Masya Allah untung ane dapat milist ini coba tidak betapa menyesal kelak anak dan cucu kita terlanjur menyukainya tanpa tahu apa yang ada di dalamnya, artikel ini datang dari para sahabat yang ada di india dan dari koran Al-Riyadh  dan semoga Allah memelihara kita dari makanan dan minuman yang haram dan memabukan, amin

ISLAMIC COMMUNITY NET MODERATOR'S NOTE:

Wa aleikum as-salaam wa rahamatuallah wa barakatuhu.

"Also drinking 6 bottles of Pepsi or Cola at a time causes instant death."

The hallmark of an emerging internet hoax is the making of laughably absurd statements such as the above.

But this is not an emerging hoax - it is a long term hoax. The "pepsin in Pepsi" story has made the rounds for several years and seems to be cropping up again for yet another cycle.

Pepsin is indeed a haraam enzyme taken from pig's stomachs:

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http://www.go4halal.com/halal-haram%20Guide.htm (scroll down)
Pepsin--Haram-A digestive enzyme of gastric juices usually extracted from a pig's stomach. Usually the ingredient is not labelled.
http://www.go4halal.com/halal-haram%20Guide.htm (scroll down)
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It appears, however, that the only connection between Pepsi and pepsin is the similarity in spelling:

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http://www.eat-halal.com/qanda.shtml (scroll down)
Q. Is it true that 'Pepsin' is one of the ingredients used in Pepsi? i.e. the pepsin that originates in pig/ox stomach??
A. This matter has been investigated in the past, and to the best of our knowledge, no questionable ingredients were found in Pepsi. After investigating it was found that the name "Pepsi" was being linked to "pepsin" just because the two words sounded alike.
http://www.eat-halal.com/qanda.shtml (scroll down)
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http://www.angelfire.com/ca/hasakr/food.html (scroll down)
Question 7: We were told that Pepsi-Cola contains pepsin from the pig stomach. Is this true? If it is, then it should be Haram (unlawful) to drink it.

Pepsi-Cola does not contain pepsin from hogs, nor any other animal source. In fact, it does not contain any enzyme at all. The names ("pepsi" and "pepsin") are closely related in writing and could have created such misunderstanding. Pepsi-Cola's function is to help digest food similar to that of pepsin; therefore, there is no correlation, and Pepsi-Cola does not have the enzyme pepsin.
http://www.eat-halal.com/qanda.shtml (scroll down)
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Assalam u alaikum warahmatullah wabarakatuhu,

I find this article interesting to share but a caution that I cant confirm the authenticity of the attached arabic newsletter since i can only read normal quran arabic with vowels.

If this article finding is true, everybody who came to know it have the moral obligation to spread the news to save fellow Muslims from haram intakes.

maassalama,

maryam

---------- Forwarded message ----------
From: Mohammed Zafer
Subject: Shocking / Bad News for Pepsi and Coca Cola consumers

Shocking / Bad News : Pepsi and Coca Cola contains extract from Pork (Pig). Most of the people avoid Pepsi and Coca-Cola for various reasons. Because of harmful chemical contents such as excessive carbonates, etc. Because it is a Jewish product and they are supporting and funding Israel's terrorist activities.

Now there is yet another reason which is more dangerous i.e. "Haraam" contents in these drinks. The following news article has been published in Al-Riyadh Newspaper
on 20th August 2006. This is the translation of the news article. Please see the attached news in Arabic. The scientific and medical research says that drinking Pepsi & Cola leads to cancer because the key element is taken from Pigs sausage.The heavenly books Quran, Bible and Torah forbids eating Pork, as it is
the only animal that eats dirt, dung and urine, which makes lethal and deadly fabric polluted germs and microbes.

According to a report published in Jordanian magazine, the head of Delhi University's Science and Technology Center, Dr. Mangoshada scientifically proved that the key element in Pepsi and Cola contains extract from the intestines of Pig which causes cancer and other deadly diseases.

The Indian university conducted tests on the impact of drinking Pepsi and Coca Cola which proved that drinking them lead to more rapid heart rate and low pressure. Also drinking 6 bottles of Pepsi or Cola at a time causes instant death. It also contains chemicals such as carbonic and phosphoric acids, citric acid which harms teeth and causes bone fragility. Bones kept in the Cup of Pepsi melts during the week knowing that the bones of the dead remain in the grave for thirty years. Research itself confirmed that the calcium dissolved in Pepsi and it weakens the bladder, kidneys, kills the pancreatic, leads to diabetes and infectious diseases.

Pepsi or Coca-Cola lovers nothing to worry as it is not the only drinks available on this earth, as we have other healthy alternatives such as natural fruit juices, canned coconut water, flavored milks, buttermilk etc., all of them are conveniently available even in the small stores.

ALLAH HAFIZ
ZAFER
________________________________

Allah Knows Best
He that does good for good's sake seeks neither paradise nor reward, but he is sure of both in the end.

The IDEAL MUSLIMAH
The True Islamic Personality of the Muslim Woman
as Defined in the Qur'an and Sunnah

Dr. Muhammad Ali Al-Hashimi

Translated by Nasiruddin Al-Khattab
Published by International Islamic Publishing House
Unlike most other materials on this web site: ALL RIGHTS RESERVED

Translator's Foreword    
Publisher's Note    
Preface to third edition    
Preface to first edition    
CHAPTER 1: THE MUSLIM WOMAN AND HER RABB    
CHAPTER 2: THE MUSLIM WOMAN AND HER OWN SELF    
CHAPTER 3: THE MUSLIM WOMAN AND HER PARENTS    
CHAPTER 4: THE MUSLIM WOMAN AND HER HUSBAND    
CHAPTER 5: THE MUSLIM WOMAN AND HER CHILDREN    
CHAPTER 6: THE MUSLIM WOMAN AND HER SONS- AND DAUGHTERS- IN LAW    
CHAPTER 7: THE MUSLIM WOMAN AND HER RELATIVES    
CHAPTER 8: THE MUSLIM WOMAN AND HER NEIGHBOURS    
CHAPTER 9: THE MUSLIM WOMAN AND HER FRIENDS AND SISTERS IN ISLAM    
CHAPTER 10: THE MUSLIM WOMAN AND HER COMMUNITY/SOCIETY    
CONCLUSION    
GLOSSARY

TRANSLATOR'S FOREWORD

Praise be to Allah (SWT), Lord of the Worlds, and may the blessings and peace of Allah (SWT) be upon our beloved Prophet Muhammad (PBUH) and his Family and Companions.

The Ideal Muslimah: the true Islamic personality of the Muslim woman and defined by the Qur'an and Sunnah offers the reader a comprehensive overview of the woman's place in the Islamic scheme of things. The many roles which a woman may play throughout her life - daughter, wife, mother, friend - are explored in detail. Extensive quotations from Hadith and historical accounts of the lives of the early Muslim women provide a vivid picture of how the Muslim woman at the time of the Prophet (PBUH) went about putting Islam into practice; this is an example which Muslim women of all places and eras may follow in their own lives.

An important point is the fact that the first chapter addressed the Muslim woman's relationship with Allah (SWT). Dr. Muhammad `Ali al-Hashimi rightly puts first things first, and reminds readers that they must pay attention to this most important aspect of our lives. If our `aqidah and worship is sound and sincere, then other things will begin to fall into place, in sha Allah.

From there, the author takes us by stages from a woman's care of her own self - body, mind and soul - to her relationships and dealings with her family, friends, neighbours and society as a whole. Far from being the passive, oppressed victim of popular stereotype, the Muslim woman is seen to be a whole person with a valid contribution to make at every level of community life.

This is, above all, an immensely practical book. Dr al-Hashimi addresses real issues that face Muslim women throughout the world, and supports every point made with extensive quotations from the Qur'an and hadith.

At a time when Muslim women are being increasingly attracted by "feminist theories" and "women's studies," this book serves as a timely reminder that the unique and authentic sources of Islam have always spoken of the rights of women and recognized women as full partners in the human venture of history. The translation of this book into English will render this valuable information more readily accessible to Muslims whose mother-tongue is not Arabic.

Husbands, fathers, brothers and sons will also benefit from reading this book. Studied in conjunction with the author's Ideal Muslim: the Islamic personality as defined by the Qur'an and Sunnah, it will enable both men and women to have a deeper insight into the complementary roles of men and women and the harmony between the genders envisaged by Islam.

