1. Knowledge is power

Do we know what the Quran and Sunnah say about racism? The Quran established individual character as the criteria of success, not color, tribal or economic status of a person. The Prophet preached and established these ideals in the peace sanctuary of Madinah and Islamic society which he developed. Let our parents, children, Islamic schools, and Imams learn and teach the ideals of Islam.

2. Ask the only One who can really help

We can get rid of racial and prejudicial attitudes within ourselves with the help of God. Make sincere and focused Dua for those people and groups who remain oppressed, subject to humiliation, subject to difficult behavior. After all, Dua increases love between people (Hadith). Also make Dua for yourself and others to gain an appreciation of others. Pray together with your family for those friends in the Masjid or at your job who are from other groups. And remember that dua without actions is nothing.

3. Hate the hatred

The Prophet never hated anyone. He neither hated Makkah nor the Makkans who tortured him, starved him and his people and killed his companions, may Allah be pleased with them. He continued to pray even for his worst enemies like Abu Jahl.

4. Make sincere Tawbah (repentance to God)

If we have hurt someone through our tongue or attitude, we need to seek God’s forgiveness. It is also important to seek the personal forgiveness of that persons as well if s/he is within reach as an Islamic pre-requisite to seek God’s forgiveness. There has to be a personal acknowledgment of wrongdoing and a commitment to change. This is done by turning to God and seeking His Forgiveness for looking down on other beings due to a false belief in someone’s inferiority.

5. Watching Our Tongue

The Prophet said: Whoever can give me a guarantee for what is between his two jaws and between his two legs, I can assure him Paradise (Sahih of Bukhari). Keeping this in mind, effort should be made to curb useless talk, which can lead to worse things like backbiting and slander of individuals and groups of people. Defining backbiting, the Prophet said that backbiting is anything that you say about someone in his absence that may displease him. When he was asked by one of the Companions, ‘even if he is as I describe him?’ he responded by saying, If he is as you describe him then you are guilty of backbiting, otherwise you are guilty of slander (which is worse than backbiting) (Sahih of Muslim). To add emphasis to how awful slander is, consider that the Prophet said it is worse than adultery because if a person commits adultery, Allah can forgive him if he repents. But a slanderer will not be forgiven until the person he had been speaking about forgives him (Baihaqi).

6. No ethnic jokes please

Ethnic jokes are not innocent humor. They carry the virus of bigotry most of the time. Think about how hurt we feel when some comedians depict Muslims as terrorist. Consider this verse of the Quran: “O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith. And whosoever does not repent, then such are indeed wrong doers” (Quran 49:11). Such silly and hurtful jest clearly goes against the type of manners Allah and His Prophet expect from us. It’s a sin in Islam to ridicule or laugh at any beings, and if they are a group, the sin is stronger.

7. Don’t call people, Kalla, Gora, Desi, Chapta, Abd or Rafeeq

Muslims disliked being called Moslems, Moor, or Mohammaden. We insist that since we write our name Muslims that’s how everyone should spell our name. So let’s call other people with the names they like for themselves. Fair enough? Alhamdu lillah most Muslims don’t do this. But once in a while we hear names, which we need to challenge. The Urdu term “Kalla” is used by some for African-Americans. While it literally means “black”, the way it is used most of the time is demeaning. The same is true for the Urdu term Chapta or Peela, which refers to the color, and features of South East Asian people. Gora in Urdu for Caucasians falls in the same category although it also just means a white person, but is used to convey historical distrust and betrayal of the white colonial lords. Desi on the other hand is mostly used to describe stereotypical images of South Asians “curry smelling” Indians and “pakis.” It is often used as a term of self hate in the second generation. Similarly some Arabs use the term Abd to describe black people, despite the fact the Prophet catogarically prohibited use of this term. Another term Zingy is used for the same people in the demeaning way. Some Arabs use the term Rafeeq (literally comrade) for Pakistanis in demeaning way similar to how the “N word” is used in the west. Ibn al Khinzeeer (son of a pig), a reference to whoever you are angry with amongst some Arabs and specially towards Jews is not only unworthy of the followers of Prophet Muhammad, it is a direct violation of his command not to insult one another’s parents (Sahih of Bukhari and Muslim). Even the Islamic term Kafir has to be use with care. Not every non-believer is a Kafir. This Quranic term, regarding those who rejected Allah’s guidance after recognizing it to be the truth, should not become a term of hate.

8. Challenge the offensive, names, jokes and comments

If someone uses a hurtful name in our presence, we might simply say, “Don’t call him/her that. Call him/her by his/her name.” If you are the victim, simply say “That kind of joke offends me,” or say “You don’t like to be called bad names and neither do I”. We should feel comfortable in pointing out unfairness. It is very rewarding in the eyes of Allah, since by challenging this we are following three of Allah’s commands: Stand up against injustice Discourage the evil Don’t call people with bad nicknames It’s part of a Muslim’s duty to enjoin the good and forbid the evil. Let’s do it with wisdom and patience. Be polite but firm.

9. Do not generalize

If you observe something wrong in some persons’ behavior, don’t generalize it to their ethnic group. Attribute it to those persons not their group. For example, I have heard several times that Arabs in Chicago run liquor stores. While it is true that there may be 100 or so Arabs who have this type of Haram business, they are a small minority among hundreds and thousands of Arabs living in Chicago. Without condoning what they are doing, we must see that there are Muslims of other nationalities who are also involved in Haram businesses.

10. Defend the abused group

Note unique and special qualities in other people. Show the positive points of an ethnic group that is being made fun of. Whether it’s the hospitality of the Arabs, the respect for elders in Indo-Pakistani culture, the resilience of African-Americans, for instance, point out the positive to those who don’t want to see the other side of the coin. If you’re still tongue-tied, consider this Hadith: the Prophet said: If a man’s Muslim brother is slandered in his presence, and he is capable of defending him, and does so, Allah will defend him in this world and in the next. But if he fails to defend him, Allah will destroy him in this world and in the next.

11. Speak everyone’s language

What do you do when there are say, three people, one of whom speaks your native language and the other doesn’t? Too often, many of us do the wrong thing. It creates suspicion and discomfort if you speak a language in front of others who may not understand it. Use a common language understandable to all. So if Br. Muneer and you both understand Arabic, but Sr. Yasmeen doesn’t, speak in English instead, so she doesn’t feel left out. If you observe this behavior tell them it’s unfair. If you are the one who is doing the wrong thing, then don’t defend it by saying, “you should learn our language”. The Prophet said: When three people are together, two should not talk secretly, leaving the third alone since this may grieve him. (Sahiah of Bukhari & Muslim).

12. Read about others

Read about people to gain positive insights into other cultures. Read what they have written about themselves. Read about, for instance, what African-Americans have contributed to America.

Even better, read an autobiography like that of Malcolm X, which recounts the personal experience and struggles of one Muslim African-American. Much of what he has to say is also a reflection of the experience of other African-Americans.

13. Share your joy

Have you invited people other than your cultural group at an occasion of happiness in your family? Whether it’s Eid, a wedding or the Aqiqa of a newborn baby, expand your next guest list to include those of different backgrounds. Sharing joy is a great way for people of all ethno-cultural groups to bond.

