Islam allows for only one sort of physical relationship between men and women, and that is in the form of marriage which is announced and publicly known. It is inevitable that differences will arise between the spouses. According to Islam, the way out is not by seeking to wipe out these differences but, rather, to accept them, to seek to reconcile them, or for the spouses to continue to live together despite their differences.
Yet, it sometimes happens that the spouses are unable to properly manage their differences and so decide to go in for a divorce. Divorce has been accepted in Islam as something that can be resorted to in extreme circumstances. At the same time, Islam frowns upon divorce. According to a Hadith, although divorce is permissible, God does not like it.
Islam allows for only one sort of physical relationship between men and women, and that is in the form of marriage which is announced and publicly known.
Very often, divorce is resorted to in anger, and this is why Islam has devised a method to control it. The Quran says that a man can give two revocable utterances of divorce, after which he can retain his wife and stay together on equitable terms or else leave her in kindness (2:229). This is the prescribed method of divorce as laid down in the Quran. Accordingly, a man who intends to divorce his wife should issue the first utterance of divorce in the first month, and the second utterance in the next month. After this, he can revoke his divorce pronouncement if he wants. But in the third month, if he issues the third utterance of divorce, it is irrevocable and the two can no longer be considered husband and wife.
Source: Spirit of Islam April 2014
Talaq has to be uttered three times separately over a three-month period. Saying talaq three times at one time will be counted as one talaq.
Despite all the preventive measures for a divorce, it does sometimes happen that a man acts in ignorance, or is rendered incapable of thinking dispassionately by a fit of anger. Then on a single occasion, in a burst of temper, he utters the word “divorce” three times in a row, “talaq, talaq, talaq!” Such incidents, which took place in the Prophet’s lifetime, still take place even today. Now the question arises as to how the would-be divorcer should be treated. Should his three utterances of talaq be treated as only one, and should he then be asked to extend his decision over a three-month period? Or should his three utterances of talaq on a single occasion be equated with the three utterances of talaq made separately over a three-month period? There is a Hadith recorded by Imam Abu Dawud and several other traditionists which can give us guidance in this matter:
“Rukana ibn Abu Yazid said “talaq” to his wife three times on a single occasion. Then he was extremely sad at the step he had taken. The Prophet asked him exactly how he had divorced her. He replied that he had said ‘talaq’ to her three times in a row. The Prophet then observed, ‘All three count as only one. If you want, you may revoke it.’” (Sunan Abi Dawud, Hadith No. 2196)
Islam prescribed the method of divorce over a period of three months to ensure that it is a well-considered, planned arrangement and not just a rash step taken in a fit of emotion.
Source: Spirit of Islam December 2016
Although Islam permits divorce, it lays great emphasis on it being a concession, and a measure to be resorted to only when there is no alternative. Seeing it in this light, the Prophet Muhammad said:
“Of all things permitted, divorce is the most hateful in the sight of God.” (Sunan Abi Dawud, Hadith No. 2178)
When a man and a woman live together as husband and wife, it is but natural that they should have their differences; it being a biological and psychological fact that each man and woman born into this world are by their very nature quite different from each other. That is why the sole method of having unity in this world is to live unitedly in spite of differences. This can be achieved only through patience and tolerance, virtues advocated by the Prophet not only in a general sense, but, more importantly, in the particular context of married life. Without these qualities, there can be no stability in the bond of marriage.
However, it has to be conceded that life does not always function smoothly. Despite all safeguards, it sometimes does happen that a couple reach a stage of such desperation that they become intent on separation. Here the Shariah gives them guidance in that it prescribes a specific method for separation. The Quran expresses it thus:
“Divorce may be pronounced twice, then a woman must be retained in honour or allowed to go with kindness.” (2: 229)
This verse has been interpreted to mean that a man who has twice given notice of divorce over a period of two months should remember God before giving notice a third time. Then he should either keep his spouse with him in a spirit of goodwill, or he should release her without doing her any injustice.
This method of divorce prescribed by the Quran, i.e. taking three months to finalize it, makes it impossible for a man seeking divorce suddenly to cast his wife aside. Once he has said to his wife, “I divorce you,” both are expected to think the situation over for a whole month. If the man has a change of opinion during this period, he can withdraw his words. If not, he will again say, “I divorce you,” and they must again review the situation for a further month. Even at this stage, the husband has the right to revoke the proceedings if he has had a change of heart. If however, in the third month, he says, “I divorce you,” the divorce becomes final and the man ceases to have any right to revoke it. Now he is obliged to part with his wife in a spirit of good-will, and give her full rights.
