Belief in God also means that God alone deserves human worship

Belief in God also means that 
God alone deserves human worship.

From an Islamic perspective, worship is not merely praising, honoring and offering sacrifices to a deity. To call on the deity for help is a fundamental part of worship. Consequently, calling on anyone other than Allaah in prayer is to worship them. The Prophet’s companion, Nu‘maan ibn Basheer quoted him as saying, “[Calling on anyone in] prayer is worship.” (Sunan Abu Dawud, vol. 1, p. 387, no. 1474). If one believes that nothing takes place except by God’s will alone, it makes no sense to call on anyone other than God. (The Moral Foundations of Islamic Culture, pp.)

Design Indicates a Designer

The variety and complexity of the intricate systems which constitute the fabric of both human beings and the world in which they exist indicate that there must have been a Supreme Being who created them. Design indicates a designer. When human beings come across footprints on a beach, they immediately conclude that a human being had walked by there some time previously. No one imagines that the waves from the sea settled in the sand and by chance produced a depression looking exactly like human footprints. Nor do humans instinctively conclude that they were brought into existence without a purpose. Since purposeful action is a natural product of human intelligence, humans conclude that the Supreme Intelligent Being who created them must have done so for a specific purpose. Therefore, human beings need to know the purpose for their existence in order to make sense of this life and to do what is ultimately beneficial for them.

Throughout the ages, however, there has been a minority among humans who have denied the existence of God. Matter, in their opinion, is eternal and mankind is merely a chance product of accidental combinations of its elements. Consequently, to them, the question “Why did God create man?” had and still has no answer. According to them, there simply is no purpose to existence. However, the vast majority of humankind over the ages has believed and continues to believe in the existence of a Supreme Being who created this world with a purpose. For them, it was and still is important to know about the Creator and the purpose for which He created human beings. (The Purpose of Creation, pp. 5-6.)

Many others, as was previously mentioned, claimed and continue to claim that there is no purpose at all. Human existence is merely a product of chance. There can be no purpose if life evolved from inanimate matter which only became animate by pure luck. Humankind’s supposed ‘cousins’, the monkey and apes are not bothered with questions of existence, so why should human beings be bothered with them? (Ibid., pp. 7-8.)

Source

to be continued....

The Age of Aishah - Prophet Muhammad's Wives

Prophet Muhammad's Wives

Aisha bint Abi Bakr

The Age of Aishah

The issue of `A'ishah bint Abi Bakr has arisen purely around the fact that she married Prophet Muhammad (peace and blessings be upon him) when she was young and as you said, “Do we know what her true age was?” The problem is that we are dependent on reports of information. Even with accurate reporting, it is difficult to sustain that level of accuracy 100% of the time, all the time.

The true records that are referred to by Muslims for guidance are the Qur’an and the Hadiths (traditions) of Prophet Muhammad, the essence of both of which is the religion of Islam. They are not sociology textbooks although Islam covers all aspects of life. One of the foremost records depended upon is the collection of hadiths of Prophet Muhammad in the Sahih of Al-Bukhari. From the translation of Dr. Amin Al-Masri of Cambridge University, England and Head of Shari`ah at the College of Shari`ah and Islamic Studies in Makkah, we are informed:

`A'ishah reported that the Prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: “I have been informed that `A'ishah remained with the Prophet for nine years (i.e., till his death).” (Al-Bukhari 7: 65)

The Prophet wrote the (marriage contract) with `A'ishah while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e., till his death). (Al-Bukhari 7: 88)

Islamic scholar Maulana Muhammad Ali was one of the first to challenge `A’ishah’s age. In his books Muhammad, the Prophet and Living Thoughts of the Prophet Muhammad, he states:

A great misconception prevails as to the age at which `A'ishah was taken in marriage by the Prophet. Ibn Sa`d has stated in the Tabaqat that when Abu Bakr (father of `A’ishah) was approached on behalf of the Prophet, he replied that the girl had already been betrothed to Jubair and that he would have to settle the matter first with him. This shows that `A'ishah must have been approaching maturity at the time.

Again, the Isaba, speaking of the Prophet’s daughter Fatimah, says that she was born five years before the Call and was about five years older than `A’ishah. This shows that `A'ishah must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be.

This is further borne out by the fact that `A'ishah herself is reported to have

stated that when the fifty-fourth chapter [i.e., surah] of the Qur’an entitled “The Moon” [Al-Qamar] was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. All these considerations point to but one conclusion, viz., that `A'ishah could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal.