The interpretations of Qur'anic quotations have been taken from the well-known translation by Yusuf `Ali. The archaic style of this translation has been amended and modernized, so that "thou" becomes "you," "goeth" becomes "goes," etc.

Many Islamic concepts are difficult to express in English, where "religious" words carry much cultural baggage that gives connottions that do not exist in Arabic. For this reason, many Arabic religious terms have been retained, with explanations given either in the text or in the Glossary that may be found at the end of the book.

May Allah (SWT) reward the author for his efforts to educate the Muslims, men and women alike, about their religion; may He cause this book to be a source of beneficial instruction to English-speaking Muslims; and may He (SWT) guide us and keep us on the Straight Path.
 

Nasiruddin al-Khattab

September 1997

Publisher's Note

At a time when Muslim and Non-Muslim women are being harshly attached and attracted by the "feminist theories and studies" this book is a good approach and a reminder that Islam has held women as highly esteemed and respected. It is enough that the Holy Qur'an contains a full chapter on women. The sources of Islam i.e. the Holy Qur'an and the Prophetic Traditions have always spoken of the women's rights and made them full partners in the human venture of history more than any other religion or thought.

Women in Islam are; mothers, sisters, partners, workers, scholars and business owners and managers. etc.

Though this book outlines the ideal Muslimah personality as it should be according to the Qur'an and Sunnah Husbands, sons and daughters will also draw very much benefit from it.

A true Muslimah is the one who is alert, knowledgeable, true to herself as well as to others. She is righteous, and faithful. She balances her obligations to Allah (SWT), her parents and children. She does not excel in one thing and neglect the other. She is a Qur'anic example to follow-, she is a woman whose examples to follow are the she-companions of the Messenger (PBUH). Her ideals are the wives of the Messenger (PBUH).

The reader will find all this and much more in this book, which Dr. Hashmi wrote in a Arabic and was also broadcast on Riyadh Radio.

This is his second book I.I.P.H translated into English. We hope the readers will find it really informative and comprehensive and pray Allah (SWT) for the best reward for them and ourselves. May the peace and blessing of Allah (SWT) be upon Muhammad (PBUH) his household and all his companions.
 
 

Mohammed Abdul-Mohsin Al Tuwaijri

International Islamic Publishing House (I.I.P.H)

Riyadh, Kingdom of Saudi Arabia.
 

At a time when Muslim women are being increasingly attracted by "feminist theories" and "women's studies," this book serves as a timely reminder that the unique and authentic sources of Islam have always spoken of the rights of women and recognized women as full partners in the human venture of history. The translation of this book into English will render this valuable information more readily accessible to all the Muslims whose mother-tongue is not Arabic.

Dr. Muhammad Ali Hashmi is a well-known writer in the Arab world. Born in Syria, he is the author of numerous books on Islamic and literary topics. This is his second book translated into English; the first was "The Ideal Muslim."

PREFACE TO THE THIRD EDITION

Praise be to Allah (SWT), as befits His glory and the greatness of His power. I offer the praise of a humble, repentant servant who is need of His guidance and help. I thank Him for the blessings which He has bestowed upon me, and for honouring me with His aid to write this book, which has been so well-received by its readers and has been more popular than I ever expected. The first and second editions (of the Arabic original) sold out within a few short months of publication, and there was a great demand for the book, so I promptly prepared a third edition, with some important revisions and additions, most notably a new chapter, entitled "The Muslim woman and her sons- and daughters-in-law."

The circulation of this book was not confined only to Arab readers; it has also reached a Turkish audience. It has been translated by more than one publishing house in Turkey, and tens of thousands of copies have been printed. I have received copies of two of these Turkish editions. All this, if it indicates anything, shows that there is a great thirst among non-Arab Muslim peoples for knowledge from the pure sources of Islam. There is a deep longing for serious, useful Islamic books from the Arab world, especially on the topic of the Muslim woman. Publishers are racing to translate this book into their own languages, so that they could present it to those people who have woken up to the authentic, pure guidance of Islam, which offers nourishment to their minds and souls. This is the best provision for the Muslim peoples at this time of reawakening.

I have received offers from a number of publishers to translate this book into English and French, which should be done soon, in sha Allah.

All praise and glory be to Allah (SWT); praise be to Allah (SWT), the Lord of the Worlds.

Dr. Muhammad `Ali al-Hashimi

Riyadh,

15th Shawwal 1416, 4th March 1996

PREFACE TO THE FIRST EDITION

All praise and blessings be to Allah (SWT), as befits His glory and the greatness of His power. Peace and blessings be upon our Prophet Muhammad (PBUH), the most noble of the Prophets and Messengers, whom Allah (SWT) sent to bring life to the Arabs and mercy to the worlds.

For a long time, I have been wanting to write a book on the Muslim woman, but for too long I was not able to find the means to fulfil this wish, as life kept me too busy with other things. But I was still very keen to write a book that would explain the character of the righteous Muslim woman who is guided by the teachings of her religion, understands its wisdom, follows its commandments and adheres to its limits.

Years passed by, when I was preoccupied with other matters, but my interest in this issue grew deeper. My desire to produce a book on this topic increased because I felt that it was of great importance: it would cast light on the life of the Muslim woman and explain how her character should be, in accordance with the will of Allah (SWT) and her understanding of the high status to which Allah (SWT) has raised her. For years I was determined to write such a book, until Allah (SWT) blessed me and enabled me to write it in 1410 AH/1994 CE.

The reason for my interest in presenting the character of the Muslim woman stems from the inconsistencies I had noticed in the lives of contemporary women, whereby they exaggerate some aspects of Islam and neglect others.

For example, you might see a Muslim woman who is pious and righteous, observing all the rites of her religion, but she neglects oral and bodily hygiene and does not care about the offensive smell emanating from her mouth and body; or she may pay attention to her health and hygiene, but is failing to observe all the rites and acts of worship prescribed by her religion; or she may be performing all the acts of worship required, but she does not have a proper understanding of the holistic Islamic view of life and humanity; or she may be religious, but she does not control her tongue in gatherings and refrain from gossip and slander; or she may be religious and knowledgeable, but she does not treat her neighbours and friends properly; or she may treat (female) strangers well, but she is failing to give her parents the love and respect that they deserve; or she may be treating her parents properly, but neglecting her husband's rights and failing to be a good wife to him, making herself look beautiful at women's gatherings but neglecting her appearance in front of him; or she may be taking good care of her husband, but not taking care of his parents or encouraging him to be righteous, to fear Allah (SWT) and to do good works; or she may respect the rights of her husband, but she is neglecting her children and failing to bring them up properly, teach them, direct their spiritual, physical and mental development, and monitor the pernicious influences of their environment; or she may be paying attention to all that, but failing to uphold the ties of kinship; or she may uphold the ties of kinship, but fail to uphold social ties, focusing only on her private affairs with no concern for Muslim men and women in general; or she may be concerned with both her own and society's affairs, but she is not taking care of her own intellectual growth by continually reading and seeking to increase her knowledge; or she may be totally absorbed in reading and studying, but she ignores her house, her children and her husband.

What is strange indeed is to see these contradictions, or some of them, among those who consider themselves to be educated Muslim women who have benefitted from an extensive Islamic education. It may be a matter of negligence or carelessness, or it may be a failure to fully understand the idea of balance on which Islam bases its holistic view of man, life and the universe, a view which gives everything the place it deserves in life, without neglecting any one aspect at the expense of another.

The true sources of Islam, the Qur'an and Sunnah, explain the ideal behaviour which the Muslim woman should adopt in her relationship with her Lord, in her personal development, in her relationships with others, whether they are related to her or not, and in her social dealings in general. Whoever takes the time to research these texts will be amazed at their abundance and comprehensiveness: they deal with all major and minor aspects of a woman's life, setting out the guidelines for a balanced, upright, virtuous life which guarantees happiness and success in this world, and an immense victory and reward in the Hereafter.

I was astounded when I realized how far the modern so-called Muslim woman falls short of the noble level which Allah (SWT) wants for her. Nothing stands between her and the attainment of that level but the need to devote herself to seeking knowledge of the true Islamic character described in the Qur'an and Sunnah, which will make her a refined, noble woman who is distinguished by her feelings, thoughts, behaviour, conduct and dealings and will make her adhere with determination to her religion.

It is of the utmost importance that a woman does reach that refined level, because of the great influence she has in bringing up the next generation, instilling in them virtues and values, filling their lives with love, compassion and beauty, and creating an atmosphere of security, tranquillity and stability in the home.

