Amnesty covers illegal Hajis, runaway workers

Amnesty covers illegal Hajis, runaway workers

The Directorate General of Passports (Jawazat) announced on Tuesday that expatriates who performed Haj without a permit and runaway (huroob) workers will be included among violators of the labor and residency rules and they can take advantage of the 90-day amnesty period, which begins on Wednesday.

Violators who work at companies and establishments that are under Nitaqat red category should contact the ministry of labor offices to get a temporary work permit to facilitate departure procedures.

“Such violators should approach the nearest Jawazat office with their passport, residency permit (iqama) and temporary work permit to get final exit visas,” the directorate said in a statement carried by the Saudi Press Agency.

According to the directorate, those who overstayed their Umrah, visit and transit visas can also take advantage of the amnesty period during the campaign called “A nation without violators.”

Violators include holders of an expired iqama, those who came on labor visas but fail to get iqamas within 90 days, infiltrators to the Kingdom, those who committed violation by performing Haj without a permit, and those who are reported runaway (huroob) by employers before the date of announcement of the amnesty period.

Those who have a violation registered in the Jawazat computer system as well as runaway workers (huroob) have to approach the Expatriates’ Department under the Jawazat to complete their travel procedures.

The directorate said that those who have valid iqamas and not reported huroob but don’t have any information about their employer can also take advantage of the amnesty by approaching the Labor Dispute Committee at the labor office to secure a letter addressing the Jawazat confirming their status.

Those who take advantage of the amnesty period will be exempted from fingerprinting as a deportee, as well as from fees and fines of violators of labor and residency regulations and border security rules.

The validity of the final exit visa issued during the amnesty period will end with the expiry of the amnesty deadline.

Source: saudigazette.com.sa

Allah is with whom ?

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Allah is with whom ?

It is a saying attributed to Hussain, may Allah be pleased with him: “O Allah, what did he find who lost You, and what did he lose who found You?”

That is what I was looking for. I was searching for the qualities and the propensities of the people who Allah described Himself in the Holy Qur’an, as being with them. Because if Allah is with them, they could face any difficulty in this world with dignity, acceptance, and positivity. Because if Allah is with them, then what have they lost?

For Allah to be with you means that Allah is aware of your situation. He will support you, give you strength to endure, and He will grant you triumph at the end of the tunnel.

I wanted to explore the verses of the Qur’an in which Allah states that He is with certain groups of people. Can these attributes be cultivated and learned, so that I too may fit into this category of people? What traits do I need to acquire so that Allah will be with me?

I found only a few verses in the Qur’an that refer to people as specifically being with Allah.

The first verse I would like to mention is the following:
{Indeed, Allah is with those who fear Him and those who are doers of good.} (Chapter 16, verse 128)

Some meanings get lost from the Arabic to English translation. The meaning behind this verse is that Allah is with those people who have taqwah and who have ihsan.

Taqwa is often translated as piety or God-fearing, but it is deeper than that. It is a heightened state of consciousness or being mindful of Allah at all times. Taqwa is the state of hyper-vigilance against falling into sin. It is the idea that a believer is always on guard and is alert of not committing any action that would earn the displeasure of Allah.

To have taqwa means you have an internal compass which directs you to the actions that please Allah and helps you avert the actions that displease Allah.

The companions of the Prophet (peace be upon him) understood very well the meaning of having taqwa.

When one of the companions, Kaab, was asked about the meaning of taqwa, he explained it with this analogy; he said that when you walk through a thorny bush path wearing a long cloak, you take your steps very cautiously to avoid the thorns so you do not tear your clothing. That is the same as taqwa, walking carefully on the path to avoid falling into sin.

The Prophet (peace be upon him) said, “Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.” [At-Tirmidhi].

Taqwa and ihsan are two qualities of a true believer.

Ihsan, as the Prophet (peace be upon him) taught us, is to worship Allah as if you see Him because even though you do not see Allah, He sees you.

It is more than just doing good; it is doing the best that you can do. It is attempting to perfect your character and your worship. It is treating others as you would wish them to treat you. It means being an exceptional spouse, parent, student, employee, and neighbor. Ihsan is to perform at the best of your capabilities at work, in school, and even in your car when you’re driving on the road.

In order for Allah to be with us, we need to live by the principle of fulfilling our fullest potential: in family relationships, education, work, and in our spiritual connection with Allah.

Sometimes, ihsan also means that you not only do what is required and expected of you, but that you go above and beyond. Let’s look at some examples. If you are given a task and a deadline from your employer,ihsan is to complete the task outstandingly and to hand it in before the deadline.

In your spiritual life, ihsan can mean that you not only pray the five obligatory prayers, but you also pray the additional voluntary prayers.

Another verse in the Qur’an describes a group of people whom Allah is with.

