'Let us attack al-Fustat before he reaches here and makes an attempt on Alexandria'. Amr met them at al-Kiryaun and defeated them with a great victory. In their ranks were men from Sakha, Bilhit, al-Khais and Sultanis, and others who came to their assistance and support.

Alexandria reduced. Amr kept his way until he arrived in Alexandria, whose inhabitants he found ready to resist him, but the Copts in it preferred peace. Al-Mukhaukis communicated with Amr and asked him for peace and a truce for a time; but Amr refused. Al-Mukaukis then ordered that the women stand on the wall with their faces turned towards the city and that the men stand armed with their faces towards the Muslims, thus hoping to scare them (the Muslims). Amr sent word saying 'We see what you have done. It was not by mere numbers that we conquered those who we have conquered. We have met your king Heraclius, and there befell him what has befalled him'. Hearing this a;-Makaukis said to his followers, 'These people are telling the truth. They have chased out king from his kingdom as far as Constantinople (modern day Istanbul). It is much more preferable, therefore, that we submit'. His followers, however, spoke harshly to him and insisted on fighting. The Muslims fough fiercely against them and lay siege to them for three months. Eventually Amr captured the city, took all that was in it, sparing the inhabitants of whom none was killed or taken captive. He reduced them to the position of
dhimmis like the people of Alyunah. He communicated the news of the victory to Umar through Muawiyah ibn Hudaij al Kindi snf drnt him with one fifth (of the booty).

Some state that al-Mukaukis made terms with Amr to the effect that he should pay 13,000 dinars, that those who prefer to leave Alexandria should leave, and those who prefer to stay should stay, and that two dinars be assessed on every adult Copt. To this end, Amr wrote a statement. he then left in his place over Alexandria Abdullah ibn Hudafah....ibn Luai at the head of a cavalry guard of the Muslims, and departed for al-Fustat.

Manuwil captures Alexandria. The Greeks wrote to Constantine, son of Heraculius, who was their king at that time, telling him how few the Muslims in Alexandria were, and how humiliating the Greeks's condition was, and how they had to pay poll-tax (jizya). Constantine sent one of his men, called Manuwil (Manuel), with 300 ships full of fighters. Manuwil entered Alexandria and killed all the guard that was in it, with the exception of a few who by the use of subtle means took flight and escaped. This took place in the year 25 AH. Hearing the news, Amr set out at the head of 15,000 men and found
the Greek fighters doing mischief in the Egyptian villages next to Alexandria. The Muslims met them and for one hour were subjected to a shower of arrows, during which they were covered by their shield. They then advanced boldly and the battle raged with great ferocity until the Greeks were routed; and nothing could divert or stop them before they reached Alexandria. Here they fortified themselves and set mangonels (a military device to throw stones and other
projectiles). Amr made a heavy assault, set the vallistae and destroyed the walls of the city. He pressed the fight so hard until he entered the city by assault, killed the fighters and carried away the children as captives. Some of its Greeks inhabitants left to join the Greeks somewhere else; and as Allah's enemy, Manuwil was killed. Amr and the Muslims destroyed the wall of Alexandria in pursuance of a vow that Amr made to that effect, in case he captured the city.

According to certain reports, this invasion took place in the year 23; according to others, the insurrection took place in the years 23 and 25; but Allah knows best. Amr assessed on the land of Alexandria kharaj; and on its people, poll-tax (jizyah).

Al-Mukaukis. Some report that al-Mukaukis forsook the people of Alexandria awhen they violated the covenant, but Amr reinstated him with his people on the terms of their first capitulation. Otherse assert that he died before this invasion.

Alexandria taken by capitulation. Muhammad ibn Saad from Umar ibn AbdulAziz, the latter said, 'Not a town in al-Maghrib did we take by capitulation except three: Alexandria, Kafartis and Sultais. Umar used to say, 'Whoever of the inhabitants of these places accepts Islam will be set free together with his posessions''

How the dwellings were divided. Amr an-Nakid from Yazid ibn abi Habib: Amr ibn al Asi conquered Alexandria and some Muslims took up their abode in it as a cavalry guard. Later, they withdrew, after which they made an assault and hastened to secure dwellings. Some of them would come to the houses they once occupied and find them already held by a fellow Muslim. regarding this, Amr remarked, 'I am afraid the dwellings would fall into ruins if different ones of you should occupy them in turn'. Consequently, when the invasion was
made and the Muslims arrived in ak-Kiryaun, he said, 'Go with Allah's blessing. Whoever of you sticks his lancet into a house, that house is his and his father's sons'. Thus, the Muslim would enter a house and stick his lancet into some apartment of it, then another would come and stand his lancet in the same house. The same house would thereby be in the posession of two or thre epersons, which they would occupy until their withdrawl, at which the Greeks
would come and occupy it.

Yazid ibn abi Habib used to say, 'No money from the rent of these houses is legal. They can neither be sold now bequeathed, but they are dwelling places for the Muslims during the time they hold their post as guard'.

The second conflict. During the second conflict with Alexandria, when Manawil, the Greek eunuch, came, the people closed the gates; but amr reduced it and destroyed its wall.

Abdullah ibn Saad replaces Amr. No sooner had Amr returned to al-Fustat after assigning his freedman, Wardan, as governor of Alexandria, was he dismissed. In the place of Amr, Uthman appointed Abdullah ibn Saad ibn Abu Sarh ibn al Harith of the Banu Amr ibn Luai, Uthman's foster brother. That took place in the year 25.

According to others, Abdullah ibn Saad was in charge of the Kharaj of Egypt on behalf of Uthman. Between Abdullah and Amr, a verbal dispute arose and Abdullah wrote and accused Amr. Amr was dismissed by Uthman, who assigned Abdullah to both functions, and wrote to him saying that Alexandria was taken by force and revolted two times, and ordering him to station in it a cavalry guard that would never depart from it, and to assign abundant subsistence allowances to the guard, and change its personnel one in every six months.
(Markrizi, vol i, p 270)

Ibn Hurmuz. Muhammad ibn Saad from al-Wakidi ibn Hurmuz al Araj al Kari (the lame 'reader') used to say, 'Your best coast, from the standpoint of guard, is Alexandria'. At last he left Medina and joined the guard stationed in Alexandria, where he died in the year 117.

The capitation tax. Bakr ibn al Haitham from Musa ibn Ali's father: The capitation tax from Alexandria was 18,000 dinars; but when Hisham ibn Abdul Malik became Caliph, it amounted to 36,000.(Markrizi, vol i, p 269)

Abdullah ibn Saad made governor. Amr from Yazid ibn abi Habib: Uthman dismissed Amr ibn al As from Egypt and assigned in his place Abdullah ibn Saad. But when the Greeks occupied Alexandria, the Egyptians asked Uthman to keep Amr until he was through with the fight against the Greeks, because he had special knowledge warfare and inspired awe in the enemy. Uthman did so, and Amr defeated the Greeks. Uthman then wanted Amr to be in charge of the army and Abdullah in charge of the kharaj; but Amr refused saying, 'My case
is that of one who holds the horns of the cow while the chief milks it' Uthman then appointed ibn Saad to the governorship of Egypt.

The Abyssinians of al-Bima. For seven years after the counquest of Egypt, the Abyssinians of al-Bima kept up their resistance, and could not be subjugated because of the water with which they flooded their thickets.(Tabari, vol iii, p 1106)

The second conquest of Alexandria. Abdullah ibn Wahb from Missa ibn Ali's father: Amr conquered Alexandria for the second time by capitulation, which conquest took place in the Caliphate of Uthman after the death of Umar.

[Refernce for the above extracts: Balduhiri, Kitab Futuh al Buldan, Vol 1, pp 346 - 351 (Columbia University, trans 1918)]

May God Almighty have mercy and increase us all in knowledge, ameen.

Doubts about Quran?

Question: This Ramadan I decided to read an English translation of the Qu'ran. I found myself questioning a number of things. I won't go into specifics, but I was thinking "No way, that can't be right!" and then I started to feel guilty. Has anyone read an English translation of the Qu'ran only to find that you started to question your religion and the version of Islam your parents taught you? Maybe I should have just stuck with reading it in Arabic, which I don't understand anyway.

Peace be upon you,

I was where you are a few years ago but then I took God's advice from the Quran (Irqa: read) and read a little. Do I have all the answers no, but Im certainly closer to understanding Islam than I was then. As the scholar Suyuti observed, 'The result of a search is not the point, the point is the search'.

As for doubts regarding faith, Ibn Masud said that the Prophet said that part of faith is doubt, referring to doubt saying 'tilka mahd al iman' (this is the true nature of faith). By trying to question, and wanting to improve the things we do not understand, or have doubts over, we actually clarrify and improve our understanding. Hence doubt being a crucial part of faith.

When we read the Quran today there are many aspects of which which we may not understand mostly because of our infamiliarity with the Quran, its history and the value of the knowledge it contains. Suyuti observed, "It is impossible to understand a verse (of the Quran) without knowing the qisa (the story) and the causes that led to its revelation" [Suyuti, Lubab al-uqul fi asbab al-nuzul, p 13].