The Muslim woman is the only woman who has the potential to achieve this in a world where modern women are exhausted and tired of materialistic philosophies and the wave of ignorance (jahiliyyah) that has overwhelmed those societies that have gone astray from the guidance of Allah (SWT). She may achieve this through knowing who she is and being aware of the pure intellectual sources of the Qur'an and Sunnah and the genuine character which Allah (SWT) wants her to have, by which she will be distinguished from all other women in the world.

So I began to collect texts from the Qur'an and authentic ahadith which spoke about the character of the Muslim woman, and I sorted them according to their subject-matter. This enabled me to draw up an intergrated plan for researching personal and general woman's issues, as follows:

1. The Muslim woman and her Lord

2. The Muslim woman and her own self

3. The Muslim woman and her parents

4. The Muslim woman and her husband

5. The Muslim woman and her children

6. The Muslim woman and her sons- and daughters-in-law

7. The Muslim woman and her relatives

8. The Muslim woman and her neighbours

9. The Muslim woman and her Muslim sisters and friends

10. The Muslim woman and her community/society

Whilst I was examining these texts, an important fact became apparent to me, one which we frequently overlook. That is, that the mercy of Allah (SWT) to the Muslim woman is great indeed. Islam has rescued her from the abyss of humiliation, (being regarded as valueless) and total subordination to men, and has raised her to the highest level of honourable and respected femininity, free from the exhausting burden of having to fend for herself and earn a living; even if she is rich she does not have to provide for herself. Islam has made her independent, entitled to dispose her own wealth - if she is wealthy - as she wishes, and equal with man in human worth and with regard to general religious duties. She has rights and duties, just as a man has rights and duties. Women and men are equal in the sight of Allah (SWT) and may be rewarded or punished equally.

The blessings of Islam did not stop at raising women from humiliation and backwardness to a level of progress, honour, security and protection. Islam is also concerned with the formation and development of every aspect of her personality, whether it affects her alone or her relationship with her family and society, so that she may become refined and highly developed, worthy of her role as Allah's vicegerent (khalifah) on earth.

How does Islam form her personality? How may her development reach such a high level that had never before been attained in the history of womankind, except in thireligion of Islam?

This is the question to which the reader will find the answer in the following pages. I ask Allah (SWT) to accept my work and make it purely for His sake. May He benefit others through it, make it a source of reward for me in this life and the next, and make it a help for me on the Day of Reckoning. May He guide me through it to what is right, and protect me from errors of thinking, bad intentions, slips of the pen, weakness of arguments and excessive verbiage.

 

Dr. Muhammad Ali al-Hashimi

Riyadh

20th Sha'ban 1414 AH

2nd January 1994 CE

The Believing Woman is Alert

One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah (SWT), and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the will and decree of Allah (SWT); whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds - acts of worship and other acts - by whatever means one can, putting all his trust in Allah (SWT), submitting to His will, and believing that he is always in need of Allah's (SWT) help and support.

The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim `May peace be upon him' (PBUH) left her at the Ka`bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma`il. She asked Ibrahim, calmly and with no trace of panic: "Has Allah (SWT) commanded you to do this, O Ibrahim?" Ibrahim (PBUH) said, "Yes." Her response reflected her acceptance and optimism: "Then He is not going to abandon us." Reported by Bukhari in Kitab al-Anbiya1

Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar's heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and `umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa' and Marwah, as Hajar did on that most trying day.

This deep faith and awareness had an amazing effect on the lives of Muslim men and women: it awoke their consciences and reminded them that Allah (SWT) witnesses and knows every secret, and that He is with a person wherever he may be. Nothing gives a clearer idea of that consciousness and fear of Allah (SWT) at all times than the story of the young Muslim girl related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' (pp. 441, 442):

"Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: `When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, "O my daughter, get up and mix that milk with some water." The girl said, "O Mother, did you not hear the decree of Amir al-Mu'minin (chief of the believers) today?" The mother said, "What was that?" The girl said, "He ordered someone to announce in a loud voice that milk should not be mixed with water." The mother said, "Get up and mix the milk with water; you are in a place where `Umar cannot see you." The girl told her mother, "I cannot obey Him (Allah) in public and disobey him in private." `Umar heard this, and told me: "O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband." So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to `Umar and told him what I had found out. He called his sons together, and said to them: "Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman." `Abdullah said: "I have a wife." `Abd al-Rahman said: "I have a wife." `Asim said: "I do not have a wife, so let me marry her." So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.'"

This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah (SWT) was with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ihsan. One of the immediate rewards with which Allah (SWT) honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, `Umar ibn `Abd al-`Aziz `May Allah be pleased with him' (RAA).

The Aqeedah (faith) of the true Muslim woman is pure and clear, uncontaminated by any stain of ignorance, illusion or superstition. This Aqeeda is based on faith in Allah, (SWT) the One, the Most High, the Eternal, Who is able to do all things, Who is in control of the entire universe, and to Whom all things must return:
( Say: `Who is it in Whose hands is the governance of all things - Who protects [all], but is not protected [by any]? [Say] if you know.' They will say, `[It belongs] to Allah,' Say: `Then how are you deluded?') (Qur'an 23:88-89)
 
 
This is the pure, deep faith which increases the character of the Muslim woman in strength, understanding and maturity, so that she sees life as it really is, which is a place of testing whose results will be seen on the Day which will undoubtedly come:
( Say: `It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgement about which there is no doubt': but most men do not understand.) (Qur'an 45:26)

( Did you then think that We had created you in jest, and that you would not be brought back to Us [for account]?) (Qur'an 23:115)

( Blessed is He in Whose hands is Dominion; and He over all things has Power - He Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving.) (Qur'an 67:1-2)
 
 
On that Day, man will be brought to account for his deeds. If they are good, it will be good for him, and if they are bad, it will be bad for him. There will not be the slightest injustice:
( That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.) (Qur'an 40:17)
 
 
The Balance (in which man's deeds will be weighed) will measure everything with the utmost precision, either in a person's favour or against him:
( Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it.) (Qur'an 99:7-8)
 
 
Nothing could be hidden from the Lord of Glory on that Day, not even if it were as insignificant as a grain of mustard seed:
( We shall set up scales of justice for the day of Judgement, so that not a soul will be dealt with unjustly in the least. And if there be [no more than] the weight of a mustard seed, We will bring it [to account]: and enough are We to take account.) (Qur'an 21:47)
 
 
No doubt the true Muslim woman, when she ponders the meaning of these ayat, would think about that crucial Day and would turn to her Lord in obedience, repentance and gratitude, seeking to do as many righteous deeds as she is able, in preparation for the Hereafter.

She Worships Allah (SWT)

It is no surprise that the true Muslim woman enthusiastically worships her Lord, because she knows that she is obliged to observe all the commandments that Allah (SWT) has enjoined upon every Muslim, male or female. So she carries out her Islamic duties properly, without making excuses or compromises, or being negligent.

She Regularly Prays Five Times a Day

She offers each of the five daily prayers at its appointed time, and does not let domestic chores or her duties as a wife and mother prevent her from doing so. Prayer is the pillar of the - whoever establishes prayer establishes faith, and whoever neglects prayer destroys the faith.2 Prayer is the best and most noble of deeds, as the Prophet `Peace and Blessing be upon him' (PBUH) explained in the hadith narrated by `Abdullah ibn Mas`ud (RAA):
"I asked the Messenger of Allah (PBUH): `What deed is most beloved by Allah?' (SWT) He said, `To offer each prayer as soon as it is due.' I asked him, `Then what?' He said, `Treating one's parents with mercy and respect.' I asked him, `Then what?' He said, `Jihad (fighting) for the sake of Allah (SWT).'"3
 
 
Prayer is the link between the servant and his (Rabb). It is the rich source from which a person derives strength, steadfastness, mercy and contentment, and it is a means of cleansing the stain of his or her sins:
Abu Hurayrah (RAA) narrated:

"I heard the Messenger of Allah (PBUH) say: `What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?' The people said: `There would be no trace of dirt on him.' He said: `This is like the five daily prayers, through which Allah (SWT) erases sins.'"4 (Sharh al-Sunnah 2/175).

Jabir (RAA) said:

"The Messenger of Allah (PBUH) said: `The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.'"5
 
 
Prayer is a mercy, which Allah (SWT) has bestowed upon His slaves; they seek its shade five times a day and praise their Rabb (Lord), glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins.
`Uthman ibn `Affan (RAA) said:

"I heard the Messenger of Allah (PBUH) say: `There is no Muslim person who, when the time for prayer comes, performs wudu' properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.'"6 (Sahih Muslim 3/112).
 