{O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.} (Chapter 2, verse 153)
Allah is with the patient, and Allah loves those who are patient.

Patience is one of the noblest qualities of the believers. In almost every verse in the Qur’an that describes the traits of the people who will abide in Paradise, Allah mentions patience.

Abu Said al-Khudri relates that the Prophet (peace be upon him) said, “None is granted a greater and more comprehensive gift than patience.”

It is not easy to be patient in times of hardship and to refrain from complaining and despairing; that is why the reward for patience is so great. I remind myself and my readers that true patience means being grateful to Allah even when affliction strikes, because afflictions should be viewed as expiation for sins and perhaps the cause for an increase in good deeds.

We believe in the following Hadith of the Prophet (peace be upon him) so our responses to the stressors in life should reflect this belief.

The Prophet (peace be upon him) said, “How amazing are the believer’s affairs; all his affairs are good for him. If something good befalls him, he is grateful and that is good for him, and if he is afflicted by calamity he is patient and that is also good for him.” [Sahih Muslim]

An in-depth reading of the Qur’an highlights the traits that you and I should strive to acquire. Some verses in the Qur’an state that Allah was with Prophet Muhammad (peace be upon him) and his friend Abu Bakr when they were hiding in the cave, and Allah was with the believers in battle during the Prophet’s lifetime. And other verses show that Allah is with the believer who is pious, patient, and does good. The key words in Arabic that we are looking for are taqwa, ihsan, and sabr.

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Source: saudigazette.com.sa

Highlight Islam’s beauty as a religion of moderation

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Highlight Islam’s beauty as a religion of moderation

An eminent scholar stresses the need for exerting all efforts to Highlight Islam’s beauty as a religion of moderation.

“There should be serious efforts to disseminate Islam’s sublime principles of universal brotherhood, compassion, and tolerance, together with practicing the divine religion in its real form in all walks of life,” said Dr. Bahauddeen Muhammad Nadwi, vice chancellor of Darul Huda Islamic University, from the southern Indian state of Kerala.

Speaking to Saudi Gazette, he emphasized that presenting the true image of Islam is the best way to counter Islamophobia.

“The phenomenon of Islamophobia started out in the Western countries especially in America and Europe, but now it has spread its wings to most parts of the world. We have to become true models of Islam in front of our neighbors and there should be concerted efforts to give top priority to solve their problems and join with them in their happiness and sorrow,” he said.

He also pointed out the growing intolerance and misunderstanding among members of the pluralist society in India, the second most populous nation with 1.25 billion people.

Nadwi said it is high time to highlight the humanitarian face of Islam as practiced by Prophet Muhammad (peace be upon him) in the pluralist society of Madinah when he landed there. The exemplary examples set by the Prophet (peace be upon him) in his dealings with his neighbors including Jews and paganists found a place in the annals of history as the best models of good neighborliness.

The scholar also cited examples from the life of Islamic scholars like Imam Abu Hanifa, the founder of the Hanafi school of thought, about the dealings of Muslims with their neighbors in a pluralist society.

“A non-Muslim neighbor of Abu Hanifa wanted to sell his house. When the neighbor hiked the price by almost double the market rate, the buyer asked why he demanded such an exorbitant rate. The neighbor said that half of the money is the real price for his house, and the next half is for having Imam Abu Hanifa for a neighbor,” said Nadwi.

“On another occasion, when Abu Hanifa heard that his neighbor, a drunkard, was arrested, the Imam went to the police station to release him because of his duty as a neighbor,” Nadwi pointed out.

Islamic educational institutions must play a vital role in highlighting the tolerance and moderation in Islam. Nadwi was in the Kingdom recently for a short visit after attending the 7th general conference of the Federation of the Universities of the Islamic World held at the headquarters of the Islamic Educational, Scientific, and Cultural Organization in Rabat, Morocco.

“The conference emphasized the role of Islamic universities in countering terrorism and Islamophobia through presenting the true image of Islam and removing misgivings about the divine religion,” he said.

The conference discussed a host of issues including the betterment of teaching standards of universities and embracing advanced technology and methodology.

Nadwi met Morocco’s Higher Education Minister, Dr. Jameela Musalli, and Awqaf Minister Dr. Ahmad Tawfeeq on the sidelines of the conference.

“We have reached agreements to send our students for higher studies to Ibn Tofail University and Sidi Mohamed Ben Abdellah University in Morocco,” the scholar said, adding that he visited more than 40 countries to attend Islamic conferences.

Nadwi said Darul Huda Islamic University is one among a couple of Indian universities which have a membership in FUIW, which is an umbrella organization of both Islamic and non-Islamic universities from the Muslim world as well as from some Muslim minority countries.

“The conference provided a golden opportunity for close interaction and exchange of communications with several prestigious universities from the Islamic world,” he said.

