Friday Nasiha

Living The Quran

Love Permeates Anger
Al-Imran (The House of Imran) Sura 3: Verse 134 (Partial)

... who restrain anger and pardon all humanity.

As one feels hurt or is harmed, one is overcome with anger. In a fit of anger, one may commit something which may damage mutual relations irreparably. One should, therefore, try first to control one's anger. When one looks at the whole matter coolly, one is likely not to commit any injustice, even if one is unable to pardon the offender.

Forgiveness includes many features, apart from the fundamental sense of overlooking others' lapses. It also covers self-restraint, patient and forbearance. As two persons foster a relationship, it is natural that they may do something which may cause unpleasantness, bitterness, pain and torment to the other party. It naturally angers them and they may legitimately seek revenge for it. However, the love permeating their relationship will help them overcome their anger. They will be so broad in their outlook as to restrain their anger, which will, in turn, prevent any retaliation. In this way, they would rather exercise self-restraint and forgive one another.

Compiled From:
"Inter Personal Relations" - Khurram Murad, pp. 16, 17

Understanding The Prophet's Life

Trade Partners

Since his young age the Prophet (peace be upon him) was engaged in trading on partnership basis. He used to take the goods of Makkan businessmen to Syria and Yemen and got his share in the profit. After his marriage to the wealthy widow Khadijah it was his source of income. The husband and wife had their joint business venture. After assuming the responsibility of Messengership he devoted himself fully to the cause of Islam. He did not have any time to carry on trade. Therefore, he sent his goods through leading Quraysh leaders and non-Quraysh brokers to market.

Ibn Kathir has narrated from Uthman ibn Abi al-Salt on the authority of Tabarani and Ayman that: Abu Sufyan went on a business trip to Syria along with his friend, Umayyah ibn Abi al-Salt and returned to Makkah after two months. He then went to Yemen for the same purpose and returned after five months. People called on him in order to find out about their investments. The Prophet too, visited him while his wife Hind was playing with her children. He greeted Abu Sufyan and felicitated him on his safe return. He discussed with him his travel and stay there yet asked him no question about this share. When he returned, Abu Sufyan told Hind: 'I marvel at this man. I do like him. Every Qurayshi who had given me his goods enquired about it. However, he did not ask me any questions.'

It is clear from the above report and other similar reports that the Prophet continued to trade even after Prophethood. His link with Abu Sufyan in this trade activity brings home the following points: First, he entered into business partnership with such a leading Makkan trader and Quraysh chief as Abu Sufyan. Moreover, it points to his excellent social relations with him. The Prophet had trust in Abu Sufyan's integrity as a trader and his business acumen. However, he did not rely only on Abu Sufyan for his trading. For no businessmen could rely on only one person. Among his other trade partners the following feature prominently: Abdullah ibn Abi al-Hamsa al-Taymi, al-Saib ibn Abi al-Saib al-Sayfi Makhzumi and Qays ibn al-said Mackhzumi.

Compiled From:
"The Prophet Muhammad : A Role Model for Muslim Minorities" - Yasin Mazhar Siddiqi, pp. 99-101

Blindspot!

Mosque Space

The Mosque is a religious space expressing a certain idea of authority, the substance of a discourse, and distribution of roles. Those three aspects are essential: they have an impact on Muslims' collective psychology and they radiate attitudes and behaviours in daily life. From the beginning, the place's accessibility, spatial distribution, and the involvement of women and men took on specific significance: the Prophet's mosque welcomed women, their educational commitment was similar to men's, and their social role was naturally recognized, like that of Um Salamah and Fatimah.

Mosques today are essentially men's place, and this does not correspond to the higher objectives of Islam's message. Indeed, some Prophetic traditions (ahadith) express the idea that it is preferable for women to pray at home, but the bulk of Islam's message as well as the Prophet's practice suffice to show that the mosque's space must absolutely be open to women. In the Medina mosque, men would line up in front and women at the back, because the postures of prayer require modesty. They were together in the same place, and women could express their views. In the course of history, the spaces have been separated, with sometimes different entrances to make access easier: those evolutions can be understood (they are due to culture, and to the considerable number of faithful flocking around bigger mosques) and it would be difficult to reverse the trend as far as space management is concerned (even though it would be a necessary step). However, what remains imperative is to allow women equal access to a place of worship that is clean, well-kept, and equipped with the sound system equal to that of the men's facility. This is not so today: not only do some mosques simply have no facilities for women, but when these are available, their state of upkeep is often shocking. During festival times, when the number of faithful increases, women's facilities may actually be taken over by men while women are invited to pray elsewhere or at home. In some Muslim countries or communities, women wait in the car while their husbands, brothers, or sons pray: nothing is available for them, and sometimes the time for prayer goes by and they cannot pray. This attitude speaks volumes about the underlying state of mind: this is simply not acceptable!

Compiled From:
"Radical Reform: Islamic Ethics and Liberation" - Tariq Ramadan, pp. 221, 222