This prescribed method of divorce has ensured that it is a well-considered, planned arrangement and not just a rash step taken in a fit of emotion.
Source: Spirit of Islam December 2016
The Prophet of Islam said, “Be God-conscious wherever you are, follow a bad deed with a good deed and it will erase it, and behave with good character towards people.” (Sunan al-Tirmidhi, Hadith No. 1987)
A believer is a peace-loving spiritual person. Having faith and being peace-loving are so closely linked with one another that a believer in all situations will try to keep the peace. He can bear any loss except that of a peaceful environment.
The life a believer wants to lead in the present world is possible only in a peaceful ambience. A state of peace creates a favourable atmosphere for a believer, while a state of turbulence does the very opposite.
Peace and spirituality always demand some sacrifice. That sacrifice is that even if opponents behave disruptively, this has to be ignored in order to maintain a situation of peace. Even if a disturbance of peace is caused solely by others it has to be glossed over so that an atmosphere of peace may be maintained. A believer is always ready to make this sacrifice. He bears all kinds of losses and injustice so that peace may not be disturbed, and so that an environment of peace may prevail.
A believer’s attitude is always constructive. But such an attitude can be maintained only in a state of peace. That is why he keeps the peace at all costs, so that his constructive activities may continue unhampered.
Peace is the religion of the universe. Peace is a universal law of nature. God loves the state of peace. He does not love a state of unrest. It is enough for a believer to love peace. And in no situation should he tolerate any disturbance of the peace.
Source: The Spirit of Islam
One of the lessons the Prophet taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody. Another of the saying of the Prophet is noteworthy:
“If a believer is not able to benefit others, he must at least do them no harm.” (Musnad Ahmad, Hadith No. 21331)
According to Islam, the person who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really faithful servant of God, he must live either as a giver or as a no-problem person. There is no third option.
Source: Spirit of Islam November 2018
The humanity of a person and the first criterion of his religiosity and spirituality are tested by the way he behaves towards his neighbours. A teaching of the Prophet has been worded thus:
“By God, he is not a believer, by God, he is not a believer, by God, he is not a believer, with whom his neighbours are not secure.” (Sahih Muslim, Hadith No. 46)
The relationship with a neighbour serves as a test of whether a person has human feelings or not, and whether he is sensitive to Islamic teachings or not. If a person’s neighbours are happy with him that is proof of his being a good man, but if his neighbours are unhappy with him that is proof that his behaviour leaves much to be desired.
Today we are living in an electronic age. With the click of a button, we can get in touch with people across the world, see them and hold discussions with them. In this light, we can say that the concept of neighbourhood has been revolutionized in the modern age—people around the globe are now our e-neighbours. Hence the rights that are due to our immediate neighbours, now extend over to our e-neighbours as well. The same concern and desire to aid others living in different parts of the world should well up inside of us when we observe that people are in need of support and sympathy.
This means one of the characteristics of a believer is that he should have love and care for all human beings.
Source: Spirit of Islam November 2018
In this, the mainspring is the concept of accountability. Islam brings man to the realization that God Almighty is omnipresent and omniscient so that he has the feeling that for all his words and deeds—even intentions, he is accountable before Him. And after death he will have to face the divine court of justice, where the whole record of his life will be examined. And then, according to its verdict, he will be sent either to eternal hell or eternal Heaven. This feeling surging within him is so powerful that it shakes the entire human personality. ʿUmar ibn al-Khattab, the second caliph of Islam, admonishes people with these words:
“Reckon yourself before being reckoned with. Weigh yourself before being weighed. And prepare yourself for the Great Appearance on Doomsday.” (Al-Tirmidhi, Hadith No. 2459)
The consciousness of the presence of God activates all of the brain cells of the individual. Therefore, by his own inner compulsion, the believer becomes a man of character and a staunch believer. For him, it becomes impossible to be immoral or unjust or dishonest in his conduct to his fellow men.
Source: The Man Islam Builds
The man Islam aims to build is one in whom a two-fold activity is set in motion at the same time, one form of activity being internal and the other external. A Companion, Abu Huraira reported: The Messenger of God was asked, “What admits most people into Paradise?” The Prophet said, “God-consciousness and good character.” (Sunan al-Tirmidhi, Hadith No. 2004)
A believer is a man who has realized God. God becomes a perpetual incentive for the positive development of the human personality. This helps him to develop spiritually from within. He experiences constant intellectual activity which results in the most intense brainstorming. The intellectual awakening, or intellectual development of a believer is so extensive that he becomes intellectually activated to the highest possible extent.