Darul Huda Islamic University joined FUIW in 2010. There are 314 member universities and higher institutes under FUIW.

Nadwi, who is a holder of a fellowship from a Malaysian university and several other honors, said that Darul Huda is also a member of the Cairo-based League of Islamic Universities.

Nadwi said Darul Huda has signed cooperation agreements for student and faculty exchange with several other international Islamic universities, including Al-Fateh University of Libya, Sudan’s Omdurman Islamic University and Alzaiem Alazhari University, and International Islamic University of Malaysia. The university also is affiliated with several other renowned Indian universities.

Nadwi recalled the amazing story of how Darul Huda grew into a leading Islamic university in southern India from humble beginnings in 1986.

“Darul Huda provides an academic meeting point between Islamic education and modern branches of knowledge. Through rigorous and continuous teaching and training programs, it disseminates Islam’s lofty values and enables better understanding of the Islamic culture and traditions,” he said while noting that the university has been successful in producing Islamic scholars who are well-equipped to present the true image of Islam and remove misgivings about it.

“The vision of Darul Huda since its inception three decades ago was empowerment of the community, and we have had an excellent track record in this field, praise be to God,” Nadwi said.

There are more than 2,000 graduates from Darul Huda working in various parts of the world.

One graduate of Darul Huda went on to study and graduate from Leiden University, the oldest university in the Netherlands. Other graduates from Darul Huda are working as journalists in print and electronic media, including BBC and Al-Jazeera Channel.

The syllabus of the university includes both religious and material education. The Islamic subjects include Qur’an, Hadith, tafseer, fiqh, daawa, comparative religions, and philosophy. Several Islamic colleges started accepting our curriculum since 1990 and now there are 27 Islamic colleges that follow the syllabus of Darul Huda.

A student takes 12 years to complete courses after joining the university in the sixth standard of school education. At present, there are 1,500 students at Darul Huda and these include 224 girls who study at the campus of Fatima Zahra Women’s College.

“Apart from providing a comprehensive educational system, we also focus on improving talents and skills of students in extracurricular activities such as speech, creative writing, and the like,” Nadwi said.

After completion of the coursework, graduates must complete two years of mandatory work in educational or other fields deemed acceptable by the university, after which they will receive their degrees. Students give back and they serve the community and the nation, in return for their 12-year-long free education.

Nadwi said that Darul Huda is one of the very few higher educational institutes in Kerala which gives priority to teaching Urdu language, the most widely spoken language of Muslims in the Indian subcontinent. A personal experience prompted him to introduce Urdu language teaching at the institution.

“While I was 12 years old and studying in 7th standard, I happened to meet a North Indian Muslim truck worker who wondered how I could be a Muslim without knowing Urdu, and this was the temptation for me to learn Urdu. Then, I went to Darul Uloom Lucknow, a famous Islamic seat of learning in north India, for higher studies, mainly Urdu. I traveled throughout Uttar Pradesh and other places in north India where the plight of Muslims in all walks of life deeply touched me,” recalls Nadwi.

There are currently around 300 students in the Urdu section at Darul Huda.

“Many Urdu-speaking poor people from these states regularly send their children for education at Darul Huda after our continuous contacts with them. There are about 20 Urdu teachers, mostly graduates from the university. We are providing education totally free of charge, accepting donations only from affluent parents,” Nadwi said.

“We focus on improving the lot of the Muslims who are marginalized in all walks of life in some north Indian states,” Nadwi said.

There are many philanthropists and Darul Huda graduates working in the Gulf States who support Darul Huda to implement these projects as well as to run the reputable institution in a professional and high quality manner.

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source: saudigazette.com.sa

Legendary women – Asmaa bint Abi Bakr

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Legendary women – Asmaa bint Abi Bakr

Asmaa daughter of Abu Bakr is from a family of heroic men and women; it seems like greatness runs in their family.

Her father is Abu Bakr, the best friend, confidant, and strongest supporter of Prophet Muhammad (peace be upon him). Her sister is Aisha, Prophet Muhammad’s wife who transmitted and taught over 2,200 Hadith of Prophet Muhammad (peace be upon him). Her husband is Az-Zubair ibn Al-Awwam, who was known as “The Disciple” of Prophet Muhammad (peace be upon him) and who was among the ten companions of the Prophet (peace be upon him) who were promised Paradise. Her son is Abdullah bin Az-Zubair, a great martyr in Islam.

Legendary women Asmaa bint Abi Bakr was one of the earliest Muslims; she was actually the 18th person in Makkah to embrace Islam. The Prophet (peace be upon him) was a frequent visitor in her father’s home and she learned a great deal of the new faith from the company of the noble Prophet (peace be upon him) and her father.