14. Share your sorrow

Have you visited a sick colleague, class fellow or a neighbor of another ethnic group? Have you been to the funeral of other people? Relationships are not only built on the good times, but on the hard ones as well. Visit the sick, attend funerals, and console those who need it, and don’t reserve your sympathy to those of the same skin color or country.

15. The way to a man’s heart is through his stomach

Have you learned to cook the food of other cultures? Have you shared your food with them? I know people who have become Muslim because of the hospitality of Muslims.

Food is a great way to bring people together, and to get to know others. Share food with neighbors. Food is power. Use it!

16. Smiling is a charity Who do you smile at?

Do you limit your grins to groups you know, especially your ethno-cultural group? Smiling is charity (Sahiah of Abu Dawud and Tirmidhi), not just for your people. Expand your smile “directory” to include all. Smile opens close hearts.

17. Salam is for everyone

Quran demands that we greet others better than the way they have greeted us. (Quran 4:86). After Juma do you say Salam and meet only those people you know or do you initiate a Salam to those from another ethnic group? Consider this Hadith: The Prophet said: Those who are nearest to Allah are those who are the first to give a greeting (Sahiah of Abu Dawud, Tirmidhi). Saying Salam is also a great way to increase your love for a fellow Muslim, no matter where they are from. Consider this Hadith: the Prophet said: You will not enter Heaven until you believe, and you will not believe until you love each other. Let me guide you to something which will cause you to love each other: spreading the greetings of peace (Assalamu alaikum) (Sahiah of Muslim).

18. Hug someone today

Have you ever experienced a hug by a Muslim you never knew? What a feeling. This one just for the sake of Allah. Try it on a Muslim in your Masjid and then introduce yourself to him. He is your brother. Isn’t he?

19. Beyond Salam

Alhamdu lillah, we see a lot of faces of different ethnic groups in Masjids, but have we gone beyond Salam with them? Have we invited this brother or sister to our home this year? Let’s take the initiative to go beyond the Salam and invite a fellow human being of a different background over to our place. Don’t wait for a specific occasion. Just invite them over for dinner, lunch, or a game of basketball.

20. A Masjid tour of other neighborhoods

While in a number of cities in America and South Africa, Masjids tend to become ethnically homogeneous due to the population patterns of the city; we can try to overcome this isolation. Let’s visit other neighborhoods and pray in a Masjid there. So if you’re an Urdu speaking person, visit the predominantly Arab mosque. If you’re an Arab visit the mostly African-American mosque. If you’re Turkish, visit the mostly Bengali mosque. Let’s defy the neighborhood divisions which we did not create. Let’s take our Sunday school children on field trips to different neighborhoods and Masjids. Providing opportunities for interaction with people of diverse groups instills understanding. Studies show that children playing and working together toward common goals develop positive attitudes about one another.

21. Do your duty, but a little differently

Who do you usually give your Zakat to? Is it just to your ethnic group or do you use it as one of the categories-to win over hearts? Plan to give your next Zakat to a community or individuals who are not of your ethno-cultural background. This will be a practical way to give of yourself to those who are your brothers and sisters, and those who are in need.

22. Strangers should find an open Masjid door

How are you at welcoming strangers in your Masjid? Do you move forward in welcoming, guiding and introducing them to others or do you allow a stranger to remain a stranger while you busily chat with your own cultural group? Open your heart and arms to the new brother or sister who may have come to the Masjid with great difficulty. Welcome their choice and don’t let them regret visiting your mosque. The security staff at Masjids need to have sensitivity training as well.

23. Watch those expressions and attitudes

Did you see that twist of the mouth, or the raise of that eyebrow? Sometimes, it’s not just words, but facial expressions that also indicate ethno-racial degradation and intolerance. It’s not enough for us to just avoid verbal jabs. Language is not just about words; it’s about body language too.
24. Defend yourself

If you are the target of ethno-racial humor, slurs or attacks defend yourself. First seek refuge in Allah from Satan Following the Prophet’s advice, if you are angry, remain silent, sit down, move away or make wudu. If you feel your security is being threatened seek any help available. If you are attacked defend yourself if you are capable of it. Document and pursue the case with local police, the department of human resources and anti-hate groups. God tolerates a person who is being wronged to respond in the same coin but He prefers us to be better: “The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimun (oppressors)” (Quran 42:40). An ex-Marine member of the white supremacist movement the Ku Klux Klan became Muslim due partly to the polite and confident response of a Muslim doctor to his racist remarks calling him a “dog eater”. This is an example of following Allah’s instructions that ask us to respond to evil with something which is better.

25. Stand up for justice

Take an active stand against injustices like profiling and discrimination in the workplace or at schools. Speak out against someone or a group being paid less because of their national background. “O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it is against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you) are. So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do” (Quran 4:135).

26. Work with other anti-racism groups

Volunteer time to organizations and groups which are working for an anti-racism agenda or for social justice. All the prophets were sent to help people take a stand for establishing justice (Quran 57:25). Working for a common cause brings people closer. Islam encourages cooperation with non Muslims for the common good of humanity (Quran 5:2).

27. Multi-ethnic Marriages

Some Fiqh (Islamic Law) books that dislike and discourage multi-ethnic marriages amongst Muslims are wrong because they conflict with the Sunnah of the Prophet and with the Quranic principle of all people being one. For instance, the Fiqh manual Reliance of the Traveler, in a chapter on Kafa’a (compatibility), while recognizing that there should be no consideration of skin color in marriage, does mention that a match between a non-Arab man and an Arab woman is unsuitable (page 523). I am not advising anyone to offer him or herself for a social experiment. But we must accept our children’s choice with an open heart instead of resistance based on the false interpretation of compatibility (Kafa’a) offered by some Fiqh books.

28. Jihad with your taxes

Your personal jihad against racism must also include a collective effort against racism and nationalism. Your taxes are used to institute policies, some of which you may agree with and others that you may completely oppose. You can use your tax money to fight against racism by supporting policies or institutions that encourage respect for differences. We should support subsidies to human rights organizations dedicated to fighting racism, specifically.

29. Vote against racism

Support candidates who oppose racism and nationalism both within America and without. For example, former US president Bill Clinton strongly campaigned against the use of tobacco in America but ironically he also helped the US tobacco companies to achieve record profits by helping them sell and promote tobacco in the Third World. If tobacco is wrong for America, it is wrong for every other human being as well. Let’s not tolerate “Cancer for other people.”

30. Vote for multi-ethnicity in your Masjid

Make sure your Masjid in North America has a multi ethnic board and leadership. Follow the Prophet in engineering social change. He paired each Ansar and Muhajir as brothers as he started building the Islamic society of Madina.

31. Put money where your mouth is

There are a number of organizations dedicated to fighting racism in America at various levels. Support them by your donation. If you don’t want to donate, establish your own organization against bigotry.