 
There are very many Hadith which speak of the importance of salah and the blessings it brings to the men and women who pray, and the rich harvest of benefits that they may reap thereby, every time they stand before Allah (SWT) in an attitude of humility and repentance.

She May Attend the Jama`ah (Congregational)

Prayer in the Mosque

Islam has excused women from the obligation to attend the jama`ah prayer in the mosque, but at the same time, they are permitted to go out of the house to attend jama`ah on condition that they dress up well enough not to cause any temptation. Indeed, the first Muslim women did go out and pray in the mosque behind the Prophet (PBUH).
`A'ishah (May Allah be pleased with her) said:

"The Messenger of Allah (PBUH) used to pray fajr, and the believing women would pray with him, wrapped up in their outer garments; then they would go back to their homes, and nobody would recognize them."7
And:
"The believing women used to attend fajr prayer with the Messenger of Allah (PBUH), wrapped up in their outer garments. Then they would go back to their homes after they had finished praying, and no one would recognize them because of the darkness."8
 
 
The Prophet (PBUH) used to shorten his prayer if he heard a child crying, because he understood the concern the child's mother would be feeling. In a hadith whose authenticity is agreed upon he (PBUH) said:
"I begin the prayer, intending to make it lengthy, but then I hear a child crying, so I shorten my prayer because I know the stress facing the mother because of his crying."9
Allah (SWT) showed great mercy to women by sparing them the obligation to offer the five compulsory prayers in congregation in the mosque. If He had made this obligatory, it would have placed an intolerable burden on women, and they would not have been able to fulfil it, just as we see many men failing to pray regularly in the mosque and finding themselves with no other choice but to pray wherever they are, in the workplace or in the home. The woman's heavy burden of household chores and attending to the needs of her husband and children do not permit her to leave the house five times a day; it would be impossible for her to do so. Thus the wisdom behind the limiting of compulsory attendance at the mosque to men only becomes quite clear. Her prayer at home is described as being better for her than her prayer in the mosque, but Allah (SWT) gives her the freedom of choice: she may pray at home if she wishes, or she may go out to pray in the mosque. If she asks her husband for permission to go out to the mosque, he is not allowed to stop her, as the Prophet (PBUH) stated in a number of hadith, for example:
"Do not stop your women from going to the mosque, although their houses are better for them."10

"If the wife of any of you asks for permission to go to the mosque, do not stop her."11
 
 
The men heeded the command of the Prophet (PBUH), and allowed their women to go to the mosque even if this was against their own wishes. There is no clearer indication of this than the hadith of `Abdullah ibn `Umar, in which he said:
"One of `Umar's wives used to pray fajr and `isha' in congregation in the mosque. She was asked, `Why do you go out (to the mosque) when you know that `Umar dislikes this and is a jealous man?' She said, `What is stopping him from forbidding me (to do so)?' He said, `The words of the Messenger of Allah (PBUH): "Do not prevent the female servants of Allah (SWT) from attending the mosques of Allah (SWT)."'"12
 
 
In accordance with the Prophet's teaching which allowed women to attend the mosque, and forbade men to stop them from doing so, the mosques were full of women coming and going, both at the time of the Prophet (PBUH), and whenever it was possible in the following periods. Women would come to pray, attend lectures and classes, and take part in the public life of Islam. This was the case from the time congregational prayer was prescribed for the Muslims. The Muslims used to pray in the direction of Bayt al-Maqdis (Jerusalem), before the qiblah was changed to the Holy Ka`bah. When the command of Allah (SWT) to take the Ka`bah as their qiblah was revealed, the men and women who were praying were facing towards Palestine, so they turned to face the direction of the Ka`bah, which meant that the men and women had to change places.13

The mosque was, and still is, the centre of light and guidance for Muslim men and women; in its pure environment acts of worship are performed and from its minbar messages of truth and guidance are transmitted. From the dawn of Islam, the Muslim woman has had her role to play in the mosque.

There are many sahih reports, which confirm the woman's presence and role in the mosque. They describe how women attended salat al-jumu`ah, the eclipse prayer, and the Eid prayers, responding to the call of the muezzin to join the prayer.

A report in Sahih Muslim tells us that Umm Hisham bint Harithah ibn al-Nu`man said:
"I never learned `Qaf. Wa'l-Qur'an al-majid . . .', except from the Prophet (PBUH) himself. He used to recite it from the minbar every Friday, when he addressed the people."14
 
 
Imam Muslim also narrates that the sister of `Amrah bint `Abd al-Rahman said:
"I learned `Qaf. Wa'l-Qur'an al-majid . . .' from the Prophet (PBUH) himself on Fridays, when he used to recite it from the minbar every Friday."15
 
 
The Prophet (PBUH) taught the Muslims to prepare themselves and present a neat and clean appearance at jumu`ah prayers by encouraging both men and women to take a shower (ghusl):
"Whoever comes to jumu`ah, man or woman, should take a shower first."16
 
 
Hadith reports also tell us that Asma' bint Abi Bakr (May Allah be pleased with her) attended the eclipse prayer (salat al-kusuf) with the Prophet (PBUH). She could not hear the Prophet's words clearly, so she asked a man who was nearby what he was saying. This hadith is reported by Bukhari from As' herself:
"The Messenger of Allah (PBUH) stood up to address us (after the eclipse prayer), and spoke about the testing that a person will undergo in the grave. When he mentioned that, the Muslims panicked somewhat, and this prevented me from hearing the latter part of the Prophet's speech. When the hubbub died down, I asked a man who was nearby, `May Allah bless you, what did the Messenger of Allah (PBUH) say at the end of his speech?' He said, `"It has been revealed to me that you will be tested in the grave with something similar in severity to the test (fitnah) of the Dajjal . . ."'17
 
 
Bukhari and Muslim also narrate another report from Asma', in which she says:
"There was a solar eclipse at the time of the Prophet (PBUH) . . . I finished what I was doing, then I came to the mosque. I saw the Messenger of Allah (PBUH) standing (in prayer), so I joined him. He stood for so long that I felt I needed to sit down, but I noticed a woman who looked weak and tired and said to myself: This woman is weaker than I, so I must continue to stand. Then he bowed, and remained in that position for a long time; then he raised his head and stood for such a long time that anyone who came in at this point would think that he had not yet bowed in ruku`. He completed the prayer when the eclipse was over, then he addressed the people, praising and glorifying Allah (SWT), and saying `Amma ba`d.'"18
 
 
During that golden era, the time of the Prophet (PBUH), the Muslim woman knew about her religion and was keen to understand the events and affairs that concerned the Muslims in this world and the next. When she heard the call to prayer, she would rush to the mosque to hear the words of the Prophet (PBUH) from the minbar, guiding and teaching the people. Fatimah bint Qays, one of the earliest migrant women (muhajirat), said:
"The people were called to prayer, so I rushed with the others to the mosque, and prayed with the Messenger of Allah (PBUH). I was in the first row of women, which was just behind the last row of men."19
 
 
It is clear, from the sahih reports quoted above, that Muslim women attended the mosque on various occasions and that this attendance was an approved custom at the time of the Prophet (PBUH). Once, a woman was attacked on her way to the mosque, but this incident did not make the Prophet (PBUH) have any reservations about allowing women to go out to the mosque. He still allowed them to do so, and forbade men to prevent them, because there was so much benefit - spiritual, mental and otherwise - for them in attending the mosque from time to time.
Wa'il al-Kindi reported that a woman was assaulted by a man in the darkness of the early morning, whilst she was on her way to the mosque. She shouted to a passer-by for help, then a large group of people came by, and she called to them for help. They seized the man to whom she had first called for help, and her attacker ran away. They brought the (innocent) man to her, and he said, "I am the one who answered your call for help; the other man got away." They brought him to the Messenger of Allah (PBUH), and told him that this man had assaulted the woman, and they had seized him whilst he was running away. The man said, "I was the one who answered her call for help against her attacker, but these people seized me and brought me here." The woman said, "He is lying; he is the one who attacked me." The Messenger of Allah (PBUH) said: "Take him away and stone him." Then a man stood up and said, "Do not stone him, stone me, for I am the one who did it." Now the Messenger of Allah (PBUH) had three people before him: the one who had assaulted the woman, the one who had answered her cries for help and the woman herself. He told the attacker, "As for you, Allah (SWT) has forgiven you," and he spoke kind words to the one who had helped the woman. `Umar said, "Stone the one who has admitted to the crime of adultery." The Messenger of Allah (PBUH) said: "No, for he has repented to Allah (SWT)" - I think he said, "with an act of repentance so great that if the people of Madinah were to repent in this way, it would be accepted from them."20
 