Piety, farsightedness, intelligence, courage, integrity and generosity – all of these praiseworthy qualities were found in Asmaa. She was instrumental to one of the most important moments in Islamic history, the migration from Makkah to Madinah. Prophet Muhammad (peace be upon him) and Abu Bakr hid in Cave Thawr for three days to trick the men of Quraish who were searching for them. Asmaa risked her own life to take food and water to her father and the Prophet (peace be upon him) to the cave where they were in hiding.

Abu Jahl came to the house of Abu Bakr looking for them, furious. He asked Asmaa where her father was, but she said that she did not know. He slapped her hard but she faced him with steadfastness and courage and did not betray her secret.

When Abu Bakr migrated with the Prophet (peace be upon him), he took all the wealth he had to support the Prophet (peace be upon him) and the new Muslim community in Madinah. Abu Bakr’s father, Abu Quhafa, was still a disbeliever and he came to visit the family after Abu Bakr had left. Abu Quhafa complained that Abu Bakr had left them alone with nothing and had put them in difficulty.

Asmaa wanted to reassure her old grandfather who was blind. She took some stones and put them in a niche where Abu Bakr kept his money, then she covered them with a cloth and took her grandfather’s hand and said, “Put your hand on this money.”
He did so and Asmaa said, “There is nothing to worry about; he has done well in leaving you this, and you will have enough.”
Asmaa was such a strong woman to mask plenty when there was nothing; her faith was enough for her.

After the safe arrival of her father and Prophet Muhammad (peace be upon him) in Madinah, it was time for Asmaa to migrate as well. Her husband, Az-Zubair, was in Abyssinia and they would reunite in Madinah. Asmaa was nine months pregnant when she made the arduous journey to Madinah. On the outskirts of Madinah, in the valley of Qubaa, Asmaa went into labor and gave birth to a baby boy, Abdullah bin Az-Zubair. The Muslims rejoiced and thanked Allah because Abdullah was the first child to be born to the Emigrants in Madinah.
For Asmaa and her husband, life in Madinah was difficult at first. Her husband was quite poor and his only major possession to begin with was a horse he had bought. Asmaa herself used to provide fodder for the horse, give it water, and groom it. She would grind grain and make dough. She would carry grain on her head gathered from their plot of land, which was an eight kilometer walk from the town.

Asmaa and her husband worked extremely hard together until their situation improved. Az-Zubair eventually became one of the richest men in Madinah.

Asmaa was a devoted worshiper.  She often stood for long hours in prayer and she fasted often. She was extremely generous and was known to give profusely and to free slaves.

Her son, Abdullah, said of her, “I have not seen two women more generous than my aunt Aisha and my mother Asmaa. But their generosity was expressed in different ways. My aunt would accumulate one thing after another until she had gathered what she felt was sufficient and then distributed it all to those in need. My mother, on the other hand, would not keep anything even for the morrow.”

Asmaa took part in the Battle of Yarmuk and fought bravely by her husband’s side. The Battle of Yarmuk is regarded as one of the most decisive battles in military history. The Muslims were hugely outnumbered by the Romans but, with the help of the women and the young boys amongst them, they drove the Roman Empire out of Syria. Historians have written that the women fought harder than the men. Every time the men ran away, the women fought, fearing that if they lost, the Romans would enslave them.

Later in her life, she patiently endured a tremendously painful trial.

Her son, Abdullah, had garnered substantial support from many Muslims to run for the Caliphate after the death of Yazid bin Mu’awiyah. The Hijaz, Egypt, Iraq, Khorasan, and much of Syria acknowledged him as the Caliph. The Ummayyads however led a massive army under the command of Al-Hajjaj ibn Yusuf Al-Thaqafi to crush Az-Zubair and those loyal to him. Many of Az-Zubair’s supporters could not withstand the continuous strain of battle and gradually began to desert him. Finally, he sought refuge in the Sacred Mosque in Makkah, and a desperate battle was waged there. Abdullah bin Az-Zubair’s army was facing defeat, and the Umayyads started negotiating with him that if he gave up his demand for Caliphate they would give him any worldly possession he desired.

Abdullah went to ask his mother who was a blind, old woman of 100 years old if he should surrender.

Asmaa told her son that if he was standing up for what is right then he should not worry about dying. He said that it was not death he feared but he was afraid they would mutilate his body after death.

She answered, “Once a goat is slaughtered the skinning cannot cause it any pain. Fear of death should not stand in the way of a truly courageous man.”

Abdullah kissed his mother and said that he wanted to fight but he was making sure that she would be strong enough if something terrible happened to him.

So Abdullah returned to the battlefield and advanced through the ranks fighting courageously; but since they were outnumbered he died the death of a martyr.