What is that external factor which stimulates this kind of intellectual activity in the Islamic man? It is good character.
God-consciousness encourages a person to become a person of good character or positive behaviour. Such kind of person not only loves God most, but also loves His creation as well. This positive behaviour on the part of a person, makes him want to share his discovery with others by making people aware of God’s creation plan.
This two-fold activity prevents such a person from succumbing to hatred for and violence against other people. This, further, ensures that their intellectual growth and development will go on uninterruptedly. No situation whatsoever will halt this process and, subsequently, the inner progress of those involved in it will continue ceaselessly.
The result of this twin activity is that the spiritual side of his nature develops in parallel with his intellectual advancement, both processes continue unhampered. On the one hand, there is a strengthening of the moral fibre by which his personality assumes its permanent shape, and on the other, there is a broadening of his intellectual horizons.
Source: The Man Islam Builds
True Islamic character is always marked by humility—the paramount virtue to be cultivated by the believing Muslim. In the words of the Quran:
“The true servants of the Merciful One are those who walk humbly on the earth, and when the ignorant address them, they say: ‘Peace!’ (25: 63)
The above verse makes it clear that true servants of God are humble in their bearing. This is because, having become aware of their own position in relation to God, they have lost all sense of self-importance. Such people are meek in their dealings not only with God but also with their fellow men. That humility is the very essence of an Islamic character is illustrated by this saying of the Prophet of Islam:
“Verily, God has revealed to me that you must be humble towards one another, so that no one oppresses another or boasts to another.” (Sahih Muslim, Hadith No. 2865)
One who has realised God in the true sense of the word loses his sense of self-importance, and becomes a true servant of God, and necessarily is humble towards other human beings.
Source: Islam As It Is
The reality or the essence of faith is discovery of God. When a person becomes aware of God’s existence and apprehends divine realities that is true faith.
Such a discovery is no simple matter. God is the Creator and Lord of all things; He is the One who awards punishment and no one can escape His grasp. The discovery of such a God has a profound effect upon the whole life of the individual. His thinking is revolutionized to the extent that God becomes the centre of all his emotions.
As a consequence, the believer surrenders his being to God. God becomes the centre of all his attention. Now he becomes a person whose life and death are for God alone.
The result of such a faith is that a person’s behaviour throughout his life becomes dyed in the hue of God. When he speaks, he is conscious that God is hearing him and when he walks, he takes care that his way of walking is not of one who struts arrogantly. When he deals with people, he is fearful lest he do anything unjust such as would incur God’s punishment.
As a result of his faith, a person’s entire life becomes oriented towards the Hereafter. In all matters, his eyes are on the Hereafter. In this world, instead of temporary gains, he makes the gains of the Hereafter the centre of his attention. When there are two sides to any matter—the worldly side and the otherworldly side, he ignores the consideration of this world and chooses what would be of value in the life Hereafter.
For him his faith becomes a source of limitless trust in God. At all times and in all events, he puts his trust in God. Faith in essence is to have recognized the Lord, and then make Him a part and parcel of a person’s heart and mind. Then his whole personality, due to the realization of the Lord of the infinite Universe, is transformed into a humble personality. He becomes a new human being.
Source: The Spirit of Islam
The greatest benefit of these modern developments is that for the first time in human history, the age of peace has been ushered in. In earlier periods of human history, bloody battles had to be fought if any end was to be achieved. Everything was decided upon on the battlefield and because of this, a great number of human beings left this world without having performed their due role. In the wake of modern developments, for the first time in human history, it has become possible to achieve any target, great or small, through completely peaceful means.
Through long planning, the Creator had brought about a revolution in human history, which brought the age of war to an end. In this way, it had become possible by using peaceful means to attain all ends in a way that was far better than the violent one which achieved nothing of any value.
This is the greatest achievement of the modern age. Those who adopt the method of war and violence in today's age only demonstrate that they are totally unaware of the modern developments of history. This crass ignorance is reflected in their reckless use of arms. By stooping to violence, they have committed the most heinous crime in history.
