Thursday, August 4, 2011
Tuesday, July 27, 2010
My steps toward Allah....
My steps toward Allah
Forgive me Ya Rabby...I made my heart away from You for the moment,. Forgive me Ya Rabby, Your Servent is sinfull, fullfill my heart with honest Love towerd You, and everything that leads to You, as I feel my soul with repetance to You, my eyes with tears,and my heart with shame of You. Forgive me my Lord, do not get angry on me, You are The Most Mercyfull, do not let that I ever forget You even on one moment, that I fear only of You, and that I look only that You be pleased with me.
Make my steps firm and strong on Your way... Make my worry only one, make my wish only one.... that You be pleased with me... Oh Allah, You are The Most Mercyfull, please be mercyfull towerd Your Servent, keep my heart close to You always.
Oh Allah, make my steps firm towerd You.....
Monday, July 5, 2010
Ya Ukhty!!!
My sister....
Do not be sad!!! Do not cry!!! Do not worry!!! I know that maybe now my words do not mean nothing to you, and I say be patiente, forget about it.Now when I look at you, I see, I see much deep... No, I do not see but I feel. Sadness is coming from your eyes, and I wonder what has happend to my sister, when did she lost her hope. I wonder which hardships have made my sister to feel like this, and which tests from Allah....
You say, it is nothing, and that it will pass soon... You eman and pride to be Servent of Allah, does not let you to say what is making you so much worry, that is not letting you to say the words of sadness trough your sweet voice always. No, you feel afraid to say even one word, which will fly like flight of butterflys, because in your world it means to disobey to Allah, The Creator of all Worlds.
SubhanAllah.... How many times you have helped me, when I felt sad and dissaopinted. I feel myselfe obligated to take your hand, so that we can go together in gardens of Allah, where we will rest our eyes. Come with me sister, leave all that worris which are making your heart so hard. You are stenght, you are strong!!!Allah is with you, you have something what others do not have, you have treasure in your heart. Do not give it and sell it to Shaytan.. No,never!!!!
And you just listen me, and make dhikr of your fingers of silk. Because dhikr is the most beautiful speach. But understand, my sweet sister, that what is in soul is reflecting in ones face and behaviour, and deeds. I know that you try to be Servent of Allah, but do not make such burden on yourselfe, because Allah do not put burden on anyone over his possibilties.
And you are just looking at me, I know I have red you now. It has happen to me many times, and after I would get back full of happiness, new hope and wish for life.
I am leaving sister now, and leaving you in mercy of Allah. That Allah make us both His good and honest Servents,and make our hearts firm in His religion. ameen summa ameen
Friday, June 25, 2010
Allahs Servent, Insha Allah
.... I am the prisioner of my own being, my own reason, and my own feelings....
... And praise be to You my Allah, because I can not escape., and life is not mine, every belongs to You.... Subhan Allah
... And praise be to You my Allah, because I can not escape., and life is not mine, every belongs to You.... Subhan Allah
Tuesday, June 22, 2010
In The name of Allah, The Most Mercyfull, The Most Compassionate
All Praise be due to Allah subhan we teala His blessings and lofty, gracious and kind favours... And indead the most greatest of these blessings without any exception, is Allahs Clear Book ( Quran) and straight path ( Sirratelmusteqim), by which Allah leads His Servents from darkness to light. All praise be to Allah for making us Muslims how He called us long time ago, and for filing our hearts with light and expending our chests( freeing them from tightness of disbelif and ignorance).
All Praise be to Allah for remanding us on Day of Judgment and meeting with Him that promissed, on which niether parent, neither child will be of any avail. All praise be to Allah for showing us straight path with His Clear Book ( Quran) and with His Last Messanger Mohammed sallahu alayha wa salam and his clear Sunnah, to be our gudiance towerd neerness of Allah.
All Praise be due to Allah subhan we teala His blessings and lofty, gracious and kind favours... And indead the most greatest of these blessings without any exception, is Allahs Clear Book ( Quran) and straight path ( Sirratelmusteqim), by which Allah leads His Servents from darkness to light. All praise be to Allah for making us Muslims how He called us long time ago, and for filing our hearts with light and expending our chests( freeing them from tightness of disbelif and ignorance).
All Praise be to Allah for remanding us on Day of Judgment and meeting with Him that promissed, on which niether parent, neither child will be of any avail. All praise be to Allah for showing us straight path with His Clear Book ( Quran) and with His Last Messanger Mohammed sallahu alayha wa salam and his clear Sunnah, to be our gudiance towerd neerness of Allah.