Hajjaj bin Yusuf hung up his body for all to see. Al-Hajjaj who was feared by all came to Asmaa to break her resolve and he said, “How has Allah dealt with His enemy?”

Asmaa bravely and indignantly answered, “You have ruined his life, but he has ruined for you the Hereafter!”
Al-Hajjaj could not answer this legendary woman and he left silently.

Not long after the death of her son, Asmaa bint Abi Bakr died. She was a hundred years old, but even at that age she had a full set of teeth and a sharp memory.

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Women in Da’wah

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Women in Da’wah

{You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.}(Holy Qur’an, Chapter 3, verse 110)

The very purpose of Da’wah is worship of the one true God and negation of the false gods; which has been conveyed through the Prophets and Messengers (peace and blessings be upon them all). This message is clear in the revealed book, the Holy Qur’an.

The obligation of spreading Islam is on both the male and female Muslims. Both have to have the same characteristics a da’ee, or a caller to Islam, should possess. The only difference is the means to be used in their propagation.

Even for women who are caretakers of the home, they have a role in giving da’wah as well. In order to achieve a goal, a woman must be very organised and have a routine. This will enable her to allocate time to become involved in da’wah work.

Women of this era are well-educated and many are familiar with information technology. Online da’wah is a boon, and can be done from anywhere in the world. Whether it is sharing authentic information about Islam, holding online classes and seminars, or writing; all these and countless other means are a contribution to the da’wah effort. Establishing an online website or a monthly magazine is also favourable.

One must not neglect the fact that our neighbours have more right to our da’wah and good character than the outsiders.  Hence, women have an important role to play in upholding ties with their neighbours in order to promote the message of Islam. She can host get-togethers, coffee mornings, and classes within her own home to help spread the message of Islam.

As far as the children are concerned, female da’ees can come together and establish a school or curricula or certain activities and programs aiming to inculcate good manners. Even within their own family time, women can educate their children about Islam. After all, mothers are the first teachers. Through play, a child can learn much about Islam, before he is even ready for school. These are some ideas which can be used to make females roles in da’wah moreeffective.

In a remote village of southern India, a woman of three children began to read Islamic books from a city nearby as she would frequently visit. She then gathered her friends to read and study with her. Eventually, this group of 5 to 6 women, in search of true knowledge, moved to the city. After they thought they had acquired enough knowledge to convey to their people, they moved back to their home village and rented a room for teaching women. Gradually, women of stringent customs and traditions became more unbiased and unprejudiced. They began to understand the difference between culture and the true religion of Islam. They now have a higher purpose in their lives. A one room school later changed to a 200 room building with a special facility for the poor and orphan children. This is by the will of Allah and the sincerity of the women in search of light.

Da’wah is not merely limited to face-to-face encounters. In this fast-changing world of technology, da’wah can even be done through social media. However, Islamic principles must be upheld in all situations and circumstances. Similarly, actions speak louder than words, and woman’s modest character can speak volumes about the faith she upholds. Women have an ability to touch hearts and inspire change. No matter what other roles women may play, they are in essence teachers, educators, and da’ees in their own realm.

“You educate a man; you educate a man. You educate a woman; you educate a generation.”

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Source: saudigazette.com.sa

The testimony of women in Islam

The testimony of women in Islam

Much discourse surrounds the verse in the Holy Qur’an which addresses the issue of the testimony of a woman for two parties in loaning money. Although the verse specifically pertains to witnessing a transaction involving debt, many people draw false conclusions that Islam perceives a woman as inferior or incapable of sound judgment and that she is considered equivalent to half of a man in importance; and that is all false.

The verse in question is actually a clause and should not be looked at out of its context which is the longer verse that deals in depth with contracting a debt.

{And bring to witness two witnesses from among your men; and if there are not two men [available], then a man and two women from those whom you accept as witnesses – so that if one of them [i.e. the women] errs, then the other can remind her.} (Chapter 2, verse 282)

If you come to look at the state of the society in Arabia when this verse was revealed, it actually shows Islam’s gradual progression in improving the status of women, not diminishing her.

Dr. Taha Jaber Al-Alwani, President of Cordoba University in Ashburn, Virginia concentrated on fields of Islamic legal theory, jurisprudence, Qur’anic sciences, and general Islamic thought. Dr. Alwani pointed out that, before revelation of the Qur’an, the Arabian society had little or no regard for women and did not allow the inclusion of women in matters considered the domain of men. In fact pre-Islamic Arab society sanctioned female infanticide.

First of all, the Qur’an chastised the immoral act of burying baby daughters alive, and it showed that this was a crime and grave sin. The Qur’an introduced the idea that women had rights and that in faith and belief, women were equal to men.

