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A Contradiction in the Qur’an!!!

 

Question: A non-Muslims friend has pointed out a contradiction in the Qur’an.He says that in the beginning of the fourth surah, the Qur’an asks the believers to marry more than one wife only if they are able to do justice with all their wives:

 

But if you fear that you shall not treat them justly, then only one. (4:3)

 

Later on, in the same surah one comes across the following verse:

 

You will not be able to deal justly between your wives however much you wish to do so. (4:129)

 

This verse says that dealing justly with more than one wife is an impossibility. Consequently, it seems that the Qur’an is giving an option to the believers which in its own words cannot be availed. In other words, it is contradicting its own words.

This contradiction has really disturbed me. What is your opinion?

Answer: A little deliberation on the context of the two verses shows that there is no contradiction at all in the two verses. The verses relate to two entirely different affairs. If the remaining portion of verse 129 is taken into consideration, it becomes evident that the justice which this verse is discussing pertains to the inclination of the heart, which of course is a very subjective phenomenon.

 

You will not be able to deal justly between your wives however much you wish to do so. So do not inclineyourself to one so as to leave the other hanging [in the air]. (4:129)

 

One can be more attached to one wife than the others. This is but natural and to demand justice in this matter is injustice itself. What is required from the husband as verse 4:3 points out is that as far as the rights of the wives are concerned, he must always deal fairly and equally among them.

 

 

Expensive Weddings

 

Question: I have a question regarding weddings and whether it is permissible to observe certain wedding customs. I am referring to the giving of gifts to the bridegroom’s family, his parents and other members of his family. It seems that in our culture, even those who are religious-minded, get caught up in this problem. They might not even want to do it, but feel they have to do it to be accepted socially. A lot of money is spent on these issues. This leads to the second part of my question: Is there a definable point at which spending for wedding gifts and clothes becomes excessive? The bride wears her bridal attire for a few hours on one day, and never wears the outfit again, and yet so much money is spent on it. Essentially, the question is regarding the line between Islam and culture/custom when it comes to weddings. To what extent can we observe marriage customs without disobeying the rules of Allah?

Answer: You have referred to a great social evil that plagues most Muslim societies. Weddings these days have become exorbitant functions. Needless money is spent in celebrating a lot of useless functions which have become an integral part of the actual occasion. The rich exhibit their wealth and opulence on such ceremonies. Every such occasion sends tremors among the deprived class of the society. These customs depict how wrong we Muslims are in setting our priorities, and how our values have changed. Material success, financial well being and pomposity have become our ultimate targets. Even the religious among us, as you have rightly pointed out, find it difficult to follow the spirit of Islam when it comes to social customs and traditions.

Islam discourages and disallows all activities in which money is needlessly spent. Since social functions in particular set trends, they should be as simple as possible. Wedding food, wedding gifts, wedding apparels, bridal dresses should all be within reasonable limits. If they remain in such limits, they add to the beauty of the occasion, and if they exceed their bounds, they become symbols of human greed and arrogance.

The best definable point of needless expenses and over spending in such ceremonies is a person’s own conscience. No one else is a better judge. An Islamic State, can also legislate in this regard and set a limit. However, all ‘large scale’ social evils, in my opinion should be tackled through educating people and changing their values. Laws are just preventive. They do not change people, they only stop them. When a society as a whole becomes sick, then the cure lies elsewhere; otherwise subterfuges and hoodwinking the law are the only consequences.

 

 

Consummation of Marriage with Minor Girls

 

Question: Someone told me that Islam allows marriage and its consummation with minor girls. The reference is Surah 65 verse 4. Is this correct?

Answer: No doubt, there are some commentators who make the fourth verse of Surah 65 as basis of their opinion that Islam has allowed marriage and its consummation with minor girls. However, in my opinion, marriage with minor girls is an issue which has not been discussed by the Qur’an at all. It has been left to us so that we can have the liberty to adopt any of the two options according to our circumstances.