 
The Prophet (PBUH) appreciated the circumstances of the women who attended the congregational prayers, so he used to be kind to them and would shorten the prayer if he heard a child crying, so that the mother would not become distressed - as we have seen in the hadith quoted above (see p. 9). Once he delayed the `isha' prayer, and `Umar (RAA) called him saying:
"The woman and children have gone to sleep." The Prophet (PBUH) came out and said, "No-one on earth is waiting for this prayer except you."21
 
 
Many sahih reports describe how the Prophet (PBUH) used to organize women's attendance at congregational prayers, for example, the hadith reported by Muslim:
"The best rows for men are those at the front, and the worst are those at the back; the best rows for women are those at the back, and the worst are those at the front."22

Another hadith, reported by Bukhari, deals with giving the women room to leave the mosque before the men, after the prayer is over. Hind bint al-Harith said that Umm Salamah, the wife of the Prophet (PBUH), told her that at the time of the Prophet (PBUH), when the obligatory prayer was over, the women would get up to leave, and the Messenger of Allah (PBUH) and the men who were with him would wait as long as Allah (SWT) willed. When the Messenger of Allah (PBUH) got up to leave, then the men would get up.23
Bukhari and Muslim also report a hadith concerning how women should draw the imam's attention to something during the prayer by clapping. Sahl ibn Sa'd al-Sa'idi said:
"The Messenger of Allah (PBUH) said, `Why do I see you clapping so much? Whoever notices any error in my prayer should say "Subhan Allah ," for by doing so he will alert me to the error. Clapping is only for women.'"24
 
 
The number of women who attended the mosque increased daily until - at the time of the Abbasids - they filled the courtyard of the mosque, and men would have no choice but to pray behind them. This was the verdict (fatwa) of Imam Malik, as recorded in al-Mudawwanah al-Kubra: Ibn al-Qasim said, `I asked Malik about people who come to the mosque and find the courtyard (of the mosque) filled with women, and the mosque itself filled with men: may those men pray with the imam behind the women?" Malik said: "Their prayer is valid; they do not have to repeat it."25

But women's going out to the mosque should not be a cause of fitnah, and women should behave in accordance with Islamic teachings of purity of thought and behaviour. If for any reason there is the fear of fitnah associated with women's going out to the mosque, then it is better for women to pray at home, and they should do so. This is what is indicated by the hadith of Ibn `Umar, quoted above, in which the Prophet (PBUH) said:
"Do not stop your women from going to the mosque, although their houses are better for them." (See p. 10)
 
 
It appears that some men feared the possibility of fitnah, and took this as an excuse to forbid their women to go to the mosque. This is why the Prophet (PBUH) forbade men to prevent women from attending the mosque from time to time. This is what is indicated in the first part of the hadith quoted above. Other Hadith confirm the Prophet's keenness for women to attend gatherings in the mosque, for example, the report of Mujahid ibn `Umar:
"The Prophet (PBUH) said: `Do not prevent the women from going to the mosque at night' One of the sons of `Abdullah ibn `Umar said, `We will not let them go out because it will give rise to deviation and suspicion.' Ibn `Umar rebuked him and said, `I tell you that the Messenger of Allah (PBUH) said such-and-such and you say, "No, we will not let them"!'"26

Bilal ibn `Abdullah ibn `Umar reported from his father that the Prophet (PBUH) said: "Do not deny the women their share of the mosque, if they ask your permission." Bilal said, "By Allah (SWT), we will most certainly prevent them (from going to the mosque)!" `Abdullah (his father) said to him: "I tell you that the Messengeof Allah (PBUH) said such-and-such, and you say `We will most certainly prevent them'!"27

The Prophet (PBUH) said:

"Do not prevent your women from attending the mosque if they seek your permission to do so."28

"Do not prevent the female servants of Allah (SWT) from attending the mosques of Allah (SWT)."29

"If your womenfolk seek your permission to go to the mosque, then let them do so."30
 
 
It is permissible for Muslim women to attend the gatherings of the Muslims in the mosque, and there is much to be gained from them doing so, but certain conditions apply to this permission, the most important of which is that the woman who goes to the mosque should not wear perfume or make-up. Zaynab al-Thaqafiyyah reported that the Messenger of Allah (PBUH) said:
"If any of you (women) wishes to attend `isha' prayer, she should not wear perfume that night."31
 
 
Numerous other Hadith also forbid women to wear perfume when they go to the mosque, for example:
"If any of you (women) goes to the mosque, she should not wear perfume."32

"Any women who has perfumed herself with incense should not attend `isha' prayers with us."33
 
 
She Attends Eid Prayers

Islam has honoured woman and made her equal with man as regards obligatory acts of worship. Women are also encouraged to attend public gatherings on Eid al-Fitr and Eid al-Adha, so that they may take part in these blessed occasions. This is demonstrated in a number of Hadith reported by Bukhari and Muslim, in which we see that the Prophet (PBUH) commanded that all the women should come out on these occasions, including adolescent and prepubescent girls, those who usually remained in seclusion, and virgins; he even commanded that menstruating women should come out, to take part in the joyous occasion, but they were to keep away from the prayer-place itself. His concern that all women should attend the prayer on the two Eids was so great that he ordered the one who had more than one jilbab (outer garment) to give one to her sister who had none. In this way he encouraged both the attendance of all women at Eid prayers and mutual support and help to do good and righteous deeds.

Umm `Atiyyah said:
"The Messenger of Allah (PBUH) commanded us to bring out to the Eid prayers the adolescent and prepubescent girls, those who usually remained in seclusion, and virgins, and he ordered those who were menstruating to keep away from the prayer-place."34

"We (women) used to be commanded to go out on the two Eids, including those who usually stayed in seclusion, and virgins. The menstruating women went out too, and stayed behind the people, joining in the takbirat."35

"The Messenger of Allah (PBUH) commanded us to take them out on Eid al-Fitr and Eid al-Adha, the adolescent and prepubescent girls, the menstruating women, and those who usually remained in seclusion, so that they could share in the festive occasions of the Muslims, but the menstruating women were not to pray. I said, `O Messenger of Allah (PBUH), one of us does not have a jilbab.' He said, `Let her sister dress her in one of her own jilbabs.'"36
Bukhari reports:
"Muhammad ibn Sallam told us that `Abd al-Wahhab reported from Ayyub from Hafsah bint Sirin, who said: `We used to prevent our prepubescent girls from going out on the two Eids'".

A woman came and stayed at the castle of Banu Khalaf, and reported something from her sister. Her sister's husband had taken part in twelve military campaigns with the Prophet (PBUH), and her sister herself had accompanied him on six of them. She said: "We used to take care of the sick and wounded." Her sister asked the Prophet (PBUH): "Is there anything wrong if one of us does not have a jilbab and never goes out for that reason?" He said: "Let her friend give her one of her jilbabs, so that she can come out and join the righteous gatherings of the Muslims."' Hafsah said: `When Umm `Atiyyah arrived, I went to her and asked her, "Did you hear the Prophet (PBUH) say that?" She said, "May my father be sacrificed for him, yes I did. [She never mentioned him without saying "may my father be sacrificed for him"]. I heard him say, `Let the young girls who usually stay in seclusion, or the young girls and those who usually stay in seclusion, and the menstruating women, go out and attend the righteous gathering of the believers, but let the menstruating women keep away from the prayer-place itself.'"' Hafsah said: `I asked her, "Even the menstruating women?" She said, "Yes, are menstruating women not present at `Arafah and on other occasions?"'"37
Bukhari also narrates another report from Umm `Atiyyah, in which she says:
"We used to be commanded to go out on the day of Eid, and we even brought the virgins out of their seclusion, and the menstruating women, who would stay behind the people, joining in their takbirat and du`a's, hoping for the blessing and purity of that day."38
 
 
These sahih Hadith give a clear indication of the Prophet's concern for the intellectual and spiritual benefit of women. He ordered all the women to go out to the Eid prayer, including those who were menstruating, even though menstruating women are excused from praying and are not allowed to enter the prayer-place itself. But his call was addressed to all women, because of his concern that they should take part in these two blessed events and attend the righteous gathering of the Muslims, joining in the takbirat and du`a's, and being a part of the public life of Islam which is discussed in the khutbah following the Eid prayer.