In such a situation, those who in the twenty-first century have abandoned the peaceful method and opted for the strategy of guns and bombs, are only proving that all they can carve out for themselves and others is a history of death and destruction, and in the Hereafter this verse of the Quran will apply to them:
“Those of you who act thus shall be rewarded with disgrace in this world and with a severe punishment on the Day of Resurrection.” (2:85)
Source: The Age of Peace
There are two aspects of Western civilization that make it a benefactor for all humanity. One pertains to the intellectual revolution brought about in the social and political world. For instance, one major step forward was the replacement of monarchy by democracy. The other side pertains to the benefits introduced by modern means of communication. This has given people a thorough knowledge of geography and facilitated travel from one place to another. The printing press too has greatly facilitated the dissemination of ideas across the whole world. Electronic technology has, indeed, turned the whole world into a global village. Now it has become possible to speak from one part of the globe and be heard and watched across the world.
The evolution of Western civilization has two sides to it. One pertains to the intellectual revolution brought about in the social and political world. For instance, one major step forward was the replacement of monarchy by democracy. The other side pertains to the benefits introduced by modern means of communication. This has given people a thorough knowledge of geography and facilitated travel from one place to another. The printing press too has greatly facilitated the dissemination of ideas across the whole world. Electronic technology has, indeed, turned the whole world into a global village. Now it has become possible to speak from one part of the globe and be heard and watched across the world. All these opportunities can be used to make people aware of Islamic teachings.
Source: The Age of Peace
In the modern age, Western civilisation greatly benefited Islam. It is this aspect which is mentioned in the following tradition of the Prophet:
'God will certainly support His religion with the fajir or non-believer.' (Sahih Bukhari, Hadith No. 3062)
Fajir here means a secular person. This saying of the Prophet is, in fact, a prediction of the emergence of Western civilization which, in essence, was pro-human. That is, it would benefit all of mankind as well as the divine religion.
Western or modern civilization is not the property of a certain race or community. It owes entirely to the discovery of hidden natural laws and the development of a technology that benefitted and still benefits the entire humanity. For example, the discovery of the laws of nature introduced a new age of communication, from which everyone benefitted, including the proponents of the religion of Islam.
Source: The Age of Peace
The Western civilisation is truly our benefactor. There are several verses in the Quran that make predictions of future events. For instance, the prediction of the victory of the Romans over Sassanid Persia (The Romans, 30:1-2). This prediction was fulfilled within ten years, as mentioned in the Quran. But of greater significance is the prediction in the Quran which clearly applies to the rise of Western civilization—a pro-human civilization—in the later period of human history:
'We shall show them Our signs in the universe and within themselves, until it becomes clear to them that this is the Truth.' (41:53)
This verse clearly foretells the developments which took place in Western nations one thousand years after the revelation of the Quran. This civilization of the West was, in reality, based on science. There are two aspects to this: the theoretical and the practical, or applied aspect.
Source: The Age of Peace
The Quran, in fact, has given a new outlook, a new perspective or paradigm as coined by Thomas Kahn (The Structure of Scientific Revolution, 1955). According to this Quranic paradigm, man’s most important activity being intellectual contemplation or reflection, he was not supposed to blindly follow any idea or notion just because it was attributed to his ancestors or some other authority. He had to ponder on it critically and realistically. That is why we find that the Quran is replete with hundreds of inspirational and motivational verses that invite man to reflect on the wonderful creatures of God.
For example: In the creation of the heavens and the earth, and the alternation of night and day, there are signs for people with intelligence, those who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth, (saying) Our Lord! You have not created all this in vain (without purpose), Glory be to You. (3:190-91, 7:176, 10:24, 13:3, 16:11).
This, we can say, was the intellectual seed, which is called in academic circles the spirit of enquiry. It is this spirit of inquiry, which has played the greatest role in bringing about the age of science. It is the zeal to discover which has led man to knowledge.
According to Toynbee and other world historians, this spirit of enquiry was the first and foremost prerequisite for the inauguration of the scientific era and the elimination of a superstitious outlook on nature and life. So it would not be an exaggeration to say that it is the Quran that has laid down the foundation of modern science. On the other hand, the Prophet himself has dealt with day-to-day problems of life in accordance with this realistic approach taught by the Quran. Consequently, the same realistic approach became an integral part of the frame of mind of his companions. They all became curious, inquisitive and realistic in all matters of life.
Source: Spirit of Islam August 2017
The Prophet of Islam always encouraged the spirit of enquiry. Unfortunately, present-day Muslims seem to have forgotten this key teaching of the Prophet. It is very important for all Muslims to spend more and more time in educating themselves in contemporary education as well as the rightful interpretation of the Quran and Hadith. Knowledge is a sign of guidance; knowledge is not limited to religion alone; and knowledge is as vast as the universe. The Quran makes a distinction between the learned and the ignorant:
“Are those who know equal to those who do not know?” (39:9)
Often I come across instances where the sayings of ulemas (scholars) are accepted without any rational evaluation. This lack of spirit of enquiry is the root cause of the prevalent intellectual degeneration and conflicts among Muslims. According to a Hadith narrated by al-Tirmidhi, the Prophet said:
“The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.” (Classed as Sahih by al-Albaani)
Islam, therefore, encourages the spirit of enquiry in the complete sense of the word.