For example, Khola one of the female companions was with a group of the male companions, she stopped Caliph Umar, held him back and spoke with him. Later he was criticised by another companion who said that the Quraish were delayed because he was listening to that woman. Umar counter criticised him saying, 'This is the woman whose complaint was heard by Allah from high above the seven heavens. This is Khola bint Tholaba. By Allah! Had she not left me for the whole night, I would not leave her unless I fulfilled her needs'"

Kholas husband divorced her using a style of divorce common in the days before Islam. She loved him, and she had small children and (at that time) she didnt have an occupation. So she went to the Prophet and complained, and she prayed to God. And it was as a result of her prayer to God, that that form of divorce was prohibited as a verse was revealed concerning it.

It is important to understand the Quran for Muawiya said, "There is no doubt that the worst deviation (from truth) is that that a man may read the Quran but doesnt ponder/ think/ contemplate it" [Khandalawi, Lives of the Companions, Vol III, p 227]

Some say reading the Quran has benefit in its own right - and there is no doubt about the mercy of God in rewarding a persons committment. But faith is about understanding, it is about making informed choices, it is about rejecting falsehood and accepting truth - none of this can be done without actually understanding the Quran and its explanation.

Hasan al=Basri said, 'The people before you considered the Quran to be correspondence from their Lord, so they would ponder by it at night, and perform it by day' [An-Nawawi, Etiquette with the Quran, pp 26]

This is a full reflection that faith is much more than just something to be lived, it is something to be understood. How many of us actually pause, stop, and think about life? The answers are there for those who seek it. I personally used to spend far too much time playing arcade games; I still do now (Halo 2 rocks), but do so in moderation.

One of the common failings amongst muslims is reading the Quran without knowing about the abrogated verses. Again the scholar Suyuti shed light on this in his book 'Itqan fi Ulum al-Quran' (Precision and Mastery in the Science of the Quran) where he lists 20 verses which all scholars acknowledge have been abrogated.

For example, in the early period of Islam people would pray towards Jerusalem as the Kaba was full of pagan idols. When they were removed, a verse was revealed informing us to pray towards the Kaba. Contradictory verses? No. Remember the Quran was revealed over a period of 22 years, so the verses reflect different situations.

In addition, as the 'modern' scholar Azizi documents for us, abrogation is of the following types:

1. Where the verse has been removed from the Quran and another revealed in it's place

2. Where the injunction is abrogated and the letters of the verse remain

3. Where both the verse and the injunction are removed from the text

If we as the reader do not make ourselves aware of the structure of the Quran, then we are the only ones who will loose in understanding it.

In more recent years Ahmad Von Denfer in his book Ulum al-Quran: an introduction to the sciences of the Quran points out that there are in fact six different types of verses in the Quran:

A. General & Specific
B. Free & Bound
C. Literal & Understood

Again, understanding these verses, their context are crucial to actually understanding the meaning of the Quran.

Anyone can memorise the Quran, and by the Mercy of God there are so many who have done so, but sadly only few can understand or appreciate it which is why Fudayl ibn Iyad said, 'The bearer of the Quran is the bearer of the banner of Islam'. [An-Nawawi, Etiquette with the Quran, pp 27] The person who really understands what the Quran says, its meaning, should by default be a scholar of it.

It is perhaps for the above reason, our ignorance of the Quran, our ignorance of the hadith that the condition of the Muslims can be explained today. There are some very odd opinions floating around, from all sorts of sources, but it is in fact knowledge and understanding it, will get us our of this mess.

There are many common abuses of Islam:

1. Dogs: some say they are devils, should be killed etc. History shows that dogs used to ravage the city and attack the people, especially in and around the area of the kaba, and it is in THIS context that such statements were made. Just one example to show this point: the account where the Prophet on his final campaign against the Quraysh at Mecca, ordered Amr ibn Suraqah to stand guard over a bitch who had given birth to pups beside the road; "he was afraid that she the dog might be molested by one or another of the men (the fighters)" (alWaqidi, Kitab al-Maghazi (a chronicle of the military campaigns of Prophet Muhammad)).

2. Women travelling alone: historically in that period if a woman travelled alone she would be kidnapped and held as ransom. For this reason the scholars then said a woman can travel alone but only within a certain distance - where that distance reflected a 'safe area'. The issue as the scholars noted IS NOT the idea of a woman travel alone, rather it is the issue of her safety: big difference

3. Non-Muslims: so much misunderstanding over how to deal with non-Muslims. Even the stricter of the scholars Ibn Taymiyyah said: "A credible Jew or Christian who has medical expertise may treat a sick Muslim. Such a person may, likewise, be entrusted with funds or other financial transactions" (Ibn Muflih, Al-Adab ash-Shar'iah) - just the tip of the iceburg in this discussion showing that sustaining good relations with non-Muslims is crucial, even working with them is ok.

4. Apostacy: killing all those who leave abandon Islam? S A Rahman wrote an excellent expose on this myth showing that some people did abandon Islam at the time of the Prophet, but the only ones upon whom the death penalty was carried out were those who were actively attacking Muslims.

5. Women in general. The scholar al-Jahiz pointed out, "We do not say, and any reasonable person cannot say, that women are above men or lower that men by a degree or two or more. But we have seen people who revile (women) the worst of revilements and disdain them and deny them most of their rights. It is true impotence for a man to be incapable of fulfilling the rights of fathers or uncles unless he disparges the rights of mothers and aunts"

This is just the tip of the iceburg when it comes to understanding what does and doesnt constitute aspects of Islam.

Am I a scholar? No. Am I even a learned person? No. But God Almighty tells me on the day of judgment I'll be accountable for what I did and what I believe - and I'll be darned if Im just going to follow something which doesn't make sense or doesnt sit well in my heart.

I got tired of some of the websites out there which are supposed to help us understand Islam, as many of them actually end up pushing us away.

Prophet Muhammad said, 'Whoever seeks knowledge so that he can contest fools, vie with the scholars, or attract attention towards himself, such a person
occupies his seat in hell-fire' (al-Bazaar 178; Ibn Majah 259; Tirmidhi 2656)

My intention, as it is I suspect for anyone who got this far, is to understand Islam better; and lets face it, if we dont have confidence in our belief, then we really are lost in life.

May God Almighty have mercy and guide us all, ameen. Best of luck in your efforts, and dont forget, back to basics, read a little, you will with time improve your understanding, inshallah.

And upon you be peace.

An American Police Officer Discovers Islam

About five years ago, I was fifty-two years old and a Christian. I had

not become a member of any Christian church, but all my life I had been

searching for the truth. I attended many churches and studied with

their teachers. All fell short and I recognized none as being the truth

about Allah. Since I was nine years old, I had read the Bible everyday of

my life. I cannot tell you, over the many years, how many times I

searched it for the truth.



During the long years of my search for the truth, I studied with many

religious faiths. For over a year I studied two times a week with a

Catholic priest, but could not accept Catholic beliefs. I spent another

year studying with the Jehovah Witnesses and did not accept their beliefs

either. I spent nearly two years with the LDS (Latter-Day Saints, i.e.

the Mormons) and still did not find truth. I had a Jewish friend and we

had many discussions about the Jewish beliefs. I went to many

Protestant churches, some for months at a time, trying to find answers to my

questions.



My heart told me Jesus was not God but a Prophet. My heart told me Adam

and Eve were responsible for their sin, not me. My heart told me I

should pray to God and no other. My reason told me that I was responsible

for both my good and bad deeds and that God would never assume the form

of a man in order to tell me that I was not responsible. He had no need

to live and die as a human; after all, He is God.



So there I was, full of questions and praying to God for help. I had a

real fear of dying and not knowing the truth. I prayed and I prayed. I

received answers from preachers and priests like, "This is a mystery."

I felt that God wanted people to go to heaven so He wouldn't make it a

mystery as to how to get there, how to live life accordingly, and how

to understand Him. I knew in my heart that all that I was hearing was

untrue.



I live in Arizona, USA and at the age of fifty-two had still never

talked to a Muslim. I, like many Westerners, had read much in the media

about Islam being a fanatical religion of terrorists, so I never

researched any books or information about Islam. I knew nothing about the

religion.



My Discovery



About four years ago, I retired after twenty-four years as a police

officer. My husband also retired as a police officer. The year before my

retirement I was still a police sergeant/supervisor. Police officers

worldwide have a common bond, which we call a law-enforcement

brother-sisterhood. We always help one anther no matter what police department or

country.



That year I received a flyer asking for help with a group of Saudi

Arabian police officers who had come to the United States to learn English

at a local University and attend a police academy in the city that I

live in. The Saudi police officers were looking for homes to live in with

host families in order to learn about US customs and to practice the

English that they would be learning.



My son is raising my granddaughter as a single parent. We helped him to

find a house next to ours so that we could help in raising her. I

talked to my husband and we decided that it would be good to help these

police officers. It would be an opportunity for our granddaughter to learn

about people from another country. I was told that the young men were

Muslims and I was very curious.



An Arizona State University Saudi interpreter brought a young man named

Abdul to meet us. He could speak no English. We showed him a bedroom

and bathroom, which would be his when he stayed with us. I liked Abdul

immediately. His respectful and kind manner won my heart!