And there is one report in the Tabaqat that `A'ishah was nine years of age at the time of nikah. Again it is a fact admitted on all hands that the nikah of `A'ishah took place in the tenth year of the Call in the month of Shawwal. This is while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijrah in the same month, which shows that full five years had elapsed between the nikah and the consummation. Hence, there is not the least doubt that `A’isha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage.

If we dig deeper, we find that the great Islamic historian Ibn Jarir At-Tabari in his History iterated:

In the time before Islam, Abu Bakr married two women. The first was Fatila daughter of `Abdul `Uzza, from whom `Abdullah and `Asmaa’ were born. Then he married Umm Ruman, from whom `Abdur-Rahman and `A'ishah were born. These four were born before Islam.

Looking at `A'ishah's impressions of her early life, we can indeed see that she was born before the Call:

Since I reached the age when I could remember things, I have seen my parents worshiping according to the right faith of Islam. Not a single day passed but Allah’s Messenger visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant. When he reached a place called Bark Al-Ghimad, he met Ibn Ad-Daghna, the chief of the Qara tribe, who asked Abu Bakr, “Where are you going?” Abu Bakr said, “My people have turned me out of the country and I would like to tour the world and worship my Lord.” Ibn Ad-Daghna said, “A man like you will not go out, nor will he be turned out, as you help the poor earn their living, keep good relations with your kith and kin, help the disabled (or the dependents), provide guests with food and shelter, and help people during their troubles. I am your protector. So, go back and worship your Lord at your home.”

Ibn Ad-Daghna went along with Abu Bakr and took him to the chiefs of Quraysh saying to them, “A man like Abu Bakr will not go out, nor will he be turned out. Do you turn out a man who helps the poor earn their living, keeps good relations with kith and kin, helps the disabled, provides guests with food and shelter and helps the people during their troubles?” (Al-Bukhari 3: 37 #494)

570 CE: Prophet Muhammad born

595 CE: Married Khadijah, his first wife

610 CE: Received the revelation that led to his Call to Islam

613 CE: Started preaching publicly

615 CE: His daughter Fatimah born

622 CE: Left Makkah for Madinah

623 CE: `A'ishah entered the household of Prophet Muhammad

625 CE: Battle of Uhud

The famous classical commentator on the Qur’an, Ibn Kathir, wrote in Al-Bidayya wan-Nihaya: “Asmaa’ died in 73 AH at the age of one hundred years. She was ten years older than her sister `A'ishah.”

It might be worth noting that pubescence is characterized by the proliferation of sex cells which begins with the menarche, or first menstruation, in girls. Research has noted that the average age at which the menarche begins has been decreasing among Western European girls and apparently among girls of the United States and Canada, as well, since as far back as 1976. What this means is that we should try to avoid generalizations about when menstruation begins; this differs from culture to culture as well as epoch to epoch. If you want to take this further: puberty comes from the Latin word pubertas, which means “adult”. The Qur’an states what means:

*{And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is Knowing, Wise}* (An-Nur 24:59)

It all depends on what one wishes to recognize, the laws of nature or the social laws constructed by man. `A'ishah married willingly under circumstances that supported that marriage, whichever argument one chooses to follow.

Source: http://onislam.net

Jihad with one’s wealth is compulsory for the rich.

? I am a Muslim woman and have a great deal of wealth, praise be to Allaah. Is it obligatory for me to pay some of the wealth to the oppressed Muslims whose enemies are trying to occupy their land and kill them, as in Chechnya, Palestine and other Muslim lands?. 


*Praise be to Allaah.  

The Muslims are obliged to help their oppressed brothers in all places. Allaah says (interpretation of the meaning):

“The believers are nothing else than brothers (in Islamic religion)”[al-Hujuraat 49:10]

The Prophet (peace and blessings of Allaah be upon him) said: “The Muslim is the brother of his fellow-Muslim; he does not wrong him or abandon.” Narrated by al-Bukhaari, 2442; Muslim, 2580.  Muslim added in another hadeeth (2546), “and he does not forsake him.”

Al-Haafiz said:  

“He does not abandon him” means he does not leave him with someone who could harm him, or in a situation where he could be harmed, rather he helps him and defends him… That may be obligatory or it may be recommended, depending on the situation. 