The Prophet (PBUH) was concerned with the teaching and guidance of women, and wanted them to play a part in building the Muslim society, so he devoted part of his khutbah to women. He would come to the place where the women were gathered, and exhort and remind them, and he made doing this a duty of the imam. We find this in a hadith narrated by Bukhari and Muslim from Ibn Jurayj, who said:
"`Ata' told me: "I heard Jabir ibn `Abdullah say: `The Prophet (PBUH) stood up on the occasion of Eid al-Fitr and led the people in prayer. He began the prayer before the khutbah. Then he addressed the people. When the Prophet of Allah (PBUH) had finished his khutbah, he came to the women and spoke to them, whilst leaning on Bilal's arm, and Bilal spread out his cloak for the women to put their sadaqah in it.'" I [Ibn Jurayj] said to `Ata', `Was it zakat al-fitr?' He said, `No, it was the sadaqah that they gave at that time; one woman threw her ring into it, then others followed her lead.' I said to `Ata', `Is it a duty nowadays for the imam to come to the women and address them when he has finished his khutbah?' He said, `It most certainly is. This is a duty on them (imams); what is wrong with them that they do not do that nowadays?'"39
 
 
According to this hadith, the Prophet (PBUH) exhorted and reminded the women, and accepted the sadaqah that they themselves willingly gave. Another hadith, also narrated by Bukhari and Muslim from Ibn `Abbas (RAA) via Ibn Tawus adds that the Prophet (PBUH) also reminded the women of their bay`ah (oath of allegiance) and reconfirmed their adherence to it. Ibn `Abbas said:
"I attended Eid prayers with the Prophet (PBUH), and (after his death) with Abu Bakr, `Umar and `Uthman. All of them used to perform the prayer before the khutbah. The Prophet (PBUH) came down (from the minbar) - and it is as if I can see him now, gesturing to them to sit down - then he would come through the crowd, until he reached the women. Bilal was with him, and he recited: ( O Prophet! When believing women come to you to take the oath of fealty to you, that they will not associate anything whatever with Allah . . .) (Qur'an 60:12), until the end of the ayah. Then he said, `Are you adhering to that?' Only one woman answered, `Yes, O Prophet of Allah (PBUH),' and he did not know at that time who she was40. He said, `Then give sadaqah,' and Bilal spread out his cloak. The Prophet (PBUH) said, `Come on, may my father and my mother be sacrificed for you!' So they began to throw their rings and jewellery onto Bilal's cloak."41
 
 
There is no doubthat the Prophet (PBUH) addressed the women in the Eid prayer-place, reminding them about their religion, and that he took charity from them, reconfirmed their adherence to their oath of allegiance, enjoined them to remember the teachings of Islam, and motivated them to do good works. All of this was achieved by calling them to attend the congregational prayer on both Eids. This is indicative of the importance of congregational prayer in the life of the Muslim individual and the Islamic society.

Although Islam does not oblige women to attend congregational prayer in the mosque, whenever women gather together, they are encouraged to offer the fard prayers in congregation. In this case, the one who is leading them in prayer should stand in the middle of the (first) row, not in front, and they do not have to recite the adhan or iqamah. This is what Umm Salamah, the wife of the Prophet (PBUH), used to do when she led other women in prayer.42

She Prays Sunnah and Nafil Prayers

The Muslim women does not limit herself to the five daily obligatory prayers; she also prays those sunnah prayers which the Prophet (PBUH) used to perform regularly (al-rawatib), and prays as many of the nafil (supererogatory) prayers as her time and energy allow. These prayers include salat al-duha, sunnah prayers following maghrib, and prayers offered at night. Nafil prayers bring a person closer to Allah (SWT), earn him or her the love and pleasure of Allah (SWT), and make him or her one of the victorious, obedient and righteous ones. There is no clearer indication of the great status attained by the believer who draws closer to Allah (SWT) by performing nafil deeds than the hadith qudsi:
"My servant continues to draw near to Me with supererogatory works so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it."43
 
 
Because of Allah's (SWT) love for His servant, that person will be loved by the inhabitants of heaven and earth, as is described in a report narrated by Abu Hurayrah in which the Prophet (PBUH) said:
"When Allah (SWT) loves one of His servants, He calls Jibril and tells him: `I love so-and-so, so love him.' Then Jibril will love him, and will proclaim to the inhabitants of heaven: `Allah (SWT) loves so-and-so, so love him.' So the inhabitants of heaven will love him too, and he will be well accepted by the inhabitants of the earth. If Allah (SWT) hates one of His servants, He calls Jibril and tells him: `I hate so-and-so, so hate him.' Then Jibril will hate him and will proclaim to the inhabitants of heaven: `Allah (SWT) hates so-and-so, so hate him.' Then the inhabitants of heaven will hate him and he will also be detested by the inhabitants of earth."44

The Prophet (PBUH) used to pray so much at night that his feet would become swollen. `A'ishah (May Allah be pleased with her) asked him: "Why do you do this, O Messenger of Allah (PBUH), when has forgiven all your past and future sins?" He answered, "Should I not be a grateful servant?"45

The Prophet's wife Zaynab (May Allah be pleased with her) used to perform nafil prayers, and make them lengthy. She put up a rope between two columns (in the mosque), so that when she felt tired and exhausted she could lean against it and restore her energy. The Messenger of Allah (PBUH) entered the mosque, saw the rope, and asked, "What is this?" The people told him, "It belongs to Zaynab: she prays, and when she feels tired, she leans against it." He said, "Untie it; let any of you pray as long as he has the energy to do so, and if he feels tired, he can sit down (or: let him sit down)."46

A woman of Banu Asad, whose name was al-Hawla' bint Tuwayt, used to pray all night, and never sleep. One day she called on `A'ishah when the Prophet (PBUH) was present. `A'ishah told him, "This is al-Hawla' bint Tuwayt. They say that she never sleeps at night." The Messenger of Allah (PBUH) said: "She never sleeps at night! Do only as much as you can, for by Allah (SWT), Allah (SWT) never gets tired, although you do."47
 
 
The Prophet (PBUH) encouraged Muslim men and women to do more nafil deeds, but at the same time he told them to be balanced in their approach to worship, and disliked exaggeration therein. He wanted the Muslims to have a balanced personality, so that their worship would be enthusiastic, but consistent, and would not be so burdensome that people would not be able to persist in it. He also taught that the most beloved deed in the sight of Allah (SWT) is that which is done continuously, even if it is a little, as is stated in the hadith in which `A'ishah (May Allah be pleased with her) said:
"The Messenger of Allah (PBUH) said: ` The most beloved deed to Allah (SWT) is that which is continuous, even if it is little.'" If `A'ishah started to do something, she would adhere to it.48
 
 
This attitude of keeping up the habit of doing righteous deeds was not confined to `A'ishah alone; it was the attitude of all members of the Prophet's household, and of those who were nearest and dearest to him. We see this in the hadith reported by Muslim from `A'ishah (May Allah be pleased with her):
"The Messenger of Allah (PBUH) had a mat which he used for making a compartment at night in which he would pray, and the people began to pray with him; he used to spread the mat during the day time. The people crowded around him one night. He then said, `O people, perform only such acts as you are capable of doing, for Allah (SWT) does not grow weary but you will get tired. The acts most pleasing to Allah (SWT) are those which are done continuously, even if they are small.' And it was the habit of the family of Muhammad (PBUH) that whenever they did any deed they did it continuously."49
 
 
She Performs Her Prayers Properly

The true Muslim tries hard to perform her prayers properly, with deep concentration and precision of physical movements. She thinks about the meaning of the ayat she is reciting, and the words of praise and glorification that she is uttering. Her soul is flooded with fear of Allah (SWT), and with gratitude to Him and sincere worship of Him. If the Titan happens to whisper some idea to her during the prayer, to distract her from concentrating properly, to keep him away she focuses on the words that she is reciting from the Qur'an, and the words of praise that she is uttering.