While in other beliefs, women were considered to be by nature more sinful than men, that notion was eradicated in Islam. Men and women who believe and do good deeds will be equally rewarded by their Lord, as is mentioned repeatedly in the Qur’an.
{Whoever does good, whether male or female, and is a believer, We shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did.} (Chapter 16, verse 97)

The value that the new religion of Islam placed on women was a revolution no less significant than Islam’s condemnation of idolatry. In the case of early Muslim society, given the long established customs, attitudes, and mores of pre-Islamic Arabia, it was necessary to implement such changes in stages and to make allowances for society’s capacity to adjust itself accordingly.

Dr. Alwani explains that it appears that the Qur’an sought gradual change via prudent and judicious means, rather than all at once, in which case the possibility of rejection and negative reactions might have been greater.

Whereas women had no say whatsoever in judicial or public circles before Islam, the Qur’an, in its own subtle manner, places the reclassification of women as fully participating members of society on its agenda for reform. By establishing a role for woman in the witnessing of transactions, even if it was two women in comparison to one man, the Qur’an seeks to give concrete form to the idea of a woman as participant. It is a viable and big step.

The objective is to end the traditional perception of women and to include them as acceptable partners in society by means of this recognition of women as legal witnesses. In this way, the Qur’an seeks to overcome the psychological impediments of men that prevent them from accepting women as their equals in society.

Giving women the authority to witness served as a practical way of establishing the concept of women taking active roles in society and in commerce as well.

Bringing in two women as witnesses over a contract of debt was a reflection of the norm at the time; meaning that women did not have the expertise in such financial transactions. Men in Arabia on the other had much more experience in business and commerce and therefore their knowledge on such matters was broader than the women of that time. According to that reality, it was required to have two men as witnesses or one man and two women as witnesses in the debt transaction.

In conclusion, Dr. Alwani states that “there is no difference between men and women in terms of their abilities, their propensity to forget, in the possibility of their colluding to present false witness, or in their ability to speak either the truth or fabrication. Moreover, the objectives of the Qur’an do not include anything that would indicate otherwise.”

Dr. Zakir Naik also commented on this topic. He brings to the attention that there are several verses in the Qur’an which speak about witnesses without specifying man or woman.

In Islam, there are many situations in which female witnesses are preferred over male witnesses. Midwives were considered witnesses for the birth of a child; in essence they served as a spoken birth certificate for the born child. Women also witnessed the breastfeeding of infants because boys and girls who have been breastfeed by the same woman become brothers and sisters and cannot marry.

Many jurists agree that one witness of a woman is sufficient for the sighting of the crescent moon which marks the first day and last day of the holy month of Ramadan. One woman witness is sufficient for determining one of the pillars of Islam, fasting. The whole Muslim community should agree and accept her testimony. Some jurists say that one witness is required at the beginning of Ramadan and two witnesses at the end of Ramadan. It makes no difference whether the witnesses are men or women.

All men and women in the Muslim community have accepted the testimonies presented to us by Aisha, the wife of Prophet Muhammad (peace be upon him). Aisha transmitted accounts of the Prophet’s traditions, habits, manners, worship, and sayings. Muslims attest to her authenticity and reliability as a witness and a transmitter of knowledge. She has narrated approximately 2,220 Hadiths.

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Obedience to Allah

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Obedience to Allah

The term ‘obey’ means to submit to the orders and influence of someone. It also means to comply with regulations, rules, and law.

Linguistically, obedience means agreement and submission to comply with what someone in authority orders.

From a religious point of view, it is abiding by the orders of Allah and avoiding His prohibitions.

In our lives, obedience starts with parents, elder relatives, and grandparents, then our teachers and tutors when we start going to school.

We learn obedience at an early age from our elders because we are confident that they know more than we do. This is the first step in our obedience to Allah. Obeying parents is part of obeying Allah. When we obey Allah and His Messenger (peace be upon him) there will be no inner struggle and conflict within ourselves.

As for the obedience of Prophet Muhammad (peace be upon him), it is part of the obedience of Allah. This obedience means adherence to the prophet’s tradition, sunnah, and all what he established.
Obedience of Allah means to act on what Allah enjoins all of us to do in the Holy Qur’an and what His Prophet, Muhammad (peace be upon him), encouraged us to do in his sunnah.

In the Holy Qur’an obedience of the Prophet peace be upon him) is considered as the same as obedience to Allah. Muslims are told to take the Holy Qur’an and sunnah as their guides.

{He who obeys the Messenger has obeyed Allah; but those who turn away – We have not sent you over them as a guardian.} (Chapter 4, verse 80)

Have you noticed that nowadays the majority of kids do not obey their parents? Children keep negotiating with their parents over every single order or demand they get from their parents or elders. Among the new generation, disobedience has become so common and it becomes even worse with teenagers.

