Your Questions Answered

 

Queries

 

 

(Answered under the supervision of Shehzad Saleem)

 

 

The Prophet’s (sws) Race with A’ishah(rta)

 

Question: I would like to ask you about the Hadith in which the Holy Prophet (sws) is reported to have raced with his wife A’ishah(rta).Please clarify the context and the meaning of this narrative. I have read it a couple of times in some articles on women sports and other issues.

Answer: The text of the referred Hadithin Ibn Majah is as follows:

 

A’ishah(rta) said: ‘The Prophet (sws) raced with me and I won the race.’

 

The text of the Hadith in Musnad Ahmad is as follows:

 

Hashamreported on the authority of his father that A’ishah(rta) said: ‘The Prophet (sws) raced with me and I won the race. We remained in this position until I put on some flesh and then the Prophet (sws) raced with me and [this time] he won. So the prophet said: “This is my revenge”.’ (Musnad Ahmad, No: 24164)

 

I don’t think there is anything wrong with these narratives. They are reliable and do not contradict Qur’anic teachings nor are they against common sense. The Holy Prophet (sws) besides being a Messenger of God was also a very normal human being. His private life was very similar to the private life of all human beings. Entertainment and leisure were also found in his life. He also had a keen sense of humor, as the narrative from Musnad Ahmad shows.

In fact, we all need to learn from this aspect of the Prophet’s life. It is generally thought that religious people should be overtly serious and should seldom indulge in any sort of amusement. What needs to be appreciated is that balance is the key word in one’s life. An austere and pious life does not mean that one cannot laugh or enjoy oneself within the limits set by the Almighty.

 

(Tariq Hashmy)

 

 

Atheism

Question:I was wondering if you could please give me some information about people who call themselves ‘Atheists’. What are the arguments with which they counter the arguments of our classical scholars who argue against them?

Answer:The existence of God is an established fact and those who oppose this reality are called atheists. Atheism can be defined as the refusal to acknowledge God or gods. 

Although the existence of God is an established fact yet scholars have presented various kinds of logical reasons to prove the existence of a creator. These include the ontological argument, the cosmological argument, and the teleological argument. Atheists tried to refute these and concluded that since these arguments do not sufficiently prove the existence of God therefore there is no God. What follows is a summary of the arguments in favor of the existence of God presented by classical scholars and a refutation of these by the atheists.

The cosmological argument rests on the assumption that every thing that exists is caused to exist by something else. For example a house is caused to exist by its builder and rain is caused by certain meteorological conditions. But if every thing that exists is caused to exist by something else, then the world must be caused to exist by something else. This ‘something else’ is God.

In response to the cosmological argument atheists argue that if every thing must have a creator then why does God not need one? The standard answer is that He does not need any because He is self-caused. But if God can be self-caused, then why cannot the world itself be self-caused?

The ontological argument is based on the assumption that since God is defined as a Being who possesses perfection, and assuming that to exist is more perfect then not existing, it follows that God, a perfect Being, must exist. We define God as a perfect being and His existence follows from the nature of the definition. If God lacks the attribute of existence, He would be lacking at least one attribute and would therefore not be perfect. To sum up, since we have an idea of God as a perfect being, God must exist.

Atheists say that the argument has a serious shortcoming because when we say something exists this does not give that thing an attribute (of existence). When we say that a lion exists we are not specifying an attribute which belongs to the nature of anything that is a lion. In short the word ‘existence’ does not signify any attribute, and in consequence no attribute that belongs to the nature of any thing. Accordingly, it does not follow from the assumption that we have an idea of a perfect being that such a being exists. For the idea of a perfect being does not involve the attribute of existence as a constituent of that idea, since there is no such attribute. Thus the ontological argument has a serious flaw and has no ground.

Defenders of the teleological argument argue that highly structured order of the world entails that this magnificent order of the world cannot be a result of pure chance but must be the work of a ‘Supreme Mind’ who is responsible for the order. That supreme Mind is God.

The conclusion of this argument is based on an inference from analogy; the watch and the world are alike in possessing a congruence of parts and an adjustment of means to ends; the watch has a watchmaker; hence the world has a world-maker. But is this analogy a good one? Let us once waive some important issues, in particular the issue of whether the universe is a unified system such as the watch admittedly is. And let us concentrate on the question of what our assurance is that watches do not come into existence except through the operation of intelligent manufacturers. The answer is plain: we have never run across a watch which has not been deliberately made by someone. The situation is nothing like this in the case of the innumerable animate and inanimate systems with which we are familiar. Even in the case of living organisms, though they are generated by their parent organisms, the parents do not make their progeny in the same sense in which watchmakers make watches. Once this point is clear, the jump from the existence of living organisms to the existence of a supreme designer no longer appears credible.