32. Raising race free children

Islam does not recognize race, but the society we live in does. Bridging this gap is the challenge of Muslim parenting. Choose to live in a multi-ethnic community. Children with multi-ethnic interaction grow up to be better human beings. Participate in your PTA with an antiracist agenda. Help your children feel good about themselves. Children who feel good about themselves are less likely to be prejudiced. Welcome children of all background in your home. Debrief them if they come home with a racial slur from the school

33. Let’s have a straight niyyah to please Allah

Let’s make our intentions (niyyah) that we will strive to build human society based on the equality of all human beings as Allah has asked us to do. Insha Allah, He will reward us for each step we take to get ourselves, our community, and our society rid of racism and nationalism. Conclusion As Muslims who are dehumanized day and night by the media and opinion leaders, it is our duty to emerge as a better human being through this ordeal instead of engaging in the satanic game of counter dehumanization. Whoever starts to look at others as lower beings first kills his own humanity. Prejudice, racism and nationalism are equal opportunity diseases. Muslims, Christians, Hindus and Jews, all have a choice of either using their teachings to rise up for the ideals of humanity or sink in the killing fields of nationalism. Dehumanization of Native Americans contributed to their almost complete annihilation. Dehumanization of Africans as nations and individuals resulted in generational loss of life and heritage. Dehumanization of Jews and Gypsies is associated with the mass murder by Nazis. Dehumanization of Japanese Americans contributed to their being sent to internment camps in America. The dehumanization of Muslims in America after the 9/11 tragedy is responsible for the virtual internment camp Muslims in America live today and the tortures in Abu Gharib and abuse at Guantanamo Bay. Unfortunately there is a demonization of America taking place in the world, which by and large does not know how a majority of Americans today feel about the historical wrongs done on their names. Even the strong American reaction to the Abu Gharib images did not slow down the harm neo-con policies are causing to American standing in the world. Racism and nationalism are twin evils which have killed more people in last one hundred years than probably all the wars in last one thousand years including crusades and massacres of the infamous Genghis Khan. Let’s launch our personal Jihad against racism. May God be with you. Allahu Akbar (God is Great).

Abdul Malik Mujahid, is an American Muslim religious leader and social activist. He is also the President and Director of Sound Vision

[ From: http://www.justiceforaafia.org/articles/articles/649-jfac-coverage-aafia-siddiqui-sentencing-hearing-september-23rd-2010]

(Remedy of the evil disease of backbiting)

By: Hazrat Shah Abrarul Haq (rahmatullahi alaihi)

There is an extremely detrimental spiritual disease which has become very widespread in our day and age. It is the disease of gheebah (back-biting) due to which a person is harmed both in this world as well as in the hereafter.
In reply to the request of some of my acquaintances I have briefly compiled some of the harms of this disease along with the remedy for it from the writings and utterances of our pious predecessors.
By continuously pondering over these harms and by practicing and applying the remedies mentioned we will Insha-Allah rid ourselves of this evil habit and be able to protect ourselves from it.

THE HARMS OF GHEEBAH
1.) Gheebah is that it causes disunity and separation. And from disunity and separation; arguments, fights and disputes break out. One is deprived from the benefits and advantages which come from unity and love.
2.) Due to gheebah, darkness overtakes the heart. If a person has any spiritual perception and feeling in the heart, then at the time of gheebah he will feel a type of choking feeling and discomfort.
3.) Both one’s Deen and dunya are harmed by gheebah. The worldly harm is that if the one who is being back-bitten finds out about it then he will disgrace and rebuke the one who is back-biting him. The Deeni harm is that Allah Ta`ala becomes displeased with such a person and Allah’s displeasure is tantamount to hell-fire.
4.) It is mentioned in a Hadeeth Shareef narrated by Imam Baihaqi in Shu`abul Imaan that:
“Gheebah is worse than fornication.”
5.) Allah Ta`ala will not forgive gheebah until the one against whom this sin was committed forgives him. (On the condition that the person knows that he was back-bitten. But if he does not know then it is sufficient to ask forgiveness from Allah.) This is because of the fact that the sin of gheebah affects the rights of the slaves of Allah.
6.) Making gheebah is tantamount to eating the dead flesh of one’s own brother as mentioned in the Qur`an Majeed, Suratul Hujuraat, verse #12. How despicable can a person be to do such a lowly action?! Now the same way a person would hate to devour the flesh of his own dead brother, similarly one should abhor doing gheebah just as much.
7.) Doing gheebah is sign of cowardice and fear. This is why it is done “behind the back” in another person’s absence.
8.) By continuously being involved in gheebah, the NOOR and spiritual brightness of the face is taken away. The face becomes lusterless and everyone has scorn for such an individual.
9.) Another great harm of gheebah is that on the Day of Judgment the good deeds of a person will be transferred to the one whom he made gheebah of. If his right is not fulfilled by the transferring of deeds, then the sins of the person who was back-bitten will be loaded onto him. Ultimately he will be doomed to enter hell-fire due to his pitiful condition at that time. This person has been called a muflis (a poor and destitute person) in light of the Ahaadeeth. Therefore one should make amends of this before that time.

PRACTICAL REMEDY TO GHEEBAH
1.) One should take action and not be passive and quiet when gheebah is taking place. Rather one should take a practical approach. If someone does gheebah in front of you then first of all you should prevent the person from doing it. [This could easily be done in a friendly manner by changing the subject saying, "Aw come on.... Let's talk about something else!"]
If the person still persists in his gheebah then you must excuse yourself to leave that gathering. [Make an excuse to go to the bathroom or something else. Freshen up and come back. Hopefully the person will get the idea that you are trying to avoid his harmful conversation by leaving that gathering. And if he doesn't get the idea, then...] one should clearly let him know that what he is doing is a sin and do not be afraid of breaking his heart or hurting his feelings.
A true believer does not break his own Deen for the sake of not breaking the heart of someone else. We do not cause hurt to our own Imaan for the sake of not hurting someone else’s feelings.
2.) One very brilliant remedy to this evil habit is that you should notify the person whom you have back-bitten and let him know what you said about him. If one punishes and humiliates the nafs like this a couple of times then one will regret doing this sin for good Insha-Allah.

IMPORTANT POINTS TO REMEMBER:
1.) The definition of gheebah is to say something about someone (whether Muslim or non-Muslim) in their absence that they would not like to hear. Such as, saying someone is stupid, or lacks intelligence or to talk low of someone due to their lineage or family/worldly status. Or to talk about the defects in someone’s house, clothes, body, appearance, etc. In short, to mention anything about somebody that would hurt their feelings.
Gheebah can be done verbally, by making a gesture, by winking the eye, or even by giving an indication to it in one’s speech. All of these things are included in gheebah.
2.) To attain complete benefit from these advices one should also consult a qualified Muslih and form an ISLAAHI TA`ALLUQ (reformative and spiritual connection) with him. If these methods of remedy do not have any effect then one should refer back to one’s Muslih and notify him of one’s condition.
3.) There are some instances in which gheebah can be permissible such as:
-If by hiding someone’s condition and not speaking about him openly, you are sure that it will definitely cause harm to the Deen or to people, then it is necessary to speak about him. This is NOT haraam, rather it will be considered naseeha (well-wishing) for others.
-Of course before openly speaking about the condition of someone and making “gheebah” of him one should first consult and Alim who practices the Deen, whether the condition of this person is such which can be spoken about openly or not. After he has overlooked the situation and allowed it, then one can go ahead and implement his allowance.
Otherwise if this is not being done for the sake of saving the Deen and people from harm and it is done due to the desires of one’s nafs and enjoyment, then it will be considered gheebah and it will be haraam. To talk about someone’s short-comings and faults without proper knowledge of his condition, is buhtaan (SLANDER).
4.) Even if gheebah takes place in one’s Shaikh’s gathering, then one should make an excuse and leave that gathering. Just like rain is a beneficial thing and enjoying the rain drops fall is pleasing, but if it starts to hail then one should run from there for fear of getting hurt. [Likewise the Shaikh's majlis is a means of showers of mercy but when there is sin in that very majlis then the showers of mercy turn to the shower of Allah's displeasure. Therefore one should not remain there.]