I grew to love these young men, and they told me that I was the first

non-Muslim they had ever taught Islam to…







Next Fahd was brought to our home. He was younger and shyer, but a

wonderful young man. I became their tutor and we shared many discussions

about police work, the USA, Saudi Arabia, Islam, etc. I observed how they

helped each other and also the other sixteen Saudi police officers who

came to the USA to learn English. During the year they were here, I

came to respect and admire Fahd and Abdul for not letting the American

culture have any impact on them. They went to mosque on Fridays, said

their prayers no matter how tired they were, and were always careful of

what they ate, etc. They showed me how to cook some traditional Saudi

foods and they took me to Arab markets and restaurants. They were very kind

with my granddaughter. They showered her with presents, jokes and

friendship.



They treated my husband and me with much respect. Each day, they would

call to see if I needed them to go to market for me before they went to

study with their fellow Saudi officers. I showed them how to use the

computer, and I ordered Arab papers online and began to search the

Internet to learn more about them, their customs and religion. I did not want

to do things that would offend them.



One day, I asked them if they had an extra Qur'an. I wanted to read

what it had to say. They sent to their embassy in Washington DC and they

got me an English Qur'an, tapes, and other pamphlets. At my request, we

began to discuss Islam (they had to speak English and this became the

focus of our tutoring sessions). I grew to love these young men, and

they told me that I was the first non-Muslim they had ever taught Islam

to! After a year, they completed their studies and training at the police

academy. I was able to help them with their police studies, as I had

been a police instructor during my career as a police officer. I invited

many of their brother-officers to the house to help with university

projects and to practice English. One brother had his wife come to stay

here in the US, and I was invited to their home. They were very gracious

and I was able to talk to his wife about Muslim dress, prayer

ablutions, and similar things.



A week before "my foster sons" were to return home to Saudi Arabia, I

planned a family dinner with all their favorite traditional foods (I

bought some because I didn’t know how to cook all of them). I purchased a

hijab and an abaya (long Islamic gown). I wanted them to go home

remembering me dressed appropriately as a Muslim sister. Before we ate, I

said the Shahadah (public declaration of faith). The boys cried and

laughed and it was so special. I believe in my heart that Allah sent the boys

to me in answer to my years of prayers. I believe He chose me to see

the truth by the light of Islam. I believe Allah sent Islam to my very

home. I praise Him for His mercy, love and kindness to me.



My Journey in Islam







My Saudi boys returned to their homeland about a week after my

reversion. I missed them greatly, but was still happy. I had joined the local

mosque as a member almost immediately after my reversion and registered

myself as a Muslim. I was anticipating a warm welcome from my new

Muslim community. I thought all Muslims were like my Saudi boys and the

other young Saudi officers whom I had met and spent time with during the

previous year.



My family was still in a state of shock! They thought I would stick

with this new religion for a while, become disgruntled, and move on to

another religion as I had done all my adult life. They were surprised at

the changes that I began to make in my daily life. My husband is a

congenial man, so when I said that we were going to be eating halal foods

and eliminating haram (forbidden) foods, he said, "Okay."



My next change was removing pictures of people and animals from the

rooms in the house. One day my husband came home from work to find me

placing family pictures that had once hung on the walls in our home, in

large, handsomely-bound photo albums. He watched and didn’t comment.



Next I wrote a letter to my non-Muslim family telling them about my

reversion and how it would and wouldn’t change our family relationships. I

explained a few of the basics of Islam. Still my family kept their own

counsel, and I continued to work on learning prayer and reading my

Qur’an. I got active in sister groups on the Internet and this facilitated

my learning about my new beliefs.



I also attended a "Fundamentals of Islam" class at the mosque when I

could get away from my work. I was still a state police sergeant and it

was difficult – no, impossible to cover. This became a source of real

discontent and concern for me. Just eight months and I could retire, so I

asked for and was granted the right to telecommute from my home three

days a week doing planning and research projects.



After the first six months had passed, sisters at the mosque that I

attended still hadn’t warmed up to me. I was disappointed. I began to feel

like an outsider. I was puzzled and concerned. I tried to become active

in community services with a few sisters who had been friendly towards

me. I looked for the kindness, friendship, and best of manners that

were practiced each and every day by my Saudi boys. I made many mistakes

at the mosque, such as talking in the prayer room as I tried to get up

and down from the floor. I went to a community celebration and ate with

my left hand; I wore clear nail polish on my trimmed nails and got

scolded. I did wudu (ablutions) incorrectly and was frowned at. I became

very discouraged.



Then one day I received a package in the mail from a sister-friend who

I had met on the Internet. In the package were several abayas, hijabs,

silk stockings, and a warm and friendly note welcoming me as her sister

in Islam. She lives in Kuwait. Next a dear sister sent me a prayer robe

and prayer rug she had hand-made herself. This dear sister lives in

Saudi Arabia. I got an email that had a statement that I always remember

at times when I get that "outsider" feeling. The note said: "I am glad

that I became Muslim before I met many Muslims."  This is not an insult.

It was a reminder that Islam is perfect and it is we Muslims who are

imperfect. Just as I have shortcomings, so may my sisters and brothers. I

also began to understand what I personally believe to be one of the

greatest gifts that Allah gave to the Muslims: the sister and brotherhood

in Islam.



Over the past four years my life has changed dramatically. My family

has come to accept with generosity and tolerance that I am Muslim and

will remain Muslim. All thanks be to Allah for sparing me the trials of so

many reverts who must deal with beloved family who strive to dissuade

them from Islam.







My journey in Islam will continue, and I look forward to many new

experiences.







Gradually, I made some sister friends locally and by cyber space,

dozens of sister friends became my Muslim family bringing me support, love

and friendship. It was close to my first year as a Muslim that I became

ill with a series of life-threatening diseases. I clung tight to the

rope of Islam and was grateful for the black seed tea and ZamZam water

that my sister-friends sent me from around the world along with their

daily du`aa’ (supplications).



As my health continued to fail and I grew weaker physically, I had to

discontinue community service work and became more isolated from the

local Muslim community. I continued to work hard on my prayer, having

great difficulty with the Arabic pronunciation but not giving up. My

Islamic teacher made some cassette tapes, and a sister brought them to my

home to help me. After two years, I had learned to recite four Surahs

(chapters) of the Qur’an. This may seem like a small number to most

Muslims, but for me it was a very big accomplishment. I set about learning the

words for the other parts of prayer; another two years of struggle.



During the early part of my third year as a Muslim, I suffered a heart

attack and had heart surgery. It was a sad time for me, as I knew that

I would never again touch my head to the floor when praying, but would

forever have to sit in my chair and pray. It was at this time that I

truly understood the provision from Allah that Islam is the religion of

ease. Praying while seated in a chair is acceptable; not fasting when

one is sick is acceptable. I did not have to feel that I was less a

Muslim because of these circumstances.



After visiting several mosques and observing that they were like mini

United Nations, I began to see that the small groups within the mosque

were mostly formed because of language and culture and not because of

liking or disliking any person. I felt good that regardless of these

differences, I could always count on a smile and an "As-Salaam’ Alaykum!"



After a while, I began to gravitate towards sisters who are reverts to

Islam like me. We have much in common – we experience many of the same

trials, such as non-Muslim family members, difficulty pronouncing

Arabic, being lonely on Muslim holidays, and not having a family member to

break fast with during Ramadan. Sometimes our reversions meant losing

life-long friends who just couldn’t accept our new habits, or it was

because of our discontinuance of activities common to non-Muslims, such as

dancing and mixing in groups.



As I grew less able to do community services, I searched for some way

to contribute to the greater Muslim community. I continually asked Allah

for His help in this. One day, my young granddaughter suggested that I

write books about my Saudi boys, Islam, and my family’s experience with

Islam. I decided to write the books and also include stories about a

group of young girls, both Muslim and non-Muslim, who were friends. The

stories would include the young girls’ problems encountered at school

and at home and I would use my knowledge of Islam as a guide for these

book characters.



I began writing a book series that I called Islamic Rose Books. I

created an e-group for sister authors and aspiring writers and this

developed into the creation of the Islamic Writers Alliance. The Alliance is an

international organization created to provide support for female Muslim

authors and aspiring writers. Our main goal is to help each other

promote our works to readers and publishers. I also decided to help two

Muslim food banks by creating databases that help them to track their

inventory, clients, and contacts and to create reports necessary for funding

purposes. I decided that I would spend a large portion of my profits

from book sales to buy books for Islamic children’s libraries. I have

discovered that many such libraries have lots of empty shelves where

Islamic books belong.



I still have much to learn about Islam. I never tire of reading the

Qur’an and one of my favorite pastimes is reading about prominent,

historical Islamic figures. When I am unsure about something in Islam, I look

to the Sunnah of the Prophet (peace be upon him). I see how he

responded to situations and use this as my guide. My journey in Islam will

continue, and I look forward to many new experiences. I thank Allah daily

for His Mercy and Love.