Source: The True Face of Islam
There is a common belief about Islam that it teaches its adherents to be close-minded. In fact, Islam teaches the spirit of enquiry and asks its adherents to remove their ignorance by seeking answers to questions. According to a tradition, the Prophet of Islam once remarked:
“The remedy for ignorance is asking questions.” (Sunan Abu Dawud, Hadith No. 336)
If the ignorant man does not inquire, his ignorance will stay with him. But if he has a questioning mind, some knowledgeable person will answer him, and he will no longer remain ignorant.
There is a saying in Arabic to the same effect: To know that you do not know is half knowledge itself. If an ignorant person is not aware of his ignorance, he will continue to remain in the same state. But when he becomes aware of his ignorance, he sets about seeking knowledge. He will try to turn his ignorance into knowledge. In this way, his awareness of his ignorance will become the stepping-stone leading toward knowledge.
In ancient times, phenomena of nature were considered to be manifestations of God. The sight of the manifestations of nature, therefore, aroused in man the spirit of worship. It was only when these natural phenomena were divested of their divinity that the spirit of inquiry could be aroused in man. As a result, many of the mysteries of nature were discovered.
Source: Spirit of Islam August 2017
Yes, madrasas could also consider teaching their students the basics of other religions. This will enable them, as would-be ulema, to relate more comfortably with people of other faiths. It will also assist them in their dawah work.
The teaching of other religions should aim at providing students with an objective understanding of these faiths. The earlier approach, of denouncing other religions, must be given up. You must learn to objectively and truly understand your neighbour, even if you do not agree with him. I think bitter polemics are against the ethos of Islam. So, for instance, in my case, when I visit Hindu, Sikh, Christian shrines, and other places of worship, I try to empty my mind of prejudices. I have learned a lot from this. My intention in visiting such places and meeting people there is to learn, not to debate or to denounce others as inferior.
As I see it, dawah is an expression of empathy for others, not hostility.
It has nothing to do with pride based on a misplaced sense of superiority. The Quran asks us to be sympathetic well-wishers of others.
Why is it that most madrasa students tend to come from poorer families? This was not the case in the pre-colonial period.
One reason is that middle-class parents would prefer to send their children to ‘modern’ schools because the jobs that madrasa graduates get are not well-paid. The salaries of madrasa teachers must be increased. In that way, one may hope that more bright children might prefer to enroll in madrasas' and become ulema. In the past, madrasas' produced brilliant scholars and leaders, but this is not the case today.
Source: Spirit of Islam April 2014
Interaction between the two will be very fruitful. Interaction, based on a spirit of scientific enquiry and learning, is a major source of change and progress. Through interaction with others, based on the quest for knowledge, you can refine your morals and learn to recognize and respect others as fellow human beings. This is precisely what Islam teaches us.
To enable madrasas and their students to interact with others and for them to come out of the four walls of their seminaries the best way is to inculcate in them the dawah spirit. For this, madrasas can arrange seminars and conferences, to which they can invite people of other faiths as well as Muslims and others from colleges and universities. This sort of interaction will be a great means of promoting knowledge on both sides and will go a long way in dispelling mutual misunderstandings.
Take my own example. Every day, I interact with people, of various social and religious backgrounds. I consider this a blessing. It provides me with knowledge, sensitivity to the humanity of others, rich experiences, and moral values.
Source: Spirit of Islam April 2014
In my childhood, this dualism was not so apparent. At that time, the secular educational system did not lack ethical or moral values, but today the situation is very different. I suppose this is a result of wider social changes. You cannot create an institution like an island. Neither madrasas nor secular schools are islands, cut off from the outside world. They are both influenced by the wider society.
A feasible way to overcome this educational dualism is by promoting greater interaction between students and teachers of madrasas and those of schools and colleges, including both Muslims and others. In the past, there was this sort of interaction. Many Hindus used to study in madrasas', but not so now. Presently, there is very little such interaction between the ulema and products of secular educational institutions, and that is one reason why there is such a glaring lack of understanding between them.
Source: Spirit of Islam April 2014