(Book Review)

There are not many contemporary books that can be read without reservations, and which give one good value for the time invested in reading them.

However, this is one book with equal enthusiasm to Muslim and non-Muslim readers – and most of all to Islamophobes who perpetuate the myth of how ‘Islam subjugates Muslim women’ and keeps them ‘oppressed and ignorant.’ This brief history of six Muslim women scholars from the ‘Dark Ages’ – the period of history notorious for the ignorance, superstition and intellectual debilitation that permeated most of the ‘civilized world’ – is a definitive negation of the aggressive propaganda.

The author, who goes by the pen-name ‘Bint-us-Sabeel’ says in the introduction: ‘’I can almost feel the shock when your eyes fell upon the title: ‘Muslim Women Who Taught Their Husbands’!? This shock most probably stems from the sad state of affairs many Muslims find themselves in today.

Muslim women today may not teach their husbands because:

§ They don’t have that sort of knowledge to teach their husbands, full stop.

§ The husband does not want to learn from his wife (“how embarrassing my wife teaching me!”)

§ One or both parties are just too busy to take time out to sit together and learn the Deen of Allah.

§ One or both parties have no or little interest in studying Islam.

“Yet the Muslims of yesterday were very different from the Muslims of today. […] the scholars of the past were such that they would travel for months in pursuit of just one Hadith of the Prophet (peace and blessings be upon him). For such men, having a scholar as a wife was one of the greatest blessings in this world and a source of respect and honor.”

The very first scholar mentioned in the book, Fatimah Bint Al-Mundhir Bin Al-Zubayr Bin Al-‘Awwam, granddaughter of Asma Bint Abi Bakr, illustrates this point.

A prominent Ta’biyah (from the generation succeeding the Prophet’s Companions) and jurist, she was married to her cousin, Hisham Bin ‘Urwah Bin Al-Zubayr. Interestingly, Fatimah learnt more from Asma Bint Abi Bakr than her cousin, and so, he would memorize narrations from his wife, before passing them on to his students who included scholars like Imam Abu Hanifah, Imam Malik, Shu’bah and Sufyan Ath-Thawri. Thus, there is a whole line of scholars who learnt Ahadith which are included in Sahih Al-Bukhari and Sahih Muslim on her authority, led by her own husband.

The author writes at the end of Fatimah’s story: “For some of the leading scholars of Islam to record these Ahadith where women have narrated the Hadith and a man has narrated from his wife, holds great lessons for those who claim that the scholars of Islam were misogynists and androcentric.”

Among other delightful vignettes, the book mentions how the Mahr for one of the women scholars was a book of commentary!

The story goes that the scholar Muhammad Bin Ahmad Bin Abu Ahmad ‘Ala-Al-Din Al-Samarqandi, author of ‘Tuhfat Al-Fuqaha’ , had a daughter named Fatimah, who was so knowledgeable that she would issue fatwas (religious edicts and verdicts) along with her father. One of her father’s students, ‘Alaa Al-Din Abu Bakr bin Mas’ud Al-Kasaani wrote a commentary on ‘Tuhfat Al-Fuqaha’ called ‘Bada’i` Al-Sana’i`’, which made such an impression on the Sheikh that he accepted the book as dowry for his daughter – when he had earlier refused a proposal for her from the kings of Byzantium!

One noteworthy feature of the lives of these women scholars is the lack of domestic strife and “ego problems” between them and their spouses – although some of them were more knowledgeable than their husbands and even corrected them on occasion.

Maryam Bint Jahsh, a scholar of classical Arabic helped her husband, the Yemeni scholar Jamal Al-Deen ‘Ali Bin Abee’l-Fawaris Al-Hamdani resolve a debate with members of the Murji’ sect; while Al-Mutahhar Bin Muhammad who was married to the famous Mujtahidah Fatimah Bint Yahya used to consult her on juristic matters while she sat behind a curtain, such that when he came up with the answer, his students would say: ‘This is not from you. This is from behind the curtain!’

The book concludes with an account of Amat Al-Ghafoor Bint Ishaaq Al-Dihlawi, a Muhaddithah from Delhi, India, who helped her husband so that ‘’whenever he faced any difficulty in Hadith or Fiqh, he benefited from her.’’

The husband of Sa’eed Bint Al-Musayyib’s daughter, who brought ‘the knowledge of Sa’eed’ to her husband and taught him right from the first day of her marriage, famously praised his wife: “She was among the most beautiful people, and most expert of those who know the Book of Allah by heart, and most knowledgeable of the Sunnah of the Prophet (peace be upon him) and most aware of the right of the husband.”

What is it that stops us from raising women like these, who will be assets to their families and communities and continue to benefit the cause of Islam for centuries?

The book can be downloaded in pdf format at www.idealmuslimah.com

Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications.

By Patrick Martin

The speech delivered by US President Barack Obama in Cairo yesterday was riddled with contradictions. He declared his opposition to the “killing of innocent men, women, and children,” but defended the ongoing US wars in Iraq and Afghanistan and the US proxy war in Pakistan, while remaining silent on the most recent Israeli slaughter of Palestinians in Gaza. These wars have killed at least one million Iraqis and tens of thousands in Afghanistan, Pakistan and the Palestinian territories.

Obama declared his support for democracy, human rights and women’s rights, after two days of meetings with King Abdullah of Saudi Arabia and Egyptian President Hosni Mubarak, two of the most notorious tyrants in the Middle East. He said nothing in his speech about the complete absence of democratic rights in Saudi Arabia, or about the ongoing repression under Mubarak’s military dictatorship. In the days before the US president’s arrival at Al-Azhar University, the campus was raided by Egyptian secret police who detained more than 200 foreign students. Before leaving on his Mideast trip, Obama praised Mubarak as a “steadfast ally.”

While posturing as the advocate of universal peace and understanding, Obama diplomatically omitted any reference to his order to escalate the war in Afghanistan with the dispatch of an additional 17,000 US troops. And he tacitly embraced the policy of his predecessor in Iraq, declaring, “I believe the Iraqi people are ultimately better off without the tyranny of Saddam Hussein.” He even seemed to hedge on the withdrawal deadline of December 2011 negotiated by the Bush administration, which he described as a pledge “to remove all our troops from Iraq by 2012.”

Obama rejected the charge that America is “a self-interested empire”—a perfectly apt characterization—and denied that the United States was seeking bases, territory or access to natural resources in the Muslim world. He claimed that the war in Afghanistan was a “war of necessity” provoked by the 9/11 terrorist attacks. This is the same argument made by the Bush-Cheney administration at the time, which deliberately conceals the real material interests at stake. The war in Afghanistan is part of the drive by US imperialism to dominate the world’s two most important sources of oil and gas, the Persian Gulf and the Caspian Basin.

There was of course a distinct shift in the rhetorical tone from the bullying “you’re either with or against us” of George W. Bush to the reassuring “we’re all in this together” of Obama. But as several commentators noted (the New Republic compared the speech line-for-line to that given by Bush to the United Nations on September 16, 2006), if you turned off the picture and the sound and simply read the prepared text, the words are very similar to speeches delivered by Bush, Condoleezza Rice and other officials of the previous administration.