Linda Delgado is a Muslim, lives in Arizona, is married, and has three

children and eight grandchildren. Mrs. Delgado is a graduate of the

University of Phoenix and is a retired State Police Sergeant. She is also

the Director of the Islamic Writers Alliance

www.islamicwritersalliance.net and author of Islamic Rose Books. www.widad-lld.com.

The Mother's influence on the children

The most prevailing influence anything can have on the child is the

influence of the mother. Hence the mother is required to develop virtuous

morals and character. Don’t underplay any action of the child even if

it seems trivial. You should be well conscious of the child’s activities

within the home and beyond as well. However, the child should not be

aware that he is under surveillance as this would hamper his natural

development and he won’t be able to come out of himself. Similarly, when

you see something in his possession that was not given by you or his

father or any other relative, make sure you delve into the source of that

item. Some parents wholly believe their children when they claim they

found it on the road or obtained it from a friend. The parents avoid the

trouble of making further enquiries and consider their duty done.

Whereas it is a natural instinct that if a child, Allah Ta'ala forbid, stole

the item he is bound to make such false claims to protect himself from

humiliation. It is also natural that when the child realizes that his

parent or guardian is not very meticulous about his inquiries then the

child is bound to plummet further into a life of criminality.



Worse than this is when the child is assisted or encouraged by the

parent to engage in theft. Undoubtedly the child will become more

entrenched in this crime and he is bound to be entangled in a life of vice and

criminality.



A Muslim court once handed down sentence to a thief. As his hand was

about to be amputated, he ragingly addressed the people around him

saying: “Before amputating my hand amputate my mother’s tongue. When I

pilfered an egg the very first time in my life from my neighbour’s house, my

mother failed to admonish me. She didn’t even ask me to return the egg

to the neighbour. In fact, she started chirping in happiness and said:

“I praise the Almighty that today my son has turned out to be a perfect

man.” If my mother didn’t have such a twittering tongue, I wouldn’t

have been a criminal of society today."



An incident pertaining to this topic is narrated in the books of

Hadith. One night, Hadrat ‘Umar (Radhiallaahu Anhu) was on his usual rounds

around Madinah when he came across a house and overheard the following

conversation:

“Daughter! Add on a bit of water to the milk.” On hearing more

closely, he realized that mother and daughter are engaged in a dispute over

diluting the milk with water. Upon the mother asking the daughter to add

water, the daughter replied: “This is an offense. The Caliph has

vehemently forbade such an action.” The mother countered: “Where will the

Caliph be able to see us here?” What a startling response the daughter

offered. She said: “Then where is Allah?” In other words, Allah Ta’ala is

watching us. On hearing this reply, Hadrat ‘Umar (Radhiallaahu Anhu)

returned home, went up to his son ‘Aasim and asked him to marry this

girl. He subsequently married her. From the progeny of this union a great

personality like ‘Umar bin ‘Abdul ‘Azîz was born – a personality whose

achievements can never be forgotten by the Islâmic world.



On the basis of the aforementioned points we merely wish to drive home

the fact that a mother has dynamic influence over the child. If the

mother is pious the child will also be inclined to piety and if the mother

has mean habits or evil character then these will surely be conveyed to

the child.



How wonderfully a poet puts it when he says: 'The grass that grows in

the orchard is very different to the grass that grows in the jungle.

What hope of excellence can we entertain from children suckled by

deficient women?'



The Sahâbah (Radhiallaahu Anhum) and the Tâbi‘în (RA) who were holders

of exceptional virtues, inherited these virtues from their mothers. Let

us mention a few of them here:



1. Hadrat Zubair bin ‘Awwâm (Radhiallaahu Anhu) is highly indebted to

his mother Hadrat Safiyyah bintu ‘Abdul Muttalib (Radhiallaahu Anha).

She was responsible for moulding his character and morals.



2. Hadrat ‘Abdullâh, Munzir and ‘Urwah (Radhiallaahu Anhuma) all the

sons of Hadrat Zubair (Radhiallaahu Anhu) were the harvest of the seeds

planted by their mother Hadrat Asmâ bintu Abu Bakr (Radhiallaahu Anhu).

Each one of them turned out to be a distinctive model of perfection.



3. Hadrat ‘Alî (Radhiallaahu Anhu) was trained with outstanding morals

and wisdom at the hands of his mother Fâtimah bintu Asad.



4. Hadrat ‘Abdullâh bin J‘afar (Radhiallaahu Anhu) the most charitable

soul of the Arabs and the most moralistic of the youth was also brought

up by his mother Asmâ bintu ‘Umais (Radhiallaahu Anhu). She shaped him

on the outstanding morals and character she herself possessed.



5. Hadrat Mu‘âwiyah (Radhiallaahu Anhu) inherited from his mother

Hindah (Radhiallaahu Anhu) certain skills and talents which he was unable to

acquire from his father. When Hindah, his mother, observed his

intellectual capabilities during his childhood and someone said to her that

this child will become a leader of his people, she confidently replied:

“May I cry over him (in other words, may he die) if he fails to become a

leader.”



As far as division of responsibility is concerned, Islâm has placed the

bulk of the responsibility of rearing the children on the shoulders of

the parents. They are required to rear the children in such a manner

that they become proficient in conducting their own responsibilities of

life.



So if you want you children to develop the attributes of personalities

like Nûrud-Dîn Zangi, Shaikh ‘Abdul Qâdir Jaylâni, Maulânâ Muhammad

Ilyâs Kândhalwî and Maulânâ Ashraf 'Alî Thânwî (RA) then you and your

husband are required to cast your life in a profile of religiousness and

good morals. Be unstinting in your endeavours. Together with your plans

and strategies ensure that you make sincere Du‘âs for them as well.



Madrassah In'aamiyyah Campendown, South Africa



PRACTICAL TIPS FOR PARENTING YOUNG CHILDREN



Parents of Young children (preschool age) should have few expectations

in terms of behavior and acquisition of knowledge due to the cognitive

limitations at this age. This does not mean that children Should be

allowed to run about and do as they please; they still require guidelines

and boundaries. What it ducs mcan is that care should be taken

regarding the methods that are used to raise children and the values that are

instilled from the very beginning. It is interesting to note that the

Arabic term tarbiyah, which is often used to mean teaching or training,

generally refers to growth, increase, nourishment, and cultivation. This

relates to the physical, intellectual, emotional, psychological, and

spiritual aspects of an individual. When thinking of growth and

cultivation this implies that something has already been planled or is already

present (natural fitrah).



Tarbiyah then refers to the various methods that are used to watch over

and attend to a child until he or she becomes prepared to take

responsibility and behave in complete submission to and worship of Allah,

subhanahu wa ta'ala. The following suggestions are techniques that may be

used for tarbiyah for early childhood.



Play, Play, Play



Play should be the primary emphasis during this time in a child's life

since this is the means through which they gain an understanding of the

world around them. Pretend or imaginative play is the most common type

of play during this stage and this directly impacts cognitive, social,

and psychological development.



Children will often mimic or imitate the behavior of adults or other

children around them in their play, which is their way of preparing for

their particular roles in life. Girls will most often imitate their

mother, and boys will follow in the footsteps of their father. You will see

girls playing with dolls, dressing and feeding them and boys in more

rough-and-tumble physical types of play. These gender roles develop at an

early age and are a natural part of Allah's plan for the

dilterentiation of responsibilities for men and women. These and other types of play

should be encouraged and fostered in young children.



Prevention



The saying "Prevention is the best medicine" is true not only in the

medical field, but also within psychology. There are many steps that

parents can take to prevent misbehavior and avoid the disruption that (his

can cause within the family.



First of all, children need predictability, structure, and guidelines

because this gives them a sense of security and a feeling that there is

order in the world. When this is present they are less likely to feel

anxious or stressed which, in turn, will decrease the likelihood of

inappropriate behavior. Children will sometimes act chaotic if they are in

a chaotic environment. Secondly, probably the most common reason for

misbehavior is to gain attention from a parent or other adults. A

defining feature of being human is the need for social contact, approval, and

attcntion that is already present at birth. When parents fulfil) this

need adequately, a child will feel content and be more likely to cngagc

in solitary play. If a child is not able to obtain attention through

positive behavior, lie or she may utilize negative behavior for this

purpose. Parents can fulfill this need by spending quality time with their

child (e.g., talking, playing, reading, enjoying nature, and much

more).

Quality is often more important than quantity.



Rewarding Positive Behavior



The concept of rewards and punishments is an integral part of Islamic

Aqeedah as there are natural consequences for each or our actions. This

same wisdom can be applied to the area of parenting. The Messenger of

Allah, sallallaahu alayhe wa sallam, said that Allah, sublmnahu wa

ta'ala, says, "Allah has written down the good deeds and the bad ones. Then

He explained it (by saying that) he who has intended a good deed and

has not done it, Allah writes it down with Himself as a full good deed;

but if he has intended it and has done it, Allah writes it down with

Himself as from ten good deeds to seven hundred times, or many times over.



But if he has intended a bad deed and has not done it, Allah writes it

down with Himself as a full good deed, but if he has intended it and

has done it, Allah writes it down as one bad deed." (Bukhari and Muslim).