Besides all these, Darwin explains the diversities of biological species in terms of chance variations in the structures of organisms. This provides a probable alternative for a divine creator. 

These are some of the most famous arguments against and in favor of God’s existence. I have not covered them all and if one wishes to study this further they should study Russell’s ‘Why I am not a Christian’ for an exhaustive detail of the arguments presented by the atheists. 

 

(Tariq Hashmy)

 

 

Was Muhammad (sws) a Political Leader?

 

Question: I am a college student and Roman Catholic by religion. I am writing an essay on Muhammad (sws) and looking closely at whether he was a political leader. Is it a conventional idea or is it rarely thought about?

Answer:Muhammad (sws) was primarily a Messenger of God, like Moses (sws), Jesus (sws) and many others. Neither was he a political leader in the conventional sense, nor was his mission the outcome of some conventional or conceived idea. His mission was to warn people of the Hereafter. It needs to be appreciated that the Messengers of God were destined to prevail over their enemies, as the Qur’an states:

 

Indeed, those who show hostility to Allah and His Rasul are bound to be humiliated. The Almighty has ordained: ‘I and my Rusul shall prevail’. (58:20)

 

However, the nature of this dominance was different for different Messengers. In case of Prophet Muhammad (sws) , his dominance was achieved though political supremacy over his enemies. In other words, it was in line with his primary duty that he was also required to discharge his responsibilities as a head of state. That is why some historians record his name among political leaders. He may be called so, but in reality he was nothing but a Messenger of God.

 

(Siddiq Bukhary)

 

 

Does Hajj become compulsory after doing ‘Umrah?

 

Question: I was told by many people that if a person does not have money for Hajj, then he should not try for ‘Umrah also. And if a person does so, Hajj becomes obligatory on him as he has done a job he was not asked for. I do not have money to send my father for Hajj but I think that I can manage to send him for ‘Umrah. Can I do so and what will be the ruling for the above mentioned issue?

Answer:Although Hajj and ‘Umrah both are sacred rituals of Islam, they are separate in their nature and in the extent of obligation they entail. Hajj is obligatory for a Muslim who has physical and financial strength to do it, whereas ‘Umrah though desirable and commendable is not obligatory for every Muslim. Performing ‘Umrah does not make Hajj obligatory because the physical and financial ability is different for both these rituals. Hajj, you would agree, is more strenuous and also more expensive.

If you can manage to send your father for ‘Umrah, you should do so because a true Muslim should be very sensitive for each and every chance of virtue and good deed he gets. When and wherever he gets it he should avail it, lest the candle of his life be put off. However, you should have the urge and intention for yourself and for your father that whenever God provides favorable circumstances you will perform Hajj. Man is responsible and accountable for his present conditions and circumstances not for his ‘would be’ circumstances. Take care of the present and the future will take care of itself.

 

(Siddiq Bukhary)

 

 

A Distraction in Prayer

 

Question: I have noticed that it is quite distracting when everyone shouts Aminduring the prayer. Why do we do this? It is not part of Surah Fatihah?

Answer: The word A%min means ‘I second it’. Uttering it after completion of Surah Fatihah seems very apt since the surah is a wonderful prayer. Authorities differ whether this should be said in the heart or loudly. It seems that it has been left to the circumstances in which a prayer is said. In congregational prayers, where most people are used to saying it loudly, one cannot help but bear it.

Now, reaching the end of the surah marks a short pause before one goes on to recite some Qur’anic Surah. It is in this pause that A%min is required to be said. In such a case, a person should consider it to be something said in the pause and as such not feel distracted.

 

(Siddiq Bukhary)

 

 

Menstruation Restrictions make me Feel Second Class

 

Question: My husband says that during my menses I should not do the formal prayer because I am impure. This makes me feel second class. My response to that is I could shower before each prayer – but I know this seems unreasonable as I work more than full time and literally have neither the time nor resources to do so. Please advise.