The vague and flowery rhetoric, the verbal tributes to Islamic culture and the equal rights of nations, constitute an adjustment of the language being used to cloak the policy of US imperialism, not a change in substance. Obama made not a single concrete proposal to redress the grievances of the oppressed peoples of the Middle East. That is because the fundamental source of this oppression is the profit system and the domination of the world by imperialism, of which American imperialism is the most ruthless.

Obama made one passing reference to colonialism, and to the US role in the overthrow of the democratically elected Mossadegh government in Iran in 1953. But in his litany of “sources of tension” in the region, he offered the same checklist as his predecessor, with the first place given to “violent extremism”, Obama’s rhetorical substitute for Bush’s “terrorism.”

The reaction to the Obama speech in the American media was across-the-board enthusiasm. Liberal David Corn of Mother Jones magazine said Obama’s great advantages were “his personal history, his non-Bushness, his recognition of US errors, his willingness to at least talk as if he wants to be an honest broker in the Mideast.”

Michael Crowley wrote in the pro-war liberal magazine New Republic, “to see him unfold his biography, to cut such an unfamiliar profile to the world, is to appreciate how much America will benefit from presenting this new face to the world.”

Perhaps most revealing was the comment by Max Boot, a neoconservative arch-defender of the war in Iraq, who wrote: “I thought he did a more effective job of making America’s case to the Muslim world. No question: He is a more effective salesman than his predecessor was.”

In his speech in Cairo, Obama was playing the role for which he was drafted and promoted by a decisive section of the US financial elite and the military and foreign policy apparatus. This role is to provide a new face for US imperialism as part of a shift in the tactics, but not the strategy, of Washington’s drive for world domination.

Nearly two years ago, former US national security adviser Zbigniew Brzezinski gave his public backing to the presidential candidacy of a still-obscure senator from Illinois, holding out the prospect that as an African-American with family ties to the Muslim world, Obama would improve the worldwide image of the United States.

Brzezinski was the leading hawk in the administration of Democrat Jimmy Carter and helped instigate the political upheavals in Afghanistan in the hopes of inciting a Soviet invasion that would trap the Moscow bureaucracy in a Vietnam-style quagmire. He has remained steadily focused on what he calls the “great chessboard” of Eurasia, and particularly on oil-rich Central Asia, where a struggle for influence now rages between the United States, Russia, China and Iran.

According to Brzezinski in August 2007, Obama “recognizes that the challenge is a new face, a new sense of direction, a new definition of America’s role in the world… Obama is clearly more effective and has the upper hand. He has a sense of what is historically relevant and what is needed from the United States in relationship to the world.”

Brzezinski, a ruthless defender of the interests of US imperialism, has issuing warnings to the American ruling elite of the danger of what he calls the “global political awakening.”

In one particularly pointed comment, he told the German magazine Der Spiegel, only months before he endorsed Obama, that the vast majority of humanity “will no longer tolerate the enormous disparities in the human condition. That could well be the collective danger we will have to face in the next decades.”

To call it by its right name, what the more perceptive elements in the US ruling class fear is world revolution. The effort to prevent such a social upheaval is what impelled them to install Obama in the White House and what set him on his pilgrimage to Cairo.

http://www.countercurrents.org/martin050609.htm

First of all, a hearty congratulation on your victory in the 15th Lok Sabha Election. 

As might have been reminded by many people, well-wishers and the media – this victory is history, and you’ve a shot at playing a bigger part in history than you believe you actually can.

Sir, you are a mild, soft-spoken (to the point of being inaudible) man and an intellectual – someone who represents the middle class’ idea of being a respectable person. This simple, soft-spoken and mild-manneredman has the chance of writing history. No, sir, not even a certain family can take away your right of being a part of the glorious story called India.

But neither an individual nor a nation has ever tasted greatness when it has been subservient to interests of others. People and nations that fight others’ battles and forget their own have sold themselves.

We cannot be a superpower, which is our dream, until we choose to work for our interests. This is about our foreign policy. No nation has ever achieved the respect of others until it commanded respect. The soul of the country’s first Prime Minister Jawaharlal Nehru must be very restless, seeing the state of affairs of the MEA. India, till the Rajiv Gandhi government, enjoyed great respect in the Third World because it spoke up for what was right. From Myanmar to Palestine – to Cuba and Indonesia, India spoke for the rights of nations, and hence we had de facto friends from the Middle East to the Far East.

In the last five years, the only nations we know of have been Israel and the United States of America, especially the last President of the latter – now being investigated for war crimes – whom you claimed the whole Indian nation loved.

You may be unaware that our cold  friends in the East have made disturbing advances in Africa and Latin America – both the nations have raw materials but not technology – which we can provide.

Iran, a nation that has repeatedly blocked anti-India resolutions in the OIC meetings, was treated with complete apathy. What stopped the world’s largest democracy from going ahead with a mutually beneficent deal? If your government feared Pakistan’s instability, Mr. Swaminathan Aiyer gave you no reason to worry about Pakistan.[1]

While your government, in its last days, quickly signed a huge arms deal with Israel, your government found it “morally irresponsible” to sign the Free Trade Agreement with the ASEAN countries.[2] Should you not make friends with the African countries, the countries from the Far East, should you not learn from the Latin American countries that are far ahead of us when it comes to achieving the Millennium Development Goals[3]

Mr. Prime Minister, nations are remembered not for their laziness, but for their active approach towards world problems. If we want a permanent seat in the United Nations Security Council for ourselves, we will need more friends than the existing two. We should actively participate in criticizing the Robert Mugabe regime of Zimbabwe, the Somalian fiasco of the Americans, Omar-el-Bashir’s ”immorality” and the role that China played in hard-selling Mugabe and Omar. We should take a stand that is exactly opposite of that taken by China. By doing so, we shall not only gain the world’s respect, but also feel proud of the fact that we are giving jitters to the Chinese, that we are a meaningful democracy and that we are a peace-loving nation.

Your partymen may blame the Left for blocking your economic “reforms”, but you do know it well – that hadn’t it been the Left, we wouldn’t be the “second fastest growing economy”. It was the left which rightly blocked the anti-people policy of indiscriminate privatization of Insurance, Retail and Banking.

You know it well, that our robust banking sector is because a woman in the 1970s nationalized a lot of banks; she was Indira Gandhi. 

Coming to the FDI that was increased to 49% from 26% in the insurance sector. The insurance sector, again, we’ve seen that the US is in a crisis, with it’s company’s assets turning toxic. I’ve reasons enough to suspect that you will permit the FDI in insurance to increase from 49% to 51%, meaning that foreign companies will be free to buy our insurance companies and put us in a spot where AIG today is.

Unlike the Americans, Indians don’t live in idealism – we don’t have commitments to Capitalism and Individualism, as you’ve often spoken, quoting Keynes and Krugman. It is time you implement them. There is a stake here, which goes beyond economics; it is the stake of millions of middle class Indians who trust Public Sector Utilities to protect their lives. No sir, we are not America and we shouldn’t be like it.

Similarly, the unorganized and the lower middle class citizens of the country depend upon the old way of retailing; FDI in retail is an unjust policy which will push 40 million people to the land of unemployment, loss of opportunities.