Allah's mercy can be seen in this Hadeeth Qudsi and this should be

reflected in a parent's tarbiyah as well. Rewards are effective in not only

increasing the occurrence of positive behavior, but also in decreasing

negative behavior and increasing a child's self-esteem. The most

eflective rewards for children are those that are the easiest to give:

praise, encouragement, hugs, thanks, etc.



Ignoring Misbehavior



Many of the inappropriate behaviors of young children can simply be

ignored or disregarded. The Prophet, sallallaahu alayhe wasallam, is our

best example in this regard. Anas ibn Malik said, "The Messenger of

Allah, sallallaahu alayhe wasallam, had the best disposition among people.

One day he sent me on an errand and I said, 'By Allah, I will not go,'

but it was in my mind that I would do as the Messenger of Allah had

ordered me. I went until I came upon children playing in the street. Then

the Messenger of Allah, sallallaahu alayhe wasallam, arrived and he

caught me by the back of my neck from behind. As I looked at him, I found

him smiling, and he said, `Unays (Anas' nickname), did you go where I

asked you to go'?' I said, `O Messenger of Allah, yes, I am going."'

Anas said further, "I served him for nine years, but I do not know that he

ever said to me about anything I did, why I did that, or about anything

I had neglected, why I had not done that." (Muslim).



We may want to compare this to how we react to or interact with our own

children. For young children, in particular, it is really

counterproductive to berate, question, and reprimand when they really have little

understanding as to why they acted in a certain way. Simply ignoring the

behavior may be the most appropriate response. Another related

technique is to redirect the child to something else in the environment to draw

attention away from the undesirable.



It is important to realize that within these general guidelines there

are about as many ways to parent as there are parents. Parents need to

lake into consideration the unique personalities, dispositions, and

gifts of each child when deciding upon a particular approach. What may work

with one child may not necessarily be effective with another. It is

also imperative to remember that our children are one of the greatest

tests that we have from Allah, subhanahu wa ta'ala, and we need to

continually ask Him for assistance and guidance for ourselves and our children.

This is the most effective and powerful tool for tarbiyah. "When My

servants ask you (Muhammad) concerning Me, I am indeed near. I respond to

the prayer of every suppliant when he calls on Me. Let them also, with

a will, listen to My call and believe in Me, that they may walk in the

right way." [2:186]

Dr. Aisha Hamdan





My Lord! surely I stand in need of whatever good you may send down to

me.

Al-Qasas  :24

Coping With an Ill-Tempered Child

By: Shaikh Salman al-Awdah

Source: www.islamtoday.net 



It never ceases to amaze me how many people complain about their

children’s bad tempers and have not the faintest idea what to do when their

children get angry.



We are often surprised and hurt by the things we hear our children say

in anger, their hands folded across their chests, words like: “I hate

you!” and “I don’t want you!” and “I don’t love you anymore!” Children

say such things when they are angry, and parents are often at a loss to

respond with anything other than harsh words, curses, and a good smack.

Most parents have no better remedy to administer and justify themselves

by saying that they are disciplining their children for their bad

manners.



In truth, cursing and hitting the child is nothing more than a hasty

reaction from the parents dressed up in the guise of “discipline”.



There are many things that the parents need to take into consideration

in order to handle the situation correctly and remedy their children’s

tempers:



* When we consider the guidance of the Prophet (p.b.u.h.), we observe

that he never once struck his wife or servant. I am not merely

discussing the question of “to hit or not to hit”. What I am saying is that

hitting often exacerbates the problem far more than it remedies it.



* Many parents are confused about what they should do first when their

child gets angry – should they focus on the cause of the anger or on

the anger itself?



In my personal estimation, it seems that seeking a solution for the

cause of the anger is better than trying to remedy the anger itself.

Eliminating the cause of a problem is invariably a solution to the problem.



* If we as adults fail to exhibit any self-restraint when we are angry,

how can we expect our children to do so? It is important for us to

raise our children to know how to stay calm and collected and deal with

things in a rational manner. If we are neglectful in this, then we will

have no recourse but to calm the child down when he gets angry and then

try to find out how to deal with the cause of his anger.



There is an old Arab saying that goes: “You cannot give what you do not

have.” This is true. If the parent has a bad temper and is unable to

control himself when he gets angry, how can he fault his child for the

same? The parent is the role model. The child does what he sees his

parents doing.



* Why should we not discuss the matter with our children when they get

angry? Isn’t it better to use such a tone than it is to cry and shout,

which only causes the child even more distress? There is no problem

with using a conversational tone in discussing matters with our children.

In the Quran, we see that the Lord of All the Worlds uses such a tone

with his angels and His Prophets. We see the Prophet Solomon (p.b.u.h.)

using such a tone even when he speaks to a bird. Is not it more

appropriate for us to do so with our children who are our own flesh and blood?



Many parents address their children in a demeaning, condescending tone,

simply because their children are small and their young minds have not

matured. The parents see that the time to show respect has not yet

arrived. I see this as a big mistake, though one that is very common. If we

look to the Prophet (p.b.u.h.) for guidance, we see that he behaved

very respectfully towards children.



* We need to exercise a lot of patience when dealing with children. A

child is naturally eager and impressionable, with an unlimited

imagination. It is wrong to expect him to behave like an adult when he has yet

to learn to distinguish between what is beneficial and what is harmful.

This explains to us the reason why the Prophet (p.b.u.h.) descended

from the pulpit to meet his grandchildren al-Hasan and al-Husayn, even

though many prominent Companions were standing before him.



* It is a serious mistake for our children to feel unloved by his

parents. This is the case even when the child is being punished. The feeling

of love should be ever-present, even when administering bitter

medicine. This is especially true since our children have hold of our hearts,

and in spite of their tender years, they have an influence over us.



* We need to accustom our children to communicating their feelings to

us, to express themselves properly when they are angry instead of crying

and shouting.



When we come to know the cause of the anger, we need to speak to our

children on their own level and explain matters to them in a way that

they can understand. We cannot deal with them as if they were adults like

ourselves, we must deal with them on their own level, no matter how

trivial their problems may seem to us.



We can think about how a little girl took the Prophet’s hand and he

allowed her to lead him around wherever she wanted to go.



A child needs to feel that he lives in an environment of controlled

freedom. He should not live in an atmosphere of constant control and

domination so that he represses his feelings and his identity.



* In one survey, it was determined that 70% of the children living in

the Gulf region suffer from psychological disorders of one kind or

another. We find ourselves between two opposite extremes – that of going

overboard in controlling and disciplining our children and that of utter

laxity. What is needed is a just balance.



I know some very respectable people who insist on pining over every

detail when it comes to “raising” their children, so much so that the

child can scarcely breathe without being taken to account for it. When the

father comes to me with his son in tow, the boy’s face is ashen and he

is visibly disturbed. This is because the child is not allowed to act

in any way other than according to his father’s mindset, which is an

impossible burden for the mind of a small child.



* We must teach our children to seek means to control their anger. We

might instruct them to perform ablutions or to sit down if they are

standing or to take hold of a book or some other object. If he does so and

his anger subsides, then he should be commended and rewarded for

keeping his anger under control. Do not withhold the praise when your child

keeps himself calm. Let him know with your words and gestures that you

recognize his achievement. Give him a little token of appreciation, even

just the pen in your shirt pocket.



* Allow the child to role-play. Be the angry one and let your child try

to calm you down. Let his try whatever means he feels are appropriate.



* It is better for a child to say “I feel angry because of this or

that” than it is for him to scream and shout.



* The dictatorial approach is not always the right one. We need to

avoid saying things like “Shut up!” “Get out of my sight!” “If I get my

hands on you, I am going to break your head!” and “Don’t use that impudent

tone with me!”



At times, might we rather say: “Dear, I am your father (or mother, as

the case may be) and I love you. I feel it when you are angry, so do not

distress me so.” What is important is for the child to empathize with

your feelings. The child today will be an adult tomorrow, and if we do

not develop such an empathy with our children when they are young, we

may regret it down the road.



* We should take to heart the example of the Prophet (p.b.u.h.). Anas

said about him: “I swear by Allah. I have never seen anyone show more

mercy to his family that Allah’s Messenger (p.b.u.h.).” (Sahih Muslim

2316)



The Prophet (p.b.u.h.) loved children. He wept when his little son

Ibrahim died.



Whenever a child was born, they would bring the child to the Prophet

(p.b.u.h.) and he would offer supplications for the child. Sometimes he

would change a child’s name to a better one. He used to play with

children and humor them.



When al-Hasan, the Prophet’s grandson came running into the Prophet’s

room and jumped down in front of him, the Prophet (p.b.u.h.) embraced

him and kissed him and said: “O Allah! Love him and love those who love

him.” (Sahih al-Bukhari 2122 and Sahih Muslim 2421)



He would go to the mosque, carrying either al-Hasan or al-Husayn on his

shoulder. Once he prayed his prayers while carrying Umamah bint Zainab

in his arms. He consoled a small child whose pet bird had died. He

would even seek the permission of a child sitting to his right to allow him

to offer a drink first to some elders on his left. When the child

refused to waive his right, the Prophet (p.b.u.h.) served the child first.