Answer: I would like to first address the issue of purity, as it seems to be central to your feeling ‘second class’. Muslim jurists have divided impurity into two types: ‘actual impurity’ which connotes physical impurity, and ‘technical’ impurity which connotes ritual impurity. Menstruation falls into the category of ritual impurity. Bearing this in mind, it should be clear that there is nothing inherently impure about the menstruating woman that should evoke any feelings of inferiority nor does this place her in a ‘less-pure’ status when compared to men. Similar leniency is also shown towards menstruating women with regard to exemption from fasting. Furthermore, certain tribes during the time of the Prophet (sws) would not eat or reside in the same houses as women who were menstruating.  To counter these notions of impurity, the Prophet (sws) is reported to have said regarding interactions with menstruating wives:

 

[You can] do everything [with your wives] except [for having] intercourse. (Mu’atta, No. 138)

 

With regard to the specific issue of praying while menstruating, there is general agreement among scholars that this is prohibited. Subsequently, the question that arises is why one cannot simply bathe to remove the impurities associated with menses. Part of the explanation is that unlike other forms of impurity that are temporal, menstruation extends over a period of time. Even in Arabic, the word for menstruation (hayd) literally means ‘running’. Purification of a ritually impure state requires the cessation of whatever is ‘causing’ the impurity.  Hence, in this case, prayer begins again when the menstrual flow stops.

It is also important to keep in mind that the menstruation cycle is indicative of the blessed capacity within women for childbirth. Hence, if in the state of menses a woman may become ritually impure, one can consider her relative ‘purity’, in comparison to men, at the time of childbirth to be many times greater.

 

(Adnan Zulfiqar)

 

 

Polygamy

 

Question:Why does Islam allow a Muslim man to marry more than one woman? What is the significance of the first wife’s permission? What is the status of a marriage that is done without the permission of the first wife? Is there any punishment for a man for marrying for the second, third or fourth time with the permission of previous wives? If yes, then what is it?

Answer:A regular household is naturally built around one man and one wife. This rule of human nature is also evident through God’s providence of one wife to Adam: Eve. Islam does not encourage polygamy as a way of life; rather, it permits it in order to deal effectively with exceptional circumstances.

The Islamic injunction permitting Muslim men to marry more than one woman requires special understanding. During the time of the Prophet (sws), many wars were being fought between the believers and the disbelievers. A lot of Muslims were martyred on the battlefields. The battle of Uhud, for one, left behind many widows and orphans. Islam grants special protection to women and children, and the permission of marrying more than one lady arose from that spirit in order to ensure her safety as well as sound upbringing for her children.

This also allowed for the proper handling of the orphans’ interests and property. For their wealth to be kept secure and carefully allocated in due course of time, a sound family structure provided a more secure environment. The mother is the best candidate to be trusted with proper and considerate management of her children’s rights and inheritance. Marriage provided a good medium of support to meet such ends. The Qur’an, thus, reads:

 

And if you fear that you will not be able to deal fairly with the orphans, marry of the women, who seem good to you, two or three or four. (4:3)

 

Similarly today, some women may be in need of care and acceptance in society. It is unfortunate that widows, orphans and new converts are forced to live lives of misery in most societies. Islam seeks to provide solace to such women and children in order that they may live regular lives with comfort and peace.

Islam only allows Muslim men to marry more than once, but does not encourage it in any way. This can especially be done in order to secure the lives of the women, and children, involved. It seeks to maintain the sanctities of a healthy household for all individuals and requires all wives to be treated equally. This latter consideration should be very strongly stressed.

Another good reason for this allowance is to prevent heinous sins from engulfing a society. In the event that a man feels the urge to go to a woman other than his own wife, restraint is absolutely the best possible option. However, if even then he finds himself much too compelled so as to choose between extra-marital relations and another marriage, he should go for the second option.

It needs to be stressed again that the allowance of polygamy is there in Islam has not been encouraged. The Qur’an puts a very stern condition on the man, should he want to take more than one woman into marriage: the fair treatment of all wives:

 

But if you fear that you would not be able to deal justly [with them] then [restrict yourself to] one only. (4:3)

 

As far as the requirement of the first wife’s permission for second marriage is concerned, this is not a necessary pre-requisite. However, prudence demands that she be made aware of it in order to avoid future enmity. Consequently, there is no punishment for a man, in the event that he marries more than once. Up to four wives have been permitted along with the enjoining of fair and equal treatment of all four wives. Should multiple marriages result in the breaking up of any of the families, or in mistreatment of either of the wives, then the husband will be held responsible for any mismanagement on his part. In that case, any punishment will be from Allah.

 

(Saadia Malik)