Instead of providing micro-credit and physical infrastructure for the smaller businesses to grow, your government, with your blessings, has gone ahead with unjustly making them compete against Carrefour and Wal-Mart.

Trade retailing is the single largest component of the services sector in terms of contribution to the gross domestic product. It accounts for 14 per cent of the service sector, i.e., twice that of the next largest economic activity in the sector — banking and insurance. The total number of retail outlets (both food and non-food) was 8.5 million in 1996 and 12 million in 2003, a 41 per cent rise.[4] 

The following are a few numbers, taken from the same source as above.

In 2004, Wal-Mart had a turnover of $256 billion and it recorded a net profit of $9 billion. Its 4,806 stores employs 1.4 million persons. The average size of a Wal-Mart outlet is 85,000 square feet and the average turnover about $53 million. The turnover per employee is $1, 82,000.

By contrast, the Indian retailer had a turnover of Rs 1,86,075 ($4,100 approximately) and only 4 per cent of the 12 million retail outlets occupied space larger than 500 square feet. The total turnover of the unorganized retail sector, which employs 39.5 million persons, was Rs 735,000 crore. India has 35 towns each with a population of over one million. If Wal-Mart were to open, on an average, one store in each of these 35 cities and if each achieved the average Wal-Mart performance per store, the turnover would amount to over Rs 8,033 crore and number of employees to only 10,195.Extrapolated to the rest of the country, it would mean displacing around 4,32,000 persons.

Mr. Prime Minister, while we all appreciate the National Rural Employment Guarantee Act, the Loan Waiver and other Bharat Nirman programs, five years of your rule has pushed our HDI ranking to 128 from 126, making the “world’s largest democracy”, “world’s second fastest growing economy” and a “global superpower” in the bottom 50. Clearly, we need more than just temporary employment generation to penetrate.

What is it that stops us from providing healthcare, employment  and education to our people? Is it the bureaucracy? Then the Moily Committee’s recommendations for administrative reforms awaits your implementation. Is it the lack of political will?  Do you want the country to stay poor, unhealthy, hungry and unemployed?

What puts us be behind countries like Sri Lanka , Guatemala, Botswana, Bolivia (the continent’s poorest country) and Vietnam?

As a citizen, I worry about my fellows – I wonder why Mandal gets implemented and Sachar gets only a 15 point programme. I wonder why alleged thugs and criminals and those who incite riots give their opinions in newspapers, get elected and become Prime Ministerial candidates, while the victims get amnesty (Nellie), pathetic human conditions (Bombay Hotel, Gujarat), and a Srikrishna Committee. You were quick to pass legislation when it came to terrorist attacks; what stopped you from introducing legislation with tough provisions for the perpetrators of communal violence? After all, it is your party which has taken the legacy of Indian ‘secularism’ forward.

But this is the past, should we forget it? Nay! It is to be remembered, and it should be remembered, lest you shouldforget that your government enjoys the confidence of the people, more than the parliament. In the coming five years, it is expected of you to:

1. Continue with the NREGS, but include highway building and infra. development in the scheme.

2. Introduce a similar NREGS which works for the urban poor.

3. Implement the Moily Committee’s recommendations and scrap Macaulay’s ideas.

4. Pursue a foreign policy which is at least mutually beneficial.

5. Forget FDI in insurance, retail and banking – introduce FDI, unto 100% in health and education.

6. Introduce legislations which shall deter rioters and people who spread communal hatred from contesting in elections

                                                                                         -Sonia Gandhi

The Congress party presents it’s secular credentials every now and then; however the Nehru-Gandhi party has failed to prove itself as a flag bearer of actual secularism, even in the Indian context of the word.

Argument # 1

The Bhartiya Janata Party Demolished the Babri Masjid.

As you have recently reminded us, the Union Govt. in Delhi has all the rights to intervene , if the state government fails to protect the civillians.

Which party was at the Centre at the time of demolition of the Babri structure? P.V.Narasimha Rao, who was, I believe from the Congress Party.

But, they say, Babri never happened in Delhi. Ah! Here is what all you could have done:

1. You could have, acted, on the information provided by the Intelligence agencies. 

http://www.expressindia.com/news/fullstory.php?newsid=90109

2. You could have invoked the president’s rule; as suggested.

3. What was the Fifth Schedule for? You didn’t even threaten the state government. The assurances of L.K.Advani were farcial, you know it, we know it, even Rao knew it.

Argument # 2

We guaranteed Secularism and Socialism by amending the constitution.

May we remind you that the 42nd Amendment was passed at a time when opposition leaders were being baked in tihar; the basic structure of the constitution can be changed (violated) only by a dictator – Ah! now I remember, it was a dictator.

Argument # 3

If you don’t vote us; the Communal party will come in power.

Pray tell me, how is it going to make any difference at all?

You were in power from the period 1947-1990s. All the major riots that occured, happened to be during this time alone. Care to explain?

The fact that regional parties are stronger than the two principal parties, in their states, is proof enough of your secularism.

Argument # 4

We’ve apologised to the Sikh community, we even made one of them as the head of our government!

Narendra Modi, in 2024, might as well apologise for the Godhra carnage, he may apologise to every Muslim. Twenty years hence, no one would care about the orphaned, burnt and raped Gujaratis.

Argument # 5

We appointed the Sacchar Commission.

You might have appointed any commission for any community, the questions is, how many Muslims have benefited? The number of Muslims in the armed forces, intelligence agencies and civil services is MUCH below average – in the 40 years that you have ruled, Muslims have neither benefited from either your policies nor your commissions.

Argument # 6

Religion based reservations.

Reservations for castes or poor or whoever are misplaced. We all know this! Why appease when you know the vote bank is no more yours?

Argument # 7

The Shiv Sena went on a rampage in Mumbai, we didn’t.

The Srikrishna Commission has submitted it’s findings, we are still waiting for ACTION on the culprits.

We’re waiting for Jagdish Tytler to be sacked, how long is it going to be?

Argument # 8

The Bajrang Dal is a part of the Sangh Parivar, we abhor the Sangh Parivar.

Do you remember Orissa 2008? How can you forget!

You had that one golden opportunity to ban the Bajrang Dal, just like you banned the Students Islamic Movement India. What stopped you?

You had ample choice to ban  HJM, BD, VHP, SRS, SS, MNS – all of them, through a simple piece of legislation! Ah! but why would you? How are you any different from the party with a difference?

__________

It is time that the average citizen, regardless of his religion see through the two “national parties” which have played havoc in our lives for a long time.

The regional parties, viz., TDP, AIADMK, AGP, BJD, JD(U) and the BSP have, in their respective states acted as better lesser evils than the BJP or the Congress. 

They’ve spoken your language, they’ve made sure of better development and they’ve been much more tolerant towards religion than the Congress or the BJP.

The Congress Party is run by one family which ironically swears by democracy!

It is, therefore my advice that we choose Independent candidates or candidates of smaller parties which have educated, sensible people as candidates. In absence of either, it is best we choose the regional parties.