Wednesday, June 9, 2010
The Status of Women in Islaam~~~
The Status of Women in Islaam
. INTRODUCTION
The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Quran (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).
The Quran and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?
II. HISTORICAL PERSPECTIVES
One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."
In Athens, women were not better off than either the Indian or the Roman women.
"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were:
under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."
III. WOMAN IN ISLAM
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Quran 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, the Quran states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)….(Quran 7:189)
The Creator of heavens and earth: He has made for you pairs from among yourselves ...Quran 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Quran 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Quran provides clear-cut evidence that woman in completely equated with man in the sight of God in terms of her rights and responsibilities. The Quran states:
"Every soul will be (held) in pledge for its deeds" (Quran 74:38). It also states:
...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Quran 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Quran 16:97, see also 4:124).
Woman according to the Quran is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Quran 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Quran 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Quran states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Quran 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).
Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).
The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Quran clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Quran about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Quran 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent.
Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Quran thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Quran 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Quran 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Quran and is strongly recommended by the Prophet (P); kind treatment and companionship.
The Quran states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Quran 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.
More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Quran states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Quran 2:231). (See also Quran 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Quran 31:14) (See also Quran 46:15, 29:8).
Moreover, the Quran has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Quran 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." (Quran 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Quran and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Quran 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.
. INTRODUCTION
The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Quran (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).
The Quran and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?
II. HISTORICAL PERSPECTIVES
One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."
In Athens, women were not better off than either the Indian or the Roman women.
"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were:
under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."
III. WOMAN IN ISLAM
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Quran 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, the Quran states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)….(Quran 7:189)
The Creator of heavens and earth: He has made for you pairs from among yourselves ...Quran 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Quran 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Quran provides clear-cut evidence that woman in completely equated with man in the sight of God in terms of her rights and responsibilities. The Quran states:
"Every soul will be (held) in pledge for its deeds" (Quran 74:38). It also states:
...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Quran 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Quran 16:97, see also 4:124).
Woman according to the Quran is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Quran 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Quran 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Quran states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Quran 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).
Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).
The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Quran clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Quran about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Quran 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent.
Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Quran thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Quran 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Quran 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Quran and is strongly recommended by the Prophet (P); kind treatment and companionship.
The Quran states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Quran 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.
More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Quran states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Quran 2:231). (See also Quran 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Quran 31:14) (See also Quran 46:15, 29:8).
Moreover, the Quran has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Quran 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." (Quran 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Quran and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Quran 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.
Thursday, March 25, 2010
Allaah says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain.”
Narrated by Muslim, 118.
We as Muslims should always seek the help of Allah to do good deeds, and do we should try our best to do as many as we can. We should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping.
It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, you should do whatever good deeds you can, for Allaah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allaah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allaah be upon him) started to do something, they would persist in it.”
Narrated by al-Bukhaari, 43; Muslim, 782.
Remembrance of Allah is the foundation of good deeds. Whoever succeeds in it is blessed with the close friendship of Allah. That is why the Prophet, peace be upon him, used to make remembrance of Allah at all times. When a man complained, "The laws of Islam are too heavy for me, so tell me something that I can easily follow," the Prophet told him, "Let your tongue be always busy with the remembrance of Allah." [Narrated by Ahmad with two sound chains, also Tirmidhi and Ibn Majah through other chains, and Ibn Hibban who declared it sahih].
The Prophet, peace be upon him, would often tell his Companions, "Shall I tell you about the best of deeds, the most pure in the sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The Companions replied, "Yes, O Messenger of Allah!" The Prophet, peace be upon him,said,"Remembrance of Allah." (Narrated by Tirmidhi, Ahmad, hadith hasan)
"Remember Allah abundantly, in order that you become successful"
Quran (Surah 8: Verse 45)
"Only in the remembrance of Allah (swt) will your heart find peace"
Quran (Surah 13: Verse 28)
"Those men and women who engage much in Allah's praise. for them Allah has prepared forgiveness and a Great Reward"
Quran (Surah 33: Verse 35)
Allah (SWT) has commanded us to remember him always. He says:
"Remember me, I shall remember you." (Qur'an 2:152)
"They are the most wise who remember Allah, standing sitting and lying down"
Quran (Surah 4: Verse 190)
"Satan has mastered them and caused them to forget the Remembrance of Allah. Those are satan's party; and satan's party shall assuredly be the losers"
Quran (Surah 58: Verse 19)
"Whosoever turns away from My remembrance, his life will be made tight and narrow on the Day of Resurrection We shall raise him blind"
Quran (Surah 20: Verse 124)
You shall glorify Him day and night. [Azhab: 33:42]
Thus it is very important for us as Muslims to zikrullah, or remembrance, of Allah (SWT).