The Muslim woman does not rush back to her housework and chores when she has finished her prayer. Rather, as the Prophet (PBUH) used to do, she asks Allah (SWT)'s forgiveness by saying "Astaghfir-Allah" three times, and repeats the du`a': "Allahumma anta al-salam wa minka al-salam, tabaraka ya dha'l-jalali wa'l-ikram (O Allah (SWT), You are Peace and from You comes peace, Blessed are You, O Lord of majesty and honour.)"50 Then she repeats the adhkar and du`a's that the Prophet (PBUH) is known to have recited after completing his prayer. There are many such adhkar51, one of the most important of which is to repeat "Subhan Allah" thirty-three times, "La ilaha ill-Allah" thirty-three times, "Allahu akbar" thirty-three times, then to complete one hundred with "La illaha ill-Allah wahdahu la shaika lah, lahu'l-mulk wa lahu'l-hamd, wa huwa `ala kulli shayin qadir." According to a sahih hadith, the Prophet (PBUH) said:
"Whoever glorifies Allah (SWT) (says subhan Allah) after every prayer thirty three times, praises Allah (SWT) (says al-hamdu lillah) thirty three times, and magnifies Allah (SWT) (says Allahu akbar) thirty-three times, which adds up to ninety-nine, then completes one hundred by saying La illaha ill-Allah wahdahu la shaika lah, lahu'l-mulk wa lahu'l-hamd, wa huwa `ala kulli shayin qadir, his sins will be forgiven, even if they were like the foam of the sea."52
 
 
Then she turns to Allah (SWT) humbly asking Him to correct all her affairs, in this world and next, and to bless her abundantly and guide her in everything.

Thus the Muslim woman finishes her prayers, purified in heart and mind and reinvigorated with a dose of spiritual energy, which will help her to cope with the burdens of everyday life, knowing that she is under the protection of Allah (SWT). She will not panic if anything bad befalls her, nor will she become miserly if she enjoys good fortune. This is the attitude of those righteous women who pray and fear Allah (SWT):
( Truly man was created very impatient; Fretful when evil touches him; and niggardly when good reaches him. Not so those devoted to Prayer. Those who remain steadfast to their prayer; And those in whose wealth is a recognized right For the [needy] who asks and him who is prevented [for some reason from asking]) (Qur'an 70:19-25)

She Pays Zakat on Her Wealth
The Muslim women pay zakat on her wealth, if she is wealthy enough to be liable for zakat. Every year at a specified time, she calculates how much she owns and pays what she has to, because zakat is a pillar of Islam, and there can be no compromise or excuse when it comes to paying it every year, even if the amount comes to thousands or millions. It would never occur to the true Muslim woman to try to avoid paying some of the zakat that she is obliged to pay.
Zakat is a clearly-defined financial obligation and act of worship which Allah (SWT) has enjoined upon every Muslim, man or women, who owns the minimum amount (nisab) or more. Withholding zakat, or denying that it is obligatory, is tantamount to apostasy (riddah) and kufr, for which a person may be fought and even killed, until or unless he pays in full as required by Islam. The words of Abu Bakr (RAA) concerning the apostates who withheld their zakat echo down the centuries to us: "By Allah (SWT) I will fight whoever separates salat from zakat."53
 
 
These immortal words demonstrate the greatness of this religion, which made the connection between "religious" and "secular" affairs, and reveal Abu Bakr's deep understanding of the nature of this integrated, holistic way of life, which combines abstract beliefs with the practical application of their principles. Many ayat of the Qur'an confirm the interdependence of salat and zakat in the structure of faith:( . . .Those who establish regular prayer and regular charity . . .) (Qur'an 5:55) ( And be steadfast in prayer: practise regular charity.) (Qur'an 2:43) ( . . . [those who] . . . establish prayers and regular charity) (Qur'an 2:277)

It is clear to the true Muslim woman that Islam - although it has given her the right to financial independence, and has not obliged her to support herself or others, which is, rather, the duty of men - has indeed enjoined zakat on her, and has made zakat a right to which the poor are entitled. So the Muslim woman would not hesitate to pay it in the ways prescribed by shari`ah. She cannot claim to be excused because she is a woman and no woman is obliged to spend on others. Any woman who makes such a claim has a poor understanding of Islam, her faith is weak and there is some fault in her personality. Or else she is a woman who appears to be religious, but she is ignorant and negligent, or is stingy and loves money, and it would never occur to her to pay zakat even though she fasts, prays and performs Hajj, and occasionally gives a small charitable donation from her great wealth. These types of women - ignorant or stingy - are nothing like the true Muslim woman as envisaged by Islam.

She Fasts During the Day and Prays

at Night in Ramadan

The true Muslim woman fasts the month of Ramadan, and her soul is filled with faith that: "Whoever fasts Ramadan out of faith and hope of reward, all his previous sins will be forgiven."54 She has the attitude of one who truly fasts, whose faculties keep away from all kinds of sins that may invalidate the fast or diminish its reward. If she finds herself exposed to the trials of hostility or argument, she follows the Prophet's advice to men and women who fast:
"When any of you is fasting, he should not utter foul words or raise his voice in anger. If then anyone provokes or fights him, he should say, `I am observing a fast.'"55

"Whoever does not give up false speech and evil actions, Allah (SWT) has no need of his giving up his food and drink."56
 
 
During Ramadan, the true Muslim woman feels that she is immersed in the atmosphere of a month unlike any other, when good deeds should be multiplied and the gates of goodness should be opened wide. She knows that her fasting during this month should be only for Allah (SWT), and that He will give the reward for it, for the reward of Allah (SWT), the Bountiful and Munificent, is greater and vaster than anyone could even imagine:
"The reward for every good deed of the sons of Adam will be multiplied anywhere between ten and seven hundred times. Allah (SWT) said: `Except for fasting, because it is for Me and I Myself will give recompense for it. He gives up his food and his passion for Me.' For the one who fasts, there are two times of rejoicing, one when he breaks the fast, and one when he meets his Lord. Verily the smell that comes from the mouth of one who is fasting is more pleasing to Allah (SWT) than the scent of musk."57
 
 
Therefore the wise Muslim woman must strike a balance, during this all-too-short blessed month, between her domestic duties and the opportunity this month brings to draw closer to Allah (SWT) through worship and good deeds. She should not let her household chores distract her from performing the obligatory prayers at the appointed times, or from reading Qur'an or praying nafil prayers. Nor should she let traditional late-night family gatherings keep her from praying qiyam al-layl and tahujjud, and making du`a'. She knows the great reward and abundant forgiveness that Allah (SWT) has prepared for those who stay up to pray during the night in Ramadan:
"Whoever spends the night in prayer during Ramadan out of faith and hope of reward, all his previous sins will be forgiven."58
 
 
The Prophet (PBUH) used to strive to do more good deeds during Ramadan than at other times, especially during the last ten days of it:

`A'ishah (May Allah be pleased with her) said:
"The Messenger of Allah (PBUH) used to strive during Ramadan, and especially the last ten days of it, more than he used to at other times."59
 
 
`A'ishah (May Allah be pleased with her) also said:
"When the last ten days of Ramadan began, the Messenger of Allah (PBUH) would sty up for the whole night, wake his family up, strive extra hard, and abstain from marital relations."60
 
 
The Prophet (PBUH) used to command the Muslims to seek laylat al-qadr, and encouraged them to spend that night in prayer:
"Seek laylat al-qadr during the last ten days of Ramadan."61

"Whoever spends the night of laylat al-qadr in prayer and worship out of faith and hope of reward, all his previous sins will be forgiven."62
This blessed month is a time that is purely for worship. The serious-minded Muslim woman has no time to spend on chatting and idle pursuits throughout the night. She should not be among those who while away the night until dawn approaches, whereupon she offers her family something to eat and they fall into a deep sleep, and may even miss the fajr prayer!