—————–

References:

—————

1. The Gujarat Riots

http://en.wikipedia.org/wiki/2002_Gujarat_violence

2. Bombay 1992-93 riots

http://en.wikipedia.org/wiki/Mumbai_riots

3. Srikrishna Commission’s findings.

http://www.sabrang.com/srikrish/sri%20main.htm

4. The Babri Demolition

http://en.wikipedia.org/wiki/Babri_Mosque

4. Pogrom of 1984

http://en.wikipedia.org/wiki/1984_Anti-Sikh_Riots

5. Kandhamal 2008

http://www.rediff.com/news/2008/sep/01mob.htm

6. The Constitution’s Fifth Schedule

There are reports that the Congress may also push for invocation of the Constitution’s Fifth Schedule to control the violence in Orissa. The Fifth Schedule gives extensive rights to the State Governor in matters relating to scheduled areas and scheduled tribes.

http://news.indiamart.com/news-analysis/riot-hit-kandhamal-r-19774.html

It is widely accepted among the various political thinkers that a nationality can never be  strong until there are a few common threads that attach people of that nation. Few of them have been mentioned below:

1.Common Heritage

2.Common Language

3.Common Religion

4.Common History and

5.Commong Government.

Of the principal five, none apply to the subcontinent in general and India in specific. As a secular democracy, no government has ruled us long enough with the same policies for us to develop unity, neither do we have a common religion to our benefit. As for History or Heritage – it has been as diverse as our own country.

Our neighbours, namely, the Chinese have benefited from the fact they 90% of their people speak Han Chinese, the remaining 10% can be taken care of by the dictatorship. 

India has long suffered from regionalistic pride and separatism – the reasons can be many – but the principal reason being our North India centric policies and treating Hindi as the soul language.

This has resulted in deep resentment and xenophobia among the North Eastern, Southern and West Indians. 

Common language is of paramount importance not only for vague ideals like nationalism and nationality, but also for trade, commerce and better governance.

An Uighur Chinese can easily be act as an employer for, say, a Mongolian ese – the reason? one may ask,simple. Both of the people in question were educated in a school where, apart from Uighurese and Mongolian, Han Chinese was taught.

However, this can hardly be expected in India, which has no one “dominant” language. In such a case, English would surely come in handy.

We might despise the use of a foreign language in our halls of learning or the dusty bazaars.  But English is no more foreign, it is, and will hopefully remain, another language in the huge list of languages that already exist.

Indian English, as we may call it, has a distinct stamp of being Indian, just like the imported jeans or the east european dancers who dance behind Himesh Reshammiya.

We Indians are someone who are quick to accept, modify and tailor things according to our likes. The languages that we have today, have enriched themselves to include words like “computer”, “light”, “car” etc. Just like we have the distinction of enriching English with words like “arrey!”, “na” and other regional words.

Jawaharlal Nehru Discovered India in English, just as Khushwant Singh wrote his columns in the same language. 

English in India, will and has been treated as it was treated by Australians and Americans. For example “check” became “chuck” for the Americans, “today” became “to die” for people of the Down Under, likewise “Chinese” became “chines”  and “yes” got converted to “haan”.

This is, in no way a disrespect to our regional languages, just like it is no disrespect for Malaysian to be written in the Sanskrit, Arabic and Latin alphabet in different times. 

The benefit might not only encourage Tamils to live comfortably in Assam, but may also help a Maarwari to do business in Mizoram or help Shashi Tharoor to stand in elections from Malapparam. The politics of division will give way to the politics of unity, and then, we might expect of our leaders to offer us better employment conditions than “self-pride” or “protection of the culture”. 

It is time that English comes out of the halls of justice and the parliament, and reach into religious sermons, bazaars, docks and our sign boards.

As time passed on after the Prophet (SallAllah-u-Alaihi-wa-Sallam), the ummah separated and became divided into sects, leaving aside true and authentic Islam in exchange for their sectarian beliefs, and as a result the ummah lost its strength, were conquered by others and eventually started suffering from inferiority complex.

This inferiority complex led to the imitation of other cultures, but to stop them from doing all of this there were ahadith which forbade them from doing so and the ahadith also fixed the meaning and interpretation of the Quran as well, so some paved their way by rejecting ahadith and formed a new ideology, whose followers are known as Pervaizis, 19ers, Quranites or Ahle Quran etc.

People who felt Islam as a burden on their shoulders or suffered from inferiority complex started joining them, in Pakistan alone you would find many showbiz personalities dancing about and saying “I get my inspirations from the Quran”.

Their basic Ideology is that ahadith should be left and the Quran alone should be practiced, to prove their ideology they made various criticisms on ahadith.

In this article we intend to give a small preview of their criticism which they made in order to reject ahadith; however a fact they ignored and which Jamaat-ul-Muslimeen brings to light; that the criticism they made with regards to ahadith, if applied to the Quran, Allah forbid, lead people into a belief of rejecting many ayahs of the Quran as well.

For each criticism of theirs we would quote an adequate response from the Quran, while the Criticism made on ahadith due to mistranslation or misinterpretation would also be cleared, InshAllah.