The word zikr has many meanings. It means: Allah's Book and its recitation, Prayer, Learning and teaching, Du'aa, Remembrance of Allah in the heart, or in both the heart and the tongue, and even pondering over Allah's creation.
The Prophet (PBUH) once said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquillity descends upon them, and Allah mentions them to those who are with Him." (Sahih Aljami',#5608).
When people do zikr, their hearts turn to the highest ideals and are free from the temptations of sin. Obviously this is true only if the words come from the heart and not just from the tongue.
Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.'' [Al-Bukhari and Muslim].
"... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)
“Almighty Allah says:
“And We shall strip away all rancor from their hearts - beneath them will be rivers flowing - and they shall say: ‘Praise be to Allah, Who guided us on to this. Had it not been for Allah Who granted us guidance, we would not have found guidance. Surely, the Messengers of our Lord did come with Truth.’ Then a voice will cry to them, ‘Behold! This is the Paradise which you are made to inherit as a reward for your deeds.’” (Al-A`raf: 43)
In this verse there is a beautiful description of the people of Paradise. Before they enter their blessed abode, Allah will purify them from any lurking sense of rancor or grudge that they might have had against each other. Then He will grant them a most happy place to live. Then there is a wonderful dialogue that will take place. They will praise Allah’s grace. They will not boast of their virtues or good deeds that led them to Paradise. However, Allah on the other hand will appreciate their goodness and will say that whatever they are receiving is not some crumbs of charity from Him, but this is a due recompense because of their own good deeds. This is a kind of mutual appreciation and gratitude between the human and divine that is the hallmark of this verse.
Islam teaches that believers should do good deeds, but they should never say that we are purchasing Jannah by our good deeds. Jannah or eternal salvation is only because of Allah’s grace and love. However, Allah also does not say in the Qur’an, “You do not deserve Jannah,” but [rather], “I shall still give it to you because I love you.” Allah always says to the believers, “I shall give you the eternal bliss because I am willing to forgive your sins if your turn to Me; I appreciate your good deeds and I honor your good efforts.”
The recompense of a good deed is a good deed after it and the recompense of a bad deed is a bad deed after it.
Almighty Allah says:
"So hasten towards all that is good". (2:148)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter". [At-Tirmidhi].
The purpose of this Hadith is that before overcoming of the obstructions, one should do one's best to improve his Hereafter by means of good deeds lest one is deprived of good deeds by some obstruction.
We should be trying to gain as many good deeds as we can before we are overcome by death. Death can be at ANY second so there is not a second to waste.
We will regret EVERY second we wasted without doing a good deed and remembering Allah!
We have just completed a full month of intensive worship and devotion. We fasted, prayed, read the Qur’an, gave zakah and sadaqah, and did many good deeds. This should not make us boast that we are virtuous people, but we should be thankful that Allah guided us to all this. It was due to His mercy and guidance that we were able to do all these good deeds and if He accepts these things from us, then it will be also due to His grace and love that we shall find His blessings in this life and in the life to come.
True and sincere worship (`ibadah) creates humbleness and it always leads to more acts of goodness and virtues. If our Ramadan was a successful month of learning, then the effects of these good deeds will be with us and will remain for a long time
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain.”
Narrated by Muslim, 118.
We as Muslims should always seek the help of Allah to do good deeds, and do we should try our best to do as many as we can. We should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping.
It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, you should do whatever good deeds you can, for Allaah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allaah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allaah be upon him) started to do something, they would persist in it.”
Narrated by al-Bukhaari, 43; Muslim, 782.
Remembrance of Allah is the foundation of good deeds. Whoever succeeds in it is blessed with the close friendship of Allah. That is why the Prophet, peace be upon him, used to make remembrance of Allah at all times. When a man complained, "The laws of Islam are too heavy for me, so tell me something that I can easily follow," the Prophet told him, "Let your tongue be always busy with the remembrance of Allah." [Narrated by Ahmad with two sound chains, also Tirmidhi and Ibn Majah through other chains, and Ibn Hibban who declared it sahih].