However, the verse you have quoted, in my opinion, has nothing to do with this issue. If the linguistic principles of the Arabic language are taken into consideration, the correct translation of the last part of this verse is:

 

And those women whose menstrual courses have not begun in spite of the fact that they have reached the age in which women normally have menses, their waiting period is three months as well. (65:4)

 

This translation stems from the fact that the Arabic particle used for negation in this verse is Lam (áã)and not Ma(ãÇ). The verse is generally translated by disregarding this subtle difference as:

 

And those women whose menstrual courses have not begun, their waiting period is three months as well. (65:4)

 

Consequently, it is generally construed that in this verse the Iddat (waiting period) of those divorced women (girls more so) is stated who have yet to reach the age of puberty. So the proponents of this view infer that Islam allows marriage with minor girls.

 

 

The Witr Prayer

 

Question: Can we offer one Rak‘at for S~alatu’l-Witr? Are there any special circumstances under which one Rak‘at is allowed?

Answer: If we collect all the texts of the Ahadith which mention S~alatu’l-Witrand Salatu’l-Layl, the picture which emerges is the Witr prayer is actually a part of the Tahajjud prayer, which it seems from the Qur’an was obligatory for the Prophet (sws). He used to pray Tahajjud so that the total number of Rak‘atwould be odd in number. The manner in which he did this was that he would first pray even number of Rak‘at and then make them odd by praying one more Rak‘at and at times three more Rak‘at. The additional odd Rak‘at (or Rak‘at) is called Witr – for the word Witr literally means ‘odd’ in Arabic. Consequently, Witr is not a separate type of prayer as some people think, and there is no such thing as praying one Witr.

 

 

Fate and Predestination

 

Question: We Muslims are told that our fate has been pre-written. If this is so, then why will some people be sent to Hell for deeds which were written down beforehand and they could do nothing about them? Also, what is the purpose of Du’a when it cannot change pre-determined fates?

Answer: I will allude to certain points which I think may prove a little helpful in removing the confusion which in general seems to surround the concept of predestination:

a) The Almighty has given us the free will to select between good and evil. If a person intends to adopt the right path, it is up to him, and if he intends to adopt the wrong path, it is entirely his choice. It is after this liberty given to us in exercising our intention that the Almighty will reward or punish us. This retribution therefore will be based on our own deeds and not under any compulsion of fate.

b) Whatever is written down about our fate, concerns Allah's knowledge about our fate. His prior knowledge does not mean that we are under any compulsion to do what has been written down. It only means that He knows what we are going to do. Consequently, if Allah knows beforehand that such and such people will go to Hell or certain others will go to heaven, then it only means that such people will do the deeds which will lead them to a bad fate. In other words, a person's deeds will determine his fate only. However, whatever deeds he will do are already in the knowledge of Allah.

c) Du‘a has a great significance since it is an expression of Tawh~id. There are things which will be given to us if we only ask for them; otherwise we will not receive them. In other words, they are dependent upon Du‘a.So one cannot and should not disregard it.

 

 

Gog and Magog

 

Question: Who are Ya’juj and Ma’juj (Gog and Magog) in the context of Qur’an? Are they a sign of the Day of Judgement?

Answer: According to the Bible, the prophet Noah (sws) had three children. Shem, Ham and Japheth. Gog and Magog (Ya’juj and Ma’juj) are the children of Japheth:

 

Noah’s sons who came out of the ark were Sham, Ham and Japheth. Ham was the father of Canaan. These were the three sons of Noah, and from them came the people who were scattered over the earth. (Gn 9:18)

 

The sons of Japheth are Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras. (Gn 10:2)

 

Central Asia and Russia was the homeland of Gog and Magog:

 

The word of the Lord came to me: Son of man set your face against Gog of the land of Magog, the chief prince of Rush, Meshech and Tubal. (Ez 38:1)

 

Rush, Meshech and Tubal are present day Russia, Moscow and Tubalsac. From Central Asia the tribes of Gog and Magog in ancient times migrated to Europe and later on to Australia and America. Almost all the people of the contemporary Christian world of today are the descendants of Gog and Magog.

In the background of these historical facts, let us view the two verses in which Gog and Magog are mentioned in the Qur’an.

The first of these occurs in Surah Kahaf:

 

Then he [Zu’l-Qarnayn] prepared for a campaign until he reached the tract between two mountains. He found beneath them a people who scarcely understood a word. They said: O Zu’l-Qarnayn! the Gog and Magog [people] do spread mischief on earth. Shall we then render you tribute in order that you may erect a barrier between us and them. (18:94)

 

This verse points out a great feat of king Zu’l-Qarnayn who lived somewhere in 6th century BC. The tribes of Gog and Magog used to attack Iran through Turkey as well as the through the tracts of Caucasia. King Zu’l-Qarnayn in order to check the subversive activities of Gog and Magog built a huge iron barrier which survives to this day. The Qur’an says that in spite of this outstanding feat, the king remained a humble servant of Allah and was never overcome with pride and vanity.