He said in al-Nihaayah: “Abandoning someone” refers to when he leaves him to his fate and does not protect him from his enemy.

From Tuhfat al-Ahwadhi.

Al-Nawawi said: 

“And he does not forsake him” – the scholars said: forsaking means failing to help and support. What this means is that when a person is asked for help to ward off an oppressor and the like, he must help him if that is possible and he has no legitimate shar’i excuse (for not doing so).

The jihad in Chechnya, Palestine and other occupied Muslim countries or countries that the enemy is trying to occupy and take over comes under the heading of jihad for the purpose of self-defence. We have already discussed the rulings on that in question no. 34830.

If a man is not able to help his Muslim brothers himself by joining them physically in jihad, then he must help them and strive in jihad with them by means of his wealth if he is rich. 

Similarly a woman is also obliged to engage in jihad by means of her wealth.

Jihad with one's wealth is mentioned alongside jihad with one’s self in the Book of Allaah. 

Allaah says (interpretation of the meaning):

“March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allaah. This is better for you, if you but knew”[al-Tawbah 9:41]

“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their lives. Allaah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allaah has promised good (Paradise), but Allaah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward” [al-Nisa’ 4:95]

“Those who believed (in the Oneness of Allaah — Islamic Monotheism) and emigrated and strove hard and fought in Allaah’s Cause with their wealth and their lives, are far higher in degree with Allaah. They are the successful” [al-Tawbah 9:20]

“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”[al-Hujuraat 49:15]

Abu Dawood (2504) narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “Fight the mushriks by means of your wealth and your selves and your tongues.” Saheeh Abu Dawood, 2186.

Al-San’aani said in Subul al-Salaam, 4/87 

This hadeeth indicates that it is obligatory to fight in jihad with one's self, which means going out and confronting the kuffaar directly; with one's wealth, which means spending on what is required for jihad such as weapons etc; and with one's tongue, by establishing proof against them, calling them to Allaah, and by raising one’s voices when meeting the enemy and shouting at them and everything else that will cause harm to the enemies.

Al-Shawkaani said in Nayl al-Awtaar (8/29): 

This indicates that it is obligatory to engage in jihad against the enemy with one’s wealth, one’s hands and one’s tongue. The Qur’aanic command mentions jihad with one’s self and one’s wealth in several places, and the apparent meaning of the command is that it is obligatory.

Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat, p. 530: 

Whoever is unable to take part in jihad physically but is able to take part in jihad by means of his wealth, is obliged to take part in jihad by means of his wealth. So those who are well off must spend for the sake of Allaah.

Based on this: it is obligatory for women to take part in jihad by means of their wealth if they have excess wealth. The same applies to the wealth of minors if there is a need, just as it is also obligatory to pay zakaah on this wealth. But if the enemy attacks, there is no room for differences of opinion, because in that case it is obligatory according to scholarly consensus, to ward off their harm to religious commitment, lives and honour.

Spending for the sake of Allaah is one of the best kinds of charity, for which Allaah has promised a great reward. He says (interpretation of the meaning):

“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower”[al-Baqarah 2:261]

Al-Sa’di (may Allaah have mercy on him) said: 

“The likeness of those who spend their wealth in the way of Allaah” means, in obedience to Him and seeking His pleasure, foremost among which is spending on jihad for His sake. “Is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains” this gives a vivid image of the greatness of the multiple reward, as if a person can see that with his own eyes, so that with strong faith and this vivid image in his mind, a man will be able to spend in the hope of this great reward from Allaah. 

 “Allaah gives manifold increase” meaning, this multiplication of the reward, “to whom He wills”, meaning according to the situation of the giver and his sincerity and honesty, and according to the situation of what is given, whether it is halaal and beneficial and whether it is spent in an appropriate manner. “Allaah gives manifold increase” – more than that, “to whom He wills” – so He gives them reward without reckoning.

“And Allaah is All-Sufficient” giving abundantly, so the giver should not imagine that this increase is a kind of exaggeration, because no bounty is too great for Allaah to give, and giving does not decrease what He possesses of bounty.

And He is “All-Knower” and knows who deserves that increase and who does not, so He bestows the increase as appropriate because of His complete knowledge and wisdom. 

End quote.

We ask Allaah to help the Muslims against their enemies. 

And Allaah knows best.

Source: Islam Q&A