The true Muslim woman and her family should live an Islamic life during Ramadan, striving to organize themselves in such a way that when they all come back from tarawih prayers, they do not stay up for too long, because in a few short hours' time, they will get up to pray qiyam al-layl and then eat suhur, for the Prophet (PBUH) commanded us to eat suhur, as there is much benefit in it:

"Eat suhur, for in suhur there is blessing."63

The true Muslim woman helps all the members of her family to get up for suhur, in obedience to the command of the Prophet (PBUH) and in the hope of obtaining the blessings of suhur, such as the reminder to pray qiyam al-layl, and encouragement to go out to the mosque to pray fajr in congregation, awell as the physical benefits of strengthening the body for the day's fast. This is what the Prophet (PBUH) used to do and trained his Companions to do likewise:

Zayd ibn Thabit (RAA) said:
"We ate suhur with the Messenger of Allah (PBUH), then we got up to pray." Someone asked, "How much time was there between the two?" He said: "Fifty ayat [i.e. the time it would take to recite fifty ayat]."64
 
 
There is no doubt that Allah (SWT) will increase the reward of the Muslim woman who is the means of bringing these blessings to her family during Ramadan:
( As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a [single] righteous deed.) (Qur'an 18:30)
 
 
She Observes Nafil Fasts

The true Muslim woman also observes nafil fasts at times other than Ramadan, if it is not too difficult for her to do so. So she fasts the day of `Arafat, and `Ashura', and the ninth day of Muharram, because fasting on these days and others is one of the righteous deeds that may expiate sins, as the Prophet (PBUH) told us:

Abu Qutadah (RAA) said:
"The Messenger of Allah (PBUH) was asked about fasting on the day of `Arafat, and he said: `It is an expiation for the sins of the previous year and the current year.'"65

Ibn `Abbas (RAA) said that the Messenger of Allah (PBUH) fasted the day of `Ashura', and commanded others to fast on this day too.66

Abu Qutadah (RAA) said that the Messenger of Allah (PBUH) was asked about fasting on the day of `Ashura', and he said: "It is an expiation for the sins of the previous year."67
Ibn `Abbas said:
"The Messenger of Allah (PBUH) said: `If I am still alive next year, I will fast on the ninth day (of Muharram).'"68
 
 
Fasting six days of Shawwal is also encouraged, as the Prophet (PBUH) said:
"Whoever fasted Ramadan then followed it with six days of Shawwal, it will be as if he fasted for a lifetime."69
 
 
It is also recommended to fast for three days of each month, concerning which Abu Hurayrah (RAA) said:
"My dearest friend (i.e., the Prophet (PBUH)) advised me to do three things: to fast for three days of each month, to pray two rak`ahs of duha prayer, and never to sleep until I pray witr."70
 
 
Abu'l-Darda' (RAA) said:
"My beloved friend (PBUH) advised me to do three things that I shall never give up as long as I live: to fast three days of each month, to pray duha, and not to sleep until I have prayed witr."71
 
 
`Abdullah ibn `Amr ibn al-`As (RAA) said:
"The Messenger of Allah (PBUH) said: `Fasting for three days of each month is like fasting for an entire lifetime.'"72
Some reports describe these three days as being the thirteenth, fourteenth and fifteenth of each month, which are called al-ayyam al-bid (the white days); other reports state that the Prophet (PBUH) used to fast on three unspecified days of each month.

Mu`adhah al-`Adawiyyah said:
"I asked `A'ishah (May Allah be pleased with her), `Did the Messenger of Allah (PBUH) used to fast three days in each month?' She said, `Yes.' I asked her, `In which part of the month did he used to fast?' She said, `He did not mind in which part of the month he would fast.'"73
 
 
She goes on Hajj to the sacred

House of Allah (SWT).

The true Muslim woman intends to go on Hajj to the House of Allah (SWT) when she is able to do so and it is easy for her to travel. Before she sets out on her journey, she takes the time to study the rules (ahkam) of Hajj in depth, so that when she begins to perform the rituals of Hajj, her actions will be based on true understanding and her Hajj will be complete according to the conditions laid down by the shari`ah. It will also be the equivalent of jihad for men, as the Prophet (PBUH) described it in a hadith narrated by `A'ishah (May Allah be pleased with her):
"I [`A'ishah] said: `O Messenger of Allah (PBUH), can we (women) not go out on military expeditions and fight in jihad with you (men)?' He said, `You (women) have the best of jihad, and the best of it is Hajj, a blessed Hajj.'" `A'ishah said, "I should never stop going for Hajj after I heard this from the Messenger of Allah (PBUH)."74

She goes for `Umbra
Just as Hajj is obligatory for the Muslim woman, so also is `Umbra, if she is able to go - especially `Umbra during Ramadan, the reward for which is equivalent to that for performing Hajj with the Prophet (PBUH). This is seen in the hadith narrated by Imam Bukhari from Ibn `Abbas (RAA) who said:
"When the Prophet (PBUH) came back from Hajj, he said to Umm Sinan al-Ansariyyah, `What stopped you from going to Hajj?' She said, `Abu so-and-so - meaning her husband - has two camels; he took one to go to Hajj, and we need the other to irrigate our land.' He said, `When Ramadan comes, go for `Umbra, for `Umbra in Ramadan is a Hajj.'" According to another report also narrated by Ibn `Abbas, the Prophet (PBUH) said: "For `Umbra in Ramadan is equivalent to (performing) Hajj with me."75
She is obedient to the commands of Allah (SWT)

The true Muslim woman does not forget that she is duty bound to perform all the religious duties that Allah (SWT) has commanded her to do. In this regard her situation is the same as that of a man, and there is no difference between them except in a few regulations which apply exclusively to either men or women. Other than that, women and men are equally responsible before Allah (SWT).

Allah (SWT) says:
( For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast [and deny themselves], for men and women who guard their chastity, and for men and women who engage much in Allah's praise - for them has Allah prepared forgiveness and great reward.) (Qur'an 33:35)

( Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, and life that is good and pure, and We will bestow on such their reward according to the best of their actions.) (Qur'an 16:97)

( And their Lord has accepted of them, and answered them: `Never will I suffer to be lost the work of any of you, be he male or female: you are members, one of another; those who have left their homes and were driven out therefrom, and suffered harm in My Cause, and fought and were slain - verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah, and from His Presence is the best of rewards.) (Qur'an 3:195)
Whenever the phrase "ya ayyuha'l-nas (O people or O mankind)" appears in the Qur'an or Hadith, it includes both men and women. Evidence of this may be found in the hadith narrated by Imam Muslim from the Prophet's wife Umm Salamah (May Allah be pleased with her), who said:
"I used to hear the people talking about al-hawd (the cistern), and I had never heard about it from the Messenger of Allah (PBUH). One day, whilst a young girl was combing my hair, I heard the Messenger of Allah (PBUH) saying "O people!" I said to the young girl, "Leave me alone now." She said, "That call is for men only; he is not calling the women." I said, "I am one of the people." The Messenger of Allah (PBUH) said: "I am the one who will be at the cistern (in the Hereafter) before you. So be careful, lest one of you should come to me and be driven away like a stray camel. I will ask the reason why, and I will be told, `You do not know what innovations they wrought after your death,' and I will say, `Away with them!'" According to another report also narrated by Muslim, he (PBUH) said: ". . . and I will say, `Away, away with the one who changed (the religion) after my death!'"76
 
 
Men and women are equal before Allah (SWT), and both must pay heed to His commands and prohibitions. So the Muslim woman does what Allah (SWT) has commanded and keeps away from what He has forbidden, believing that she will be questionedabout what she did in this life: if they are good, it will be good for her, and if they are bad, then will be bad for her. She does not transgress the limits laid down by Allah (SWT), and does not do anything that is haram. She always seeks the ruling of Allah (SWT) and His Messenger, and accepts it no matter what happens to her in her life.

Islamic history is filled with the stories of great women who kept the rule of Allah (SWT) in mind at all times and did not deviate from it or look for alternatives. Among these stories is that of Khawlah bint Tha`labah and her husband Aws ibn al-Samit, narrated by Imam Ahmad and Abu Dawud, and quoted by Ibn Kathir in his tafsir of the beginning of Surat al-Mujadilah. Khawlah said:
"By Allah (SWT), concerning me and Aws ibn al-Samit, Allah (SWT) revealed the beginning of Surat al-Mujadilah. I was married to him, and he was an old man who was bad-tempered. One day, he came in and I raised a particular issue with him again; he became angry and said, `You are to me as the back of my mother.' Then he went out and sat for a while in the meeting-place of his people. Then he came back, and wanted to resume marital relations with me. I said, `No way! By the hand of the One in Whose hand is the soul of Khuwaylah (i.e., Khawlah), you will never get what you want from me after saying what you said, until Allah (SWT) and His Messenger decide between us.' He tried to force himself on me, but I was able to resist because I was a young woman and he was a weak old man. I pushed him away, then I went to one of my (female) neighbours and borrowed a cloak from her and went to the Messenger of Allah (PBUH). I sat before him, told him what (my husband) had done to me, and began to complain to him about my sufferings because of my husband's bad temper. The Messenger of Allah (PBUH) said, `O Khuwaylah, your cousin is an old man, so fear Allah (SWT) with regard to him.' I did not leave him until Qur'an was revealed concerning me: he was overcome as he usually was when Qur'an was revealed to him, and when it was over, he said: `O Khuwaylah, Allah (SWT) has revealed Qur'an concerning you and your husband.' Then he recited to