We see where `Amr b. Salamah was appointed to lead the prayers for his

people though he was only six years old, simply because he was the most

knowledgeable among them of the Quran.



Examples like these abound, and when we regard them, the greatness of

the Prophet’s character becomes all the more evident to us. We realize

that the best schools of education and childrearing in the East and West

are in need of the light of our Prophet’s example.

American Muslims to get a TV network of their own - beamed from Buffalo

By JAY TOKASZ News Staff Reporter 11/26/2004

One show features a Muslim newspaper reporter named Jinnah who solves whodunits. A soap opera explores the melodrama of a Muslim father confronted with his daughter's desire to marry a non-Muslim. "Allah Made Me Funny" chronicles a Muslim comedy tour.

Islamic television, beamed from Buffalo, is coming to a station near Muslims across the country and in Canada.

Bridges TV debuts Tuesday, weaving news coverage with music videos, animated children's shows, classic movies and programs about food, travel and culture - all with an underlying theme appealing to American Muslims.

The new cable television network is the first in English to be aimed at this demographic, one of the fastest-growing in the country.

Its founder and chief executive officer, Muzzammil S. Hassan, 40, hopes the network will help balance negative portrayals of Muslims that have dominated American media since the terrorist attacks of Sept. 11, 2001.

"The name "Bridges TV' is to build bridges with mainstream America," he said. "The very purpose of Bridges is to build bridges of friendship and understanding."

It will be unlike Al-Jazeera or other controversial networks beamed from Arab or predominantly Muslim countries, said Hassan, an Orchard Park resident and former M&T Bank vice president.

"It's more of a cultural, lifestyle and entertainment network. It's not a religious or political network," he said. "Our focus is life right here in North America."

Programming will be delivered nationwide via a fiber-optic link from the studios of WNED-TV in downtown Buffalo to a satellite provider in Staten Island.

Bridges anticipates 50,000 initial subscribers. It already has carriage agreements with Comcast Cable Co., the nation's largest cable operator, in Detroit, home to a large American Muslim population and with Buckeye Cable, a smaller firm that serves northern Ohio and southern Michigan.

The network also is available by GlobeCast satellite and by broadband television. It costs $14.99 as a premium channel.

It premieres at noon Tuesday with "Bridges News," an original newscast anchored by former NBC News correspondent Asad Mahmood.

Bridges TV employs about 20 people. Hassan hired an Emmy award-winning television producer, Jamilah Fraser, as program director, and Tayie Rehem, formerly of the CBC Network in Canada, as executive producer.

The nightly news program, the centerpiece of the network, will air at 7:30 p.m. weekdays with "an unbiased view of what's going on in the world from an Islamic perspective," Fraser said.

Bridges TV is aiming for PBS-style programming to appeal to a variety of viewers, she said.

The venture has $5 million to $10 million in backing from more than 50 investors, all of them from the United States. Included is millionaire Buffalo native Robert Goergen, chief executive officer of Blyth Industries, a large home decor company based in Greenwich, Conn., and founder of Ropart Asset Management, a private equity fund.

Mike Pinto, chief financial officer of M&T Bank and a friend of Hassan's, provided financial consulting.

"I look at it more like a community project," Pinto said. "God nows we need more of these things sprouting up here. I liked the whole concept and approach of bridging the gap. It's a good thing for Buffalo and a good community effort."

The cable industry is crowded with an estimated 350 networks competing for carriage contracts, but industry insiders say there is still opportunity for new networks that come prepared with quality programming and plenty of start-up funding.

"The key is content. You have to be able to offer something that by and large doesn't exist in the marketplace today. If you've got the content, you're going to be able to attract viewers," said Rob Stoddard, spokesman for the National Cable & Telecommunications Association.

Some networks have had success targeting ethnic populations or providing niche programming, even though they "may not always succeed with mass appeal in the traditional sense of a TBS or CNN," he said.

Hassan believes that Bridges TV taps into an unserved market with tremendous potential, akin to the Hispanic market that the founders of networks such as Univision and Telemundo plugged into nearly 20 years ago.

Telemundo, a U.S. Spanish-speaking network with 32 million subscribers, was sold to NBC for $2.7 billion in 2001. Univision is the country's fifth-most-watched network.

Hassan was able to sell investors on key demographics for the nation's estimated 7 million Muslims.

At 6.2 percent per year, their growth rate, for example, far outpaces that of the total U.S. population, which is less than 1 percent per year.

American Muslims' average annual household income is $11,000 more than the overall U.S. average, and more American Muslims have bachelor's degrees and advanced degrees, according to census data and a 2002 study by Cornell University. Two-thirds of American Muslims are younger than 40.

It all adds up to an ideal market for advertisers, said Hassan, who worked in sales management at Procter & Gamble and Clorox prior to receiving an MBA in 1996 from the University of Rochester's Simon School of Business.

"I definitely had doubts about the market, but then I listened to the numbers . . . and he convinced me," Pinto said.

The idea for the network developed in the months after 9/11.

As Hassan and his wife, Aasyia Zubair, drove from Buffalo to Detroit in November 2001, they were alarmed at the extent of anti-Muslim rhetoric on the radio.

Zubair was concerned that the stereotypes would affect their children's self-esteem, and she suggested that her husband put together a business plan for a Muslim television network.

"She felt that maybe there needs to be a Muslim media, where our children could grow up feeling confident about both their Muslim identity and their American identity," Hassan said. "And she said, "Why don't you do it?' "

When Hassan could not find anyone else to take on the project, he delved into it in his spare time.

He read books on broadcasting, talked with people in the television industry and volunteered at most of the television channels in town, including working the phone bank at the annual WNED-TV fund-raising campaign.

He appealed to satellite and cable companies by developing a $10-per-month "membership" club for American Muslims interested in having a new network.

Then he assured the members that the network would launch a month after it reached 10,000 members - a goal achieved three weeks ago.

"When we met with Comcast," Hassan said, "the comment they made was we have never seen this type of demand before."

The Prophet As the Model for Truthfulness and Trustworthiness

By Dr. Norlain Dindang Mababaya



The Prophet (Peace Be Upon Him) is known as the as-Sadiq and al-’Alamin 

(the Truthful and the Trustworthy).  People during his time, except the

most arrogant unbelievers among them, believed him as such.  The

following Hâdîth for instance tells us:



Ibn Abbas (radhiallahu anhu)  narrated that when the Verse: "And warn

your tribe of near kindred.”  (26:214) was revealed, Allah’s Messenger

(Peace Be Upon Him) went out, and when he had ascended As-Safa mountain,

he shouted, "O Sabahah!" The people said, "Who is that?” "Then they

gathered around him, whereupon he said, "Do you see? If I inform you that

cavalrymen are proceeding up the side of this mountain, will you

believe me” They said, “We have never heard you telling a lie.”  Then he

(Peace Be Upon Him) said, "I am a plain warner to you of a coming severe

punishment.”  Abu Lahab said, "May you perish! You gathered us only for

this reason?” Then Abu Lahab went away. So the Surat: "Perish the hands

of Abu Lahab!” (111:1) was  revealed.”  (Bukhari 6/495)    



The Prophet (Peace Be Upon Him) is known to have always told the truth

even when he joked with his Companions. In fact, he even cursed those

who make lies just to make people laugh:



Abu Hurairah  (radhiallahu anhu)  narrated that when they said,

“Messenger of Allah, do you make jokes with us!”  He (Peace Be Upon Him)

replied, “I say nothing but the truth.” (Tirmidhi 4885)



Mu'awiyah Ibn Jaydah al-Qushayri (radhiallahu anhu)  narrated that

Allah’s Messenger (Peace Be Upon Him) said, “Woe to him who tells things,

speaking falsely, to make people laugh thereby. Woe to him! Woe to him!”

(Abu Dawud 4972)



We, the Du’ât should emulate the great Messenger of Allah. We must fear

Allah (Subhanahu wa ta’ala) and always tell the truth.   As Muslims, we

are expected to be truthful and trustworthy:



“O you who believe!  Fear Allah and be with those who are truthful.”  

(9:119)



“That Allah will reward the people of Truth for their Truth, and punish

the Hypocrites if that be His Will, or turn to them in Mercy; for Allah

is Oft-Forgiving, Most Merciful.” (33:24)



Abu Hurairah (radhiallahu anhu) narrated that Allah’s Messenger (Peace

Be Upon Him) said,  “A Muslim is one from whose tongue and hand the

Muslims are safe and a believer is one in whom people place their trust in

regard to their life and wealth.”   (Tirmidhi 33 and Nasa'i)



To be truthful, we should equip ourselves with the knowledge of the

Truth.  This is one of the reasons why we need to seek correct knowledge

of Islam, as much as possible. We should always be ready with whatever

questions the non-Muslims will ask about Islam.  If we do not know or

are not sure of the answer(s) then we have to be frank. We can delay the

answer and ask somebody who is knowledgeable (an Imam or a Muslim

scholar) to answer the question. Allah (Subhanahu wa ta’ala) and His

Messenger (Peace Be Upon Him) enjoin us to ask those who know:



“... Then ask those who have been reading the Book from before you...”