The Prophet, peace be upon him, would often tell his Companions, "Shall I tell you about the best of deeds, the most pure in the sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The Companions replied, "Yes, O Messenger of Allah!" The Prophet, peace be upon him,said,"Remembrance of Allah." (Narrated by Tirmidhi, Ahmad, hadith hasan)
"Remember Allah abundantly, in order that you become successful"
Quran (Surah 8: Verse 45)
"Only in the remembrance of Allah (swt) will your heart find peace"
Quran (Surah 13: Verse 28)
"Those men and women who engage much in Allah's praise. for them Allah has prepared forgiveness and a Great Reward"
Quran (Surah 33: Verse 35)
Allah (SWT) has commanded us to remember him always. He says:
"Remember me, I shall remember you." (Qur'an 2:152)
"They are the most wise who remember Allah, standing sitting and lying down"
Quran (Surah 4: Verse 190)
"Satan has mastered them and caused them to forget the Remembrance of Allah. Those are satan's party; and satan's party shall assuredly be the losers"
Quran (Surah 58: Verse 19)
"Whosoever turns away from My remembrance, his life will be made tight and narrow on the Day of Resurrection We shall raise him blind"
Quran (Surah 20: Verse 124)
You shall glorify Him day and night. [Azhab: 33:42]
Thus it is very important for us as Muslims to zikrullah, or remembrance, of Allah (SWT).
The word zikr has many meanings. It means: Allah's Book and its recitation, Prayer, Learning and teaching, Du'aa, Remembrance of Allah in the heart, or in both the heart and the tongue, and even pondering over Allah's creation.
The Prophet (PBUH) once said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquillity descends upon them, and Allah mentions them to those who are with Him." (Sahih Aljami',#5608).
When people do zikr, their hearts turn to the highest ideals and are free from the temptations of sin. Obviously this is true only if the words come from the heart and not just from the tongue.
Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.'' [Al-Bukhari and Muslim].
"... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)
“Almighty Allah says:
“And We shall strip away all rancor from their hearts - beneath them will be rivers flowing - and they shall say: ‘Praise be to Allah, Who guided us on to this. Had it not been for Allah Who granted us guidance, we would not have found guidance. Surely, the Messengers of our Lord did come with Truth.’ Then a voice will cry to them, ‘Behold! This is the Paradise which you are made to inherit as a reward for your deeds.’” (Al-A`raf: 43)
In this verse there is a beautiful description of the people of Paradise. Before they enter their blessed abode, Allah will purify them from any lurking sense of rancor or grudge that they might have had against each other. Then He will grant them a most happy place to live. Then there is a wonderful dialogue that will take place. They will praise Allah’s grace. They will not boast of their virtues or good deeds that led them to Paradise. However, Allah on the other hand will appreciate their goodness and will say that whatever they are receiving is not some crumbs of charity from Him, but this is a due recompense because of their own good deeds. This is a kind of mutual appreciation and gratitude between the human and divine that is the hallmark of this verse.
Islam teaches that believers should do good deeds, but they should never say that we are purchasing Jannah by our good deeds. Jannah or eternal salvation is only because of Allah’s grace and love. However, Allah also does not say in the Qur’an, “You do not deserve Jannah,” but [rather], “I shall still give it to you because I love you.” Allah always says to the believers, “I shall give you the eternal bliss because I am willing to forgive your sins if your turn to Me; I appreciate your good deeds and I honor your good efforts.”
The recompense of a good deed is a good deed after it and the recompense of a bad deed is a bad deed after it.
Almighty Allah says:
"So hasten towards all that is good". (2:148)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter". [At-Tirmidhi].
The purpose of this Hadith is that before overcoming of the obstructions, one should do one's best to improve his Hereafter by means of good deeds lest one is deprived of good deeds by some obstruction.
We should be trying to gain as many good deeds as we can before we are overcome by death. Death can be at ANY second so there is not a second to waste.
We will regret EVERY second we wasted without doing a good deed and remembering Allah!
We have just completed a full month of intensive worship and devotion. We fasted, prayed, read the Qur’an, gave zakah and sadaqah, and did many good deeds. This should not make us boast that we are virtuous people, but we should be thankful that Allah guided us to all this. It was due to His mercy and guidance that we were able to do all these good deeds and if He accepts these things from us, then it will be also due to His grace and love that we shall find His blessings in this life and in the life to come.
True and sincere worship (`ibadah) creates humbleness and it always leads to more acts of goodness and virtues. If our Ramadan was a successful month of learning, then the effects of these good deeds will be with us and will remain for a long time
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