If we start with obedience of family members and relatives in an early age, obeying Allah’s orders comes smoothly.
Islam builds a family in which the children’s obedience of the parents is expected. Children show respect to parents, and in return the parents must show caring, kindness, and mercy towards the children. Parents and children are bound together by love and mutual obligations. The Qur’an has made it compulsory for the child to obey parents and treat parents with goodness and kindness.
Parents are to be treated well at all times. The respect we ought to pay our parents has been emphasized in the Holy Qur’an.

{And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.} (Chapter 17, verse 23)
It is each Muslim’s responsibility to do their best to obey the orders of Allah set forth in the Holy Qur’an and the teachings of the Prophet (peace be upon him).

Obedience of Allah brings provision and on the contrary, sin brings poverty. A person may be deprived of provision because of sins that he commits. Nothing brings provision like doing acts of obedience and avoiding sins. Nothing has been commanded by Allah or forbidden by Allah except that there is good and benefit in it for us, whether we understand the wisdom behind it or not.

With the advances in science, scientists have proven that all the regulations and orders given to us in regards to slaughtering animas for the meat we eat, for example, is the best way for our health. The ban on drinking alcohol has its benefits on our health, especially the liver. Waking up for Fajr prayers prevents from heart strokes or clots. There are hundreds of examples and we are still discovering medical and psychological benefits of so many things we are asked to do as Muslims.

In the early days of Islam, by obeying Allah’s orders, Muslims became healthier and more advanced than non-Muslims, and they went through a golden age. The Muslim community was brilliant; Muslims were on top of the fields of science, math, geography, astronomy, medicine, and more.

Our lives are determined by our choices; the best of these choices is the choice to obey Allah. When we submit to Allah, we are not going to have our rights abused; we are not going to lose out in any. We will be tested, but with patience and perseverance we will get through tests and tribulations.

By obeying and submitting to Allah, we stand to gain in ways that we will not expect nor foresee and the most important thing is to realize that the greatest success is to be granted Allah’s blessings in all aspects and throughout our lives.

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Source: saudigazette.com.sa

Yearning for Al-Madinah

Source: flickr

Yearning for Al-Madinah

It may not boast of the majesty of the Swiss Alps or the beauty of the Niagara Falls or the glamour of Paris or the green pastures of the British countryside or the flaky croissants and aromatic cappuccino in small cafés on a cobblestone street in Italy, but your heart yearns for it. You are drawn to it; you miss it with a passion, to be there under its blanket of peace and serenity that you experience so profoundly nowhere else.

It should be the destination of choice for our local travels and the place we plan to go to whenever we get a short break from school and work.

It is Al-Madinah, the city which took Prophet Muhammad (peace be upon him) in, which gave him refuge and respite, welcomed him, and sheltered him. It is upon that blessed city’s ground his feet trod, he lived, sweat, toiled, fought, built, worshiped, prayed, where he breathed his last, and where he was buried.

Prophet Muhammad (peace be upon him) was forced to leave Makkah, to flee the persecution that he and his followers were suffering from.

Before Prophet Muhammad (peace be upon him) migrated to Al-Madinah, it was called Yathrib, and it had been known for a disease that outsiders coming into the city contracted, accompanied by high fever.

When Prophet Muhammad (peace be upon him) and the majority of his companions migrated to Madinah, many of them fell ill. Abu Bakr, the Prophet’s closest friend, and Bilal fell severely ill. They were physically sick, and they were also homesick.

When the Prophet (peace be upon him) saw how sick some of his friends had become and how much they missed Makkah, he made supplication to Allah.

Prophet Muhammad (peace be upon him) asked Allah; he said, “O Allah, make Al-Madinah as beloved to us as you made Makkah beloved or more than that. Make it conducive to health, and bless us in its sa’ and mudd’ (units of weight and measurement) and transfer its fever to Juhfa.” [Sahih Bukhari]

“O Allah! Bestow on Al-Madinah twice the blessings You bestowed on Makkah,” Prophet Muhammad (peace be upon him) prayed. [Sahih Bukhari]

Prophet Muhammad (peace be upon him) asked Allah to grant His blessings and favors upon Madinah and its inhabitants.

He (peace be upon him), said, “O Allah, Ibrahim was Your servant, Your friend, and Your apostle; and I am Your servant and Your apostle. Ibrahim made supplication to you for the showering of blessings upon Makkah, and I am making supplication to You for Madinah just as he made supplication to You for Makkah, and the like of it in addition.” [Muslim]

From then on, the love for Al-Madinah grew in the heart of Prophet Muhammad (peace be upon him) and in the hearts of the believers, until this day.

How can we not love Al-Madinah and the Prophet (peace be upon him) loved it? How can we not yearn for Al-Madinah and it is the place from which the luminous message of Islam spread? How can we not long to visit Al-Madinah and the Prophet’s body is buried in its soil?