(10:94)



“...If you realize this not, ask of those who possess the Message.”  

(16:43)



‘Abdullah Bin Amr al ‘As (radhiallahu anhu) narrated that Allah’s

Messenger (Peace Be Upon Him) heard some people disputing about the Qur’an. 

Thereupon he said: “It was because of this that those gone before you

had perished. They set parts of the books against the others (whereas

the fact is) that the Book of Allah has been revealed with one part

confirming the others. Therefore, do not falsify some parts with the others

and speak only that which you know; that which you do not know, refer

it to one who knows it well.”   (Tirmidhi 237, Ahmad and Ibn Majah)



We should never attribute something that has no basis in the Qur’an and

the Sunnah to the Prophet (Peace Be Upon Him), or to Islam as a whole. 

We should take admonitions from the following warnings:



Ali (radhiallahu anhu) narrated that the Prophet (Peace Be Upon Him)

said, “Do not tell a lie against me for whoever tells a lie against me

(intentionally) then he will surely enter the Hell-fire.”  (Bukhari 1/106

and Ibn Majah 1/31)



Salama (radhiallahu anhu) narrated that he heard the Prophet (Peace Be

Upon Him) saying, “Whoever (intentionally) ascribes to me what I have

not said then (surely) let him occupy his seat in Hell-fire.” (Bukhari

1/109)



Wathila bin Al Asqa (radhiallahu anhu) narrated that Allah’s Messenger

(Peace Be Upon Him) said,  “Verily, one of the worst lies is to claim

falsely to be the son of someone other than one’s real father;  or to

claim to have had a dream one has not had; or to attribute to me what I

have not said.”   (Bukhari 4/712) 



Abdullah ibn Abbas (radhiallahu anhu) narrated that Allah’s Messenger

(Peace Be Upon Him) said: Be mindful when transmitting a Hâdîth from me.

(Transmit) only that which you know (very well) for he who

intentionally lies about me will find his abode in Hell-Fire.”  (Tirmidhi 232)



There are many Islamic teachings on truthfulness that should inspire us

to be truthful.  We can share them to non-Muslims.  Non-Muslims should

know that we, the true Muslims, adhere to truth for we are certain that

Islam is the religion of Truth.  Islam teaches truthfulness. It enjoys

its followers to adhere to truthfulness and refrain from lies as shown

in the following authentic teachings:



‘Abdullah (radhiallahu anhu) narrated that the Prophet (Peace Be Upon

Him) said, “Truthfulness leads to Al-Birr (righteousness) and Al-Birr

leads to Paradise. And a man keeps on telling the truth until he becomes

a Siddiq (truthful person). Falsehood leads to Al-Fujur (i.e.,

wickedness, evil-doing), and Al-Fujur leads to the (Hell) Fire, and a man may

keep on telling lies till he is written before Allah, a liar.” (Bukhari

8/116 and Muslim 4/6307-6310)



‘Abdullah (radhiallahu anhu) narrated that Allah’s Messenger (Peace Be

Upon Him) as saying, “It is obligatory for you to tell the truth, for

truth leads to good deeds and good deeds lead him who does them to

paradise.    If a man continues to speak the truth and makes truth his

objective, he  will be recorded in Allah’s presence as eminently truthful.

Avoid falsehood, for falsehood leads to wickedness and wickedness leads

to hell. If a man continues to speak falsehood and makes falsehood his

objective, he will be recorded in Allah’s presence as a great liar.”  

(Muslim 4/6309)



We must include in our prayers that Allah will give us the best

character and manners, which include being truthful. We should also avoid

situations or things that will lead us to make lies.  One of these is debt

as the Prophet (Peace Be Upon Him)  warns us in the following Hâdîth:



‘Aishah (radhiallahu anha) narrated that the Prophet (Peace Be Upon

Him)  used to invoke Allah in the prayer saying, “O Allah, I seek refuge

with you from all sins, and from being in debt.” Someone said, “O

Allah’s Messenger! (I see you) very often you seek refuge with Allah from

being in debt.”  He replied (Peace Be Upon Him), “If a person is in debt,

he tells lies when he speaks, and breaks his promises when he

promises.”  (Bukhari 3/582)



In everything we do, we must fear Allah and always tell the truth. 

Telling lies do great harms to us especially in the eternal world.  If we

die without asking Allah’s forgiveness and we are recorded in His

presence as liars, then we will have a terrible punishment in the Hereafter. 

As much as possible, we must avoid telling lies.  We must take warning

from the following Hâdîth:



Samura bin Jundub (radhiallahu anhu)  narrated that the Prophet (Peace

Be Upon Him)  said, “I saw (in a dream) two men came to me.” Then the

Prophet (Peace Be Upon Him)  narrated the story (saying), “They said,

'The person, the one whose cheek you saw being torn away (from the mouth

to the ear) was a liar and used to tell lies. And the people would

report those lies on his authority till they spread all over the world. So

he will be punished like that till the Day of Resurrection.’” (Bukhari

8/118)



To the non-Muslims who invent lies against Allah, it is our duty to

warn them to refrain from their sheer disbeliefs.  They should take

lessons from the many clear Signs of Allah, being the Only God worthy of our

sincere worship and stop associating partners with Allah. They should

fear Allah’s curse and severe punishment in the Hell-Fire:



“And those who believe in Allah and His messengers they are the

Truthful and the martyrs in the eyes of their Rabb.  They shall have their

Reward and their Light.  But those who reject Allah and deny Our Signs,

they are the Companions of Hell-Fire.”  (57:19)



“Who does more wrong than those who invent a lie against Allah? They

will be turned back to the Presence of their Rabb and the witnesses will

say, ‘These are the ones who lied against their Rabb!’ Behold! The

curse of Allah is on those who do wrong!”   (11:18) 

The Tomb of the Righteous Woman, Cyprus

Caliph al-Manusr, speaking of the Cyprians said: 'We shall, above everyone else, do justice to them, and not enrich ourselvs by oppressing them'The account below gives a summary of the Muslims when the Muslim empire included Cyprus. May God Almighty have mercy and help us all act is the best and most just ways in all that we do, ameen. According to al-Wakidi and others, the first expedition against Cyprus was led in sea by Muawiyah ibn abi Sufyan. This was the first time the Muslims sailed in the Mediterranean.

Muawiyah had asked Umar's permission to lead a naval expedition, but Umar refused.[Tabari, vol I, 2820-2821] When Uthman ibn Affain became caliph, Muwaiyah wrote again asking permission to enter Cyprus, informing him about its proximity and the ease of acquiring it. In answer to this Uthman wrote, 'I have seen the answer Umar gave when you requested from him to lead the sea expedition'

In the year 27 AH, Muawiyah again wrote to Uthman, referring to the ease with which the sea could be crossed to Cyprus. Uthman wrote back this time saying, 'If you sail with your wife, we allow you to do so, but otherwise no'.
Accordingly, Muawiyah embarked from Acre with a large number of ships, accompanied by his wife Fakhitah. Likewise, Ubadah ibn as Samit took his wife Umm Haram of the Ansar. This took place in the year 28, after the cessation of the rainy season; others say, ikn the year 29.

When the Muslims arrived in Cyprus and landed on its shore, its Archon (one of the nine chief magistrates of ancient Greece) demanded to make terms of capitulation which was considered unavoidable by the people. Muawiyah made terms with them on 7,200 dinars to be paind annually to them. Similar terms had been made with them by the Greeks. Thus the people of Cyprus pay two tributes.

It was made a condition that the Muslims would not prevent them form paying the tribute to the Greeks, on the other hand the Muslims made it a condition that they would not fight those who may come after them to subjugate the Cyprians, and that the Cyprians would keep the Muslims informed regarding the movement of their enemy, the Greeks.[Ibn an Athir, vol III, p 74] Thus when the Muslims used to undertake an expedition by sea, they did not attack the Cyprians. They were not supported by the Cyprians, nor did the Cyprians support any one against them.

The second invasion by Muawiyah. In the year 32, however, the Cyprians offered ships as an aid to the Greeks in an expedition in the sea. Consequently, Muawiyah invaded them in the year 33 with 500 ships. He took Cyprus by force, taking many prisoners. He then informed them in the terms that were previously made, and send to the island 12,000 men of those whose names were recorded in the register (diwan: and therefore received stipends) and erected mosques.

Moreover, Muawiyah transplanted from balabakk a group of men, and erected a city on the island, whose inhabitants were assigned special stipends until the death of Muawiyah. His son Yazid, who succeeded him, send the troops back and ordered the city destroyed. According to other reports, the second invasion of Cyprus was carried out in the year 35.

Why Yazid withdrew the troops. Muhammad ibn Musaffa al Himsi from al-Walid: Yazid was offered a large and considerable sum of money as a bribe; and that was why he withdrew the troops from Cyprus, upon which the Cyprians destroyed their city and mosques.

