Friday Nasiha

Living The Quran

Al-Ahzab (The Confederates)
Chapter 33: Verse 35

Equal Footing
"For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward."

Initially, Quranic verses used only the masculine plural form to refer to the women and men in the new faith community. For years, "believers" (al-muminun), and "the truthful" (as-sadiqun), either referred specifically to men or to the men and women who constituted the Prophet's first Companions. Once, a woman (or several, according to the different traditions) asked the Prophet why women were not explicitly mentioned in the revealed message. The Book - which, while revealing a universal message, also included responses to the questions asked by the Men around the Prophet - was later to mention women and men distinctively, as in the above verse.

This evolution of the message is part of divine teaching in the process of revelation carried out over twenty-three years: the faithful are thus led to evolve in their understanding of things and critically reconsider some of their cultural or social practices. The status of women, who were sometimes killed at birth because of the shame they might bring, was to be reformed in stages, as verses were revealed.

It thus appeared more and more clearly that the Quran's message and the Prophet's attitude were apt to free women from the cultural shackles of Arab tribes and clans and from the practices of the time. The Creator addresses women as being on an equal footing with men, their status as beings and believers is the same as men's, and the requirements of worship are absolutely identical.

Compiled From:
"Radical Reform: Islamic Ethics and Liberation" - Tariq Ramadan, pp. 209, 210

Understanding The Prophet's Life

Greatness through Gratefulness

There is much more to gratitude and Shukr (thankfulness) in Islam than a mere “Thank You” that our ears have become so used to ignoring. Discover how you can be more thankful to Allah and His creation.

1. Say “Al-hamdulillah” (All thanks and praise belongs to Allah) often: A constant utterance of this phrase reminds you of the source of all blessings and happiness in this life. This practice of attributing all good actions to Allah keeps you humble and content and has a positive effect on your relations with people.

Prophet Muhammad, peace and blessings be upon him, has instructed us to say “Al-hamdulillah” on daily basis: “Allah is pleased with His servant if, when he eats something he thanks Allah for it, and when he drinks something he thanks Allah for it” (Muslim).

2. Recite and memorize the Duas of Prophet Muhammad: The most natural and beautiful way to thank Allah is the words of the Prophet himself.

The Prophet told Muadh, “By Allah, I love you, so do not forget to say at the end of every prayer, ‘O Allah, help me to remember You and to give thanks to You and to worship You well’” (Ahmad and At-Tirmidhî).

3. Use and display Allah’s blessings moderately: Part of being grateful to Allah is to look presentable and clean, and spend money on yourself with moderation.

Abul-Akhwas narrated that his father said: “I came to the Messenger of Allah looking dishevelled and scruffy. He asked me, ‘Do you have any possessions?’ I said, ‘Yes.’ He asked me what sort, and I told him, ‘I have all sorts. Allah has given me camels, horses, slaves and sheep.’ The Prophet said: ‘If Allah has given you all of that then let Him see His blessing on you.’”

4. Thank people for littlest things: People like to be appreciated for little favours they do for us, which often get ignored in our busy routines. When was the last time you thanked your little son for taking care of simple chore for you? Has your husband heard a compliment from you lately?

Take the time to thank them for their thoughtfulness. As the Prophet stated, “The one who does not give thanks for a small blessing will not give thanks for a great blessing, and the one who does not give thanks to people will not give thanks to Allah” (Abu Dunya).

Compiled From:
"18 Ways to Achieve Greatness through Gratefulness" - Taha Ghayyur

Blindspot!

Inner Voices

Due heed must be paid to small voices (or inner voices) that sometimes challenge the interpretations offered by those who are considered to be speaking authoritatively. Many Muslims have a strong internal conviction that God is just and fair, and that any Quranic interpretation that conflicts with their sense of justice and fairness, even if it is considered authoritative, demands, at the very least, further scrutiny. To this end, stories like the following can encourage ordinary Muslims to feel confident enough to voice their reservations or discomfort with certain interpretations of the Quran.

Zaynab bint Muayqib was a woman of Madina, who, along with thousands of others, went out to attend the funerals of two great men - one a religious scholar and one a poet - who died on the same day at the beginning of the second century of Islam. Zaynab was among a large group of women who were gathering behind one of the coffins. A prominent Sayyid, Abu Jafar Muhammad ibn Ali ("al Baqir" - who would be identified by the Shiites as their fifth "Imam"), tried to approach the coffin. Blocked by the crowds of women who would not part to let him through, Abu Jafar began to snap his cloak at them saying, "Enough, you companions of Joseph!"

In response to Abu Jafar's insult, Zaynab called out, "O son of the Messenger of God, you are correct that we are the companions of Joseph - and we treated him better than you!" After the funeral was over, Abu Jafar sent someone to bring Zaynab to him. The narrator of the story says that Zaynab arrived "as though she were a spark of fire." Abu Jafar asked what she had meant when she said that "(We) women are better than (you) men." Zaynab responded to him: "We women, O son of the Messenger of God, invited (Joseph) to the delights of food and drink, and to enjoy and be comfortable. But you men threw him in the well, sold him for a miserable price and locked him in prison - so which of us was more tender and kind to him?"

When Abu Jafar used the Quran to dismiss the women who got in his way, Zaynab knew this was not fair. Her knowledge was not based on an academic study of the Quran, nor on the claim that she had any special spiritual status that gave her unique insight to the meanings of the Quran. Zaynab, rather, had confidence in her intuitive sense of fairness which allowed her to tell Abu Jafar how she perceived misogyny in his words (for his part, Abu Jafar is said to have expressed admiration at Zaynab's spirited defense). As a woman, Zaynab also had a different perspective than Abu Jafar on the Quranic story of Joseph. In her eyes, the story clearly shows a male propensity for violence and acquiring power at any cost.

Compiled From:
"The Story of the Qur'an: Its History and Place in Muslim Life" - Ingrid Mattson, pp. 226-228