When you visit the grave of Prophet Muhammad (peace be upon him), extend your greetings to him and say, “Peace be upon you Messenger of Allah. I bear witness that you have conveyed the Message, fulfilled the trust, and offered sincere advice.”

The first mosque in Islam to be built was built in Al-Madinah. First, Qubaa Mosque was built and then the Mosque of Prophet Muhammad (peace be upon him).

Going to Al-Madinah is more than just a get-away; it is a true spiritual retreat. The reward for praying in the Prophet’s masjid is multiplied 1,000 times more than in any other mosque, with the exception of the Grand Mosque in Makkah. A prayer in the Grand Mosque in Makkah is better than 100,000 prayers. Imagine the rewards of staying a couple days in Al-Madinah and praying in the masjid every day.

Be sure to make a stop in Qubaa Mosque to pray there. The reward for praying a single prayer in that mosque is equal to the reward for performing umrah.

Visitors to Al-Madinah know well enough not to leave the city without buying from its dates, which it is famous for. The dates in Al-Madinah have special blessings in them, especially the small blackajwa dates.

Your visit to Al-Madinah cannot be complete until you visit Mount Uhud, which stands north of Al-Madinah. Mount Uhud is the site of the second battle between the Muslims and Prophet Muhammad (peace be upon him) against the disbelievers from Makkah.

Referring to Mount Uhud, Prophet Muhammad (peace be upon him) said, “This mountain loves us and we love it.” [Muslim]

The people living in Al-Madinah were promised safety and security. It is a sacred place, and a severe punishment awaits anyone who terrorizes Al-Madinah and its people. By the will of Allah, He will protect the people of Al-Madinah against those who plot to harm them. Al-Madinah is the home of the believers and the pious.

“Whoever caused the people of Al-Madinah to fear by oppressing them, Allah will cause him to fear and Allah’s curse will be upon him,” the Prophet (peace be upon him) said. [Majma’uz-Zawa’id]

In fact, even the anti-Christ will be incapable of entering Al-Madinah and bringing his evil to that noble city. In Makkah and Al-Madinah, the Muslims are safe from this tremendous tribulation.

Prophet Muhammad (peace be upon him) said, “There will be no town which Ad-Dajjal (the anti-Christ) will not enter except Makkah and Al-Madinah. There will be no entrance (road) but the angels will be standing in rows guarding it against him, and then Al-Madinah will shake with its inhabitants thrice and Allah will expel all the nonbelievers and the hypocrites from it.” [Bukhari]

Truly privileged are those living in Al-Madinah and have settled down there and will live their final days there. To the residents of Al-Madinah, the Prophet (peace be upon him) gave glad tidings.

He (peace be upon him) said, “Whoever was able to die in Al-Madinah, then let him do so, because whoever died in Al-Madinah, I will be an intercessor for him on the Day of Resurrection.” [Ahmad and At-Tirmidhi]

I long to visit Al-Madinah. It is referred to as Al-Madinah Al-Munawwarah; meaning the Illuminating City. It is also called the City of the Prophet, the City of Light, and Tayba and Taba, which mean pure and pleasant. I long to walk down its streets at night, eat from its dates, pray at the masjid at the crack of dawn, and sit there reading the Qur’an until sunrise.

Source: saudigazette.com.sa

Madinah: The capital of Islamic tourism

source: flickr

Madinah: The capital of Islamic tourism

The Organization of Islamic Cooperation has chosen Madinah as the capital of Islamic tourism for the year 2017. Madinah has always been an attractive place for Muslims to visit and tourism has been a reliable economic resource.

Tourism boosts the economy of a city and in the past it provided essential income for the economy of Madinah in terms of renting accommodation to visitors and providing transportation to Makkah.

Tourism can be developed by using modern methods, such as organizing trips for tourists to Madinah’s mosques, museums and farms as well as historical places, such as the sites of the battles of Uhud and Badr. Madinah also provides access to beautiful mountains, valleys and historical cities, such as Al-Ula and Al-Rabadha.

These trips can provide employment to many Saudi men and women because Muslim visitors are keen to visit places that have played an important role in the history of Islam.

Developing tourism in Madinah will not only create job opportunities in the tourism sector, but will also lead to the establishment of factories for producing local products which will provide a further boost to the local economy.

Tourism will promote the production and sale of Madinah dates, especially Al-Ajwa dates which are one of the most popular among Muslims. Greater emphasis on tourism will also serve to prevent urban sprawl as the need to preserve sites important to tourists becomes clear to those who take a short-term economic view.

Tourism can lead to an increase in the economy. The occasion of Madinah being named the capital of Islamic tourism provides an opportunity for the city to develop a long-term tourism strategy that will attract millions of visitors in years to come.

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Source: saudigazette.com.sa