Umm-Haram dies in Cyprus. Muhammad ibn Saad from Abdas Salam ibn Musa's father: When Cyprus was invaded for the first time, Umm Haram, daughter of Milhan, sailed with her husband, Ubdag ibn sa Samit. On their arrival in Cyprus, she disembarked and was offered a mule to rie on. As she was riding, the mule stumbled, and she was killed. Her tomb in Cyprus is called 'The Tomb of the Righteous Woman'[JRAS, 1897, pp 81-101]

Muwaiyah makes permanent peace. Hisham ibn Ammar as Dimashki from Safwan ibn Amr: Muawiyah personally carried out the invasion of Cyprus and was accompanied by his wife. Its conquest effected by Allah, was complete; and the booty he brought to the Muslims was great. The raids of the Muslims wer erepeated until Muawiyah in his caliphate concluded permanent terms with the Cyprians to the effect that they pay 7,000 dinars and give advice and warnings to the Muslims regarding their enemies, the Greeks. This or something like
it was agreed upon.

The Cyprians expelled and retrned. Al Walid ibn Yazid ibn Abd al-Malik expelled many of the Cyprians to Syria, because of a charge of suspicion brought against them. When the Muslims disproved of the act, Yazid returned them to their home. In the caliphate of ar Rashid, an invasion was led against them by Humaid ibn Mayuf al Hamdani because of a rebellion they had started; and many were carried off as prisoners. Later they behaved properly towards the Muslims, and by ar Rashids orders their prisoners were returned.

The tax increased. Muhammad ibn Saad from al-Wakidi: the terms between Muawiyah and the Cyprians were kept in force until the time Abdal-Malik ibn Marwan who added 1,000 dinars to their tax. That was the case until the caliphate of Umar ibn Abd-al-Aziz who cancelled the addition. When Hisham ibn abd-al-Malik, however, came to power, he restored it; and it wa skept until the caliphate of Abu-Jafar al-Manusr, who expressed himself as follows: 'We shall, above everyone else, do justice to them, and not enrich ourselvs by oppressing them'. Accordingly, he restored the terms made by Muawiyah.

Abd-al-Malik wasnt to annul the treaty. The following was communicated to me by certain Syrian scholars and Abu Ubaid al Kasim ibn Sallam: During the governorship of Abd al Malik ibn Salih ibn Ali ibn Abdallah ibn Abbas over the frontier cities, the Cyprians started a rebellion, and he, therefore, desired to break the covenant made with them. The canonists were numerous, among whom
were the following whose opinions he sought: al-Laith ibn Saad, Malik ibn Anas, Sufyan ibn Uyanah, Musa ibn Ayan, Ismail ibn Aiyash, yahya ibn Hamzah, Abu ishak al Fazari and Makhlad ibn al Husain. They all answered him.

The opinion of al-Laith. The following is a quotation from the letter of al-Laith ibn Saad: 'The Cyprians are being constantly charged by us with infidelity to Muslims and loyalty to Allah's enemies the Greeks. Allah himself has said, "Or if you fear treachery from any people, cast off their treaty in like manner". He did not say 'cast not off their treaty until you are sure of their treachery'. I therefore, consider it best that you cast off their treaty and give them respote of one year for enforcing the law. Those of them who desire to go and settle in a Muslim land and become dhimmis, paying the kharaj, may do so; those who desire to emigrate to the land of the Greeks may do so; and those who desire to remain in Cyprus, with the understanding that they are hostile, may do so and be considered an enemy to be fought and attacked. To give them a respite of one year would be enough to refute any
protest they make, and to prove our loyalty to the covenant'

The opinion of Malik. The following statement was written by Malik ibn Anas: 'Our peace with the Cyprians is of old standing and carefully observed by the governors placed over them, because they considered the terms a humiliation and belittlement to the Cyprians, and a source of strength to the Muslims, in view of the tax paid to them and the chance they had of attacking their enemies. Yet I know of no governor who broke their terms or expelled them from the city. I, therefore, consider it best to hesitate in breaking their covenant and casting off their treaty until the evidence of disloyalty is established against them, for Allah says, "Observe, therefore, the engagement with them through the whole time of their treaty". If after that they do not behave properly and abandon their deceit, and you are convinced of their perfidy, you may attack them. In that case, the attack would be justified and would be crowned with sucecss; and they would suffer humiliation and disgrace by Allah's will'

The opinion of Sufyan ibn Uyainah. This is waht Sufyan ibn Uyainah wrote: 'We know of no one who made a covenant with the Prophet and violated it, without having the Prophet consider it legal to put him to death, except the people of Makkah. Their case was a favor on the part of the Prophet. Their violation consisted in rendering aid to their allies against the Khuzah, the Prophets allies. One of the terms stipulated against the people of Najran was not to practice usury, but when they did practice it, Umar decreed they be expelled.
Thus by the consensus of opinion, he who violates a covenant forfeits the rights of being entitled to security'

The opinion of Musa ibn Ayan. Musa ibn Ayan wrote: 'Similar cases took place in the past, but in each case the governors would grant a period of respite; and so far as I know, none of the early men ever broke a covenant with the Cyprians or any other people. It may be that the common people and the mass of the Cyprians had no hand in what their leaders did. I, therefore, consider it best to abide by the covenant and fulfill the conditions thereor, in spite of what they have done. I have heard al-Auzi say regarding the case of some,
who, after making terms with the Muslims, conveyed information about their secret things and pointed them out to the unbelievers: 'If they are dhimmis, they have thereby violated their covenant an dforfeited their claim on security, making it right for the governor to kill them, if he so desires; but if they had been taken by capitulation and are not entitled to Muslim security, t hen their governor would cast off their treaty, for Allah loves not the actions of the decievers'

The opinion of ibn Aiyashs. The following is what Ismail ibn Aiyash wrote: 'The people of Cyprus are humiliated and oppressed and they have been subjugated, together with their wives, by the Greeks. It is therefore proper for us to defend and protect them. In the covenant of the people of Tadlis, Habib ibn Maslamah wrote, 'In case something should arise to divert the attention of the Muslims from you and some enemy should subjugate you, that would not be a violation of your covenant, so long as you keep loyal to the
Muslims'. I therefore, consider it best that they be left on their covenant and the security promised them, especially because when al-Walid ibn Yazif expelled them to Syria, the Muslims considered the act outrageous, and the canonists (legal authorities) disproved of it; so much so that when Yazid came to power, he restored them to Cyprus, which was an act approved by the Muslims and considered just'

The opinion of Yahya ibn Hamzah. The following was the statement issued by Yahya ibn Hamzah: 'The case of Cyprus is parallel to that or Arbassus in which it has set a good example and a precedent to be followed. This is the case of Arbassus: Umair ibn Saad once came to Umar ibn al Khattab saying, There lies between us and the Greeks a city called Arbassus, whose people disclose to our enemy our secrets, but do not disclose our enemys secrets. Umar replied, When
you go there, propose to give them for everey ewe they own, two, and for every cow they own, two, and for everything they own, two. If they consent, give that to them, expel them from the city and raze it to the ground. But if they refuse, then cast off their treaty to them and give them one year at the expiration of which you may destroy their city. Umair went to the city; and its people refused the offer. he therefore, gave them one year at the expiration of which he destroyed it. The people of Arbassus had a covenant similar to that of the people of Cyprus. To leave the Cyprians on the tersm
made with them and to have the Muslims use their own cause what they recieve as tax from the Cyrpians is preferable. All holders of covenant, for the sake of whom the Muslims are not supposed to fight and on whom the Muslim regulations are not binding, are not dhimmis, but people of tribute, to be spared so long a sthey are worthy, to be treated accoding to the covenant so long as they abide by it and consent to it, and to be forgiven so long as they pay their dues. It is reported that Muadh ibn Jabal always hated to have the enemy capitualte on definite terms unless the Muslims were by force of
circumstances compelled to make terms, because no one could tell whether such capitualtion would be of value and strength for the Muslims. [reference for 'People of Tribute': Ahl Fidyah, who are governed by their own laws and pay something (tax) to be left alone: at-Tahanawi, Kashf Istilahat al Funun, vol II, p 1157]

The opinion of Abu Ishak and KMakhlad. Abu Ishal al fazari and Makhdad ibn al Husaid wrote as follows: 'We can find nothing more similar to the case of Cyprus that the case of Arbassus and the decision of Umar ibn al Khattab regarding it. Umar gave them two alternatives to choose from: a double fold of everything they possessed and the evacuation of the city, or a respite of one year after casting off their treaty. Having rejected the former proposition, they were given one year at the end of which the city would be destroyed. Al-Auzi repeated a tradition to the effect that when Cyprus was conquered, the status quo of the people was kept, and terms made on 14,000 dinars of which 7,000 should go to the Muslims and 7,000 to the Greeks; and it was stipulated that the Cyprians should not disclose to the Greeks the conditions of the
Muslims. Al-Auzai used to say, 'The Cyprians did not abide by the terms they made with us, but we consider them as people bound to us by the covenant whose terms of peace involve rights to them and obligations on them, and the violation of which is legal only if they do something that shows their perfidy and treachery' [Reference for the above extracts: Kitab Futuh al Buldan, Vol 1, pp 235-243 (Columbia University, trans 1918)]