Criticism #1:
Any hadith that go against nature or natural sciences is fabricated.
Response:
“O fire, be coolness and peace for Ibrahim.” (Surah Anbiya [21]: Ayah 69)
What are we to say about fires that are meant to bring coolness? If we are to reject ahadith on this principle then the same can be said for this ayah as well, but the Ahl-e-Quran would never raise this point when discussing Ayahs; why this prejudice against ahadith only? An explanation has never been given.
Criticism #2:
Ahadith suggest that Allah has a throne and the sun prostrates Allah.
Response:
“To Allah prostrate all things that are in the skies and on earth,- the sun, the moon, the stars; the hills, the trees.” (Surah Hajj [22], ayah 18)
Not only the sun but other things as well prostrate Allah.
“The seven skies declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.”
(Surah Al Isra, ayah 44)
We can’t understand their worship but we have to acknowledge their worship whether it is mentioned in Quran or Ahadith, why reject one and acknowledge the other?
Now does Allah have a throne?
“And His Throne was upon the water.” (Surah Hud [11], ayah 7)
Criticism #3:
Any such hadith will be considered fabricated which suggests that the tree cried.
Response:
“We made the mountains, and the birds to celebrate Our praise.” (Surah Anbiya [21], ayah 79)
What are we to say about mountains which praise Allah, not only that some rocks fear Allah.
“And indeed there are rocks which fall down for the fear of Allah.” (Surah Baqarah [2], ayah 74)
So first reject these ayahs then criticise ahadith; if not and certainly not, then why not believe in ahadith which carry a similar meaning and are also revealed by Allah?
Criticism #4:
Hadith grants paradise to people if they say the kalima only.
Response:
Well, some get paradise by saying our lord is Allah.
“Those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised.” (Surah Ha Meem Sajda [41], ayah 30)
The hadith is just like the above ayah, where after saying ‘Our lord Allah’ they have to remain firm in their belief.
Criticism #5:
Hadith forgives people’s sins if they perform small acts such as ablution.
Response:
Ablution is a very commendable act, it is done for salaat but the Quran grants forgiveness just by saying a word and prostrating.
“Enter the gate prostrate, and say: ‘Repentance’ We will forgive you your sins and will increase (reward) for the right-doers.” (Surah Baqarah [2], ayah 58)
Criticism #6:
Why do ahadith have conflicting reports regarding one matter? This alone proves their fabrication.
Response:
What are you to say when there is an ayah that doesn’t tell a precise event but rather shows some ambiguity?
“And We sent him to a hundred thousand or more.” (Surah Saaffat [37], ayah 147)
Criticism #7:
Hadith insults Ibraheem (Alaihi Salaam) by stating he lied three times.
Response:
First of all it should be clear we disagree with the translation in this regard but for arguments sake we are presenting this ayah.
“They said: Have you done this to our gods, O Ibrahim?
He said: No, this was done by this biggest one! Ask him, if he can speak..” (Surah Anbiya [21], ayah 62-63)
Now what are we to call this? Whatever the reason it would be termed a lie.
This is one of the three events the hadith refers to, so criticise Quran first.
The word used in hadith is ‘Kazib’, which usually means ‘lie’, but it also means ‘mistake, an arrow not hitting the target, or something said which has dual meaning etc’.
The appropriate meaning of kazib in this hadith would be ‘something said which has dual meaning’.
Criticism #8:
Is spit of the Prophet (SallAllah-u-Alaihi-wa-Sallam) meant to be a cure?
Response:
Yes, it is meant to be a cure. If a breath of a Prophet can bring things to life then the saliva of another prophet can be cure.
“That I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission.” (Surah Aale Imran [3], ayah 49)
Allah shows miracles through His prophets.
Criticism #9:
Any hadith that suggest that the throne of Allah shacked on someone’s death, such hadith is definitely fabricated.
Response:
“So the heaven and the earth did not weep for them.” (Surah Ad Dukhan [44], ayah 29)
What are you to say about the sky and earth not weeping on someone’s death? So does this mean it does weep on someone’s death.
If you are to say that it is only a figure of speech then the same can be said about the hadith, why reject one and accept the other?
Criticism #10:
Ahadith were collected and compiled by humans, they could have made mistakes. While for the Quran, Allah has promised its protection.
Response:
Who do you think collected and protected the Quran? Angels?
About the promise to protect the Quran, there is no such ayah that suggests that Allah will protect the Quran only.
“Surely We have revealed the Reminder and We will most surely be its Guardian.” (Surah Hijr [15], ayah 9)
The word used in the Arabic text is ‘Zikr’ which refers to both Quran and Ahadith. Ahadith have been recorded and preserved since the time of the Prophet (SallAllahu alaihi wassallam), see our article ‘Compilation of Ahadith’.
Criticism #11:
It is in a hadith that the prophet (SallAllah-u-Alaihi-wa-Sallam) used to have intercourse with his wife while he was fasting.
Response:
There is no such hadith that suggests that, the word ‘mubasharat’ in the Arabic text has confused the people.
Imam Shoukani says mubasharat means ‘the touching of two bodies’. (Nail-ul-Autar, Chapter taqbeel-saim)
So the hadith only means that you can touch your wife or kiss her, during the process your body can touch her.
Criticism #12:
It is in ahadith that there were ayahs that were later abrogated.
Response:
Were the ayahs abrogated in the lifetime of the Prophet (SallAllah-u-Alaihi-wa-Sallam)?
If so, then what is wrong with that? The prophet (SallAllah-u-Alaihi-wa-Sallam) told us this is Quran and later if he himself tells us these ayahs are abrogated, why are we not to believe him?
If it is said that they were abrogated after his life, then they won’t be ahadith of the prophet (SallAllah-u-Alaihi-wa-Sallam), so why criticise ahadith for it? Most of the narrations in this regard are dhaeef, while one is in Sahih Bukhari, which too is the saying of Omar (may Allah be pleased with him) not a marfoo (elevated) hadith {words of the prophet}.
The word to focus in it is ‘Ayah’ and ‘Kitab Allah’.
The word ‘Book’ doesn’t necessarily mean the ‘Quran’ always, it is proven from ahadith but here we quote an ayah to prove it.
“This Quran is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book wherein there is no doubt – from the Lord of the worlds.” (Surah Younus [10], ayah 37)
Quran explains the book, which book? Here we would take the meaning of book as shariah and the correct meaning would be Quran explains the shariah.
If we are to say it means ‘Quran explains the Quran’, then why the different usage of words?
Further more we find that there are many things that are not explained in the Quran, for example how to offer salaat or which are the forbidden months.
The ahadith have been called ‘kitab Allah’ in ahadith.
Now about the word ‘ayah’.
“Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed ayaat for men of understanding.” (Surah Al-Imran [3], ayah 190)
“And on the earth are ayaat for those who have faith with certainty and also in your own selves. Will you not then see.” (Surah Dhariyat [51], ayah 20-21)
Same is the case for the word ayah, it doesn’t always mean the ‘ayah of the Quran’, as can be seen in the above ayaat, in these ayaat it just means ‘signs’.
Criticism #13:
It is stated in ahadith that our prophet (SallAllah-u-Alaihi-wa-Sallam) married a nine year old child.
Response:
If you have a hard time accepting this, how do you accept that a woman can have a child without a man? How do you accept a barren woman having a child with an old man.
“She said: My Lord! How shall there be a son to me when no man has even touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it, be, and it is.” (Surah Aale Imran [3], ayah 47)
“He said: My Lord! How can I have a son when my wife is barren and I have reached infirm old age? He said: So shall it be, your Lord says: It is easy to Me…” (Surah Maryam [19], ayah 8-9)
The answer to all the above is easy for a Muslim that if Allah wishes it to be then a woman can have a child without a man, if Allah wishes, a barren woman can have a child with an old man, similarly we say that if Allah wishes, a nine year old girl can become matured enough to get married.
Narrated ‘Aisha (may Allah be pleased with her):
Allah’s prophet (SallAllah-u-Alaihi-wa-Sallam) said : You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, ‘This is your wife.’ I removed the piece of cloth from your face, and there you were. I said to myself: If it is from Allah, then it will surely be. (Sahih Bukhari: Volume 7, Book 62, Number 57)
It is evident from the above hadith that Aisha (may Allah be pleased with her) was married to the prophet (SallAllah-u-Alaihi-wa-Sallam) on the command from Allah, as the dreams of prophets are from Allah.
Further more Aisha (RadiAllahu Tala Anha) got married at the age of six, started living with her husband at the age of nine, but there is no mention in ahadith that she had intercourse with her husband at that age.
The word used in the Arabic text is ‘Bana’ which means ‘to bring the wife home’, there is no mention in the hadith about what happened afterwards.
Having said this, lets address the above Criticism regarding Aisha (may Allah be pleased with her) ’s marriage in the light of modern research. Can a person attain puberty at such a small age?
The age of attaining puberty differs from person to person and place-to-place, like in Africa a nine year old gave birth to a child. (Newspaper “Daily Dawn” issued from Karachi, dated 29th March 1966)
Which means the girl reached the age of puberty at the age of eight, furthermore if we examine latest research as regards to the age of puberty, one would find that girls can reach puberty even earlier than eight years, these medical researches are easily available online.
Conclusion:
The Criticism made on ahadith are baseless, this is not something new for us as we were warned about this a long time ago. For further answers to the criticism made by Pervezis, 19ers, Quranites or Ahle Quran read ‘Burhan ul Muslimeen’ and ‘Tafheem ul Islam’, written by Syed Masood Ahmad.

Members of Jamaat ul Muslimeen,

http://groups.yahoo.com/group/aljamaat

Official website of Jamaat ul Muslimeen:

www.aljamaat.org

In an email from Sr.Razia Fatima