The second verse occurs in Surah Ambiya:

 

Until when the Gog and Magog [people] are let loose and they swiftly swarm from every hill. (21:97)

 

The context of this verse shows that near the Day of Judgement, the Gog and Magog people will launch a great offensive upon mankind and it will continue till the advent of that great day. Consequently, their rise can be construed to mean that the Day of Judgement will emerge out of the great upheaval created by them.

The Bible tells us that the rise of the Gog and Magog people will begin one thousand years after the Prophet (sws):

 

When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations -- Gog and Magog -- in the four corners of the earth to gather them for battle. In number they will be like the sand on the seashore. They will march across the breadth of the earth and surround the beloved city of Allah (Rev 20:7-9)

 

If this statement is true, then a thousand years have already passed since the Prophet (sws) left us. The Gog and Magog of today (the Christian civilization) are now passing through their zenith. Their offensive, it seems, has already started. When this offensive reaches its pinnacle is something only Allah knows. For with Him only lies the knowledge of ‘the hour’.

 

 

Eating with Non-Muslims

 

Question: Is it allowed to eat food in a dish used by a person of other religion? In our Pakistani society, it is customary to have separate utensils for Christians. Can we eat food with them in the same dish?

Answer: There is absolutely no harm in eating with any one in the same dish whether he be a Muslim or a non-Muslim. Unfortunately, there exist certain taboos in our society which sell under the label of Islam.

We Pakistani Muslims have remained under the influence of the inhuman caste-system prevalent among the Hindus. Islam shuns such class divisions. All people, whatever their religion be, are equal in their capacity as human beings and deserve equal respect and regard.

 

 

How to increase Iman?

 

Question: I am studying in the US for the past five years. I find myself a very weak Muslim. Yet I have always wanted to lead a pious life. Somehow I am not being able to overcome the evil within me and find that my Iman is dwindling. What should I do?

Answer: The greatest asset a person has is his Iman. To constantly think about improving it is something which really pleases the Almighty and which earns us His special help in this regard.

Here are a few measures which may prove helpful to you:

1) Take out some time regularly everyday to study the Qur’an with specific stress on its meanings.

2) Develop a habit of gradually memorizing parts of the Qur’an. Recite these parts in your daily prayers. This will make you feel closer to your Allah and will also make your prayers more involving. Needless to say that you should have an idea of all that you are reciting in your prayer.

3) Memorize the supplications (Ad‘iyah) of the Prophet (sws), and remember to recite them at appropriate times of the day.

4) Spend as much time as is possible in the company of pious people. Perhaps you will find such company at your local Islamic centre.

5) Whenever you feel depressed or low, recount the blessings of Allah which you have, and which others around you may not have.

May Allah always bless you with the concern of increasing your Iman -- as this in itself is a sign of Iman.

 

 

Misunderstood Symbols of Bad Luck

 

Question: I read a H~adithwhich mentions that a house, horse and a woman are three things that could either prove good or bring bad luck for a man. Could you explain the meaning of this please? How can we label anything as a symbol of bad luck?

Answer: In order to understand a single Hadith, it is imperative to study all the Ahadith of similar texts. The Hadithyou have mentioned has come in most of the major books of H~adithin the words near to the ones you have quoted. However, the following text of it contained in the sixth volume of Imam Ahmad Ibn H~ambal’sMusnad presents the true picture in this regard:

 

Abu Hassanreports that two people came to A%’ishahand said to her that Abu Hurayrah narrates that the Prophet used to say that bad luck is to be found only in women, horses and houses. At this A’ishahreplied: By the God who revealed the Qur’an to the Prophet! the Prophet never said this; what he did say was that the People of the Jahilliyyah hold this opinion ...

 

It is evident from this text of the Hadiththat this saying has been erroneously attributed to the Prophet (sws). He had actually quoted the views held by the people of Jahilliyyah (the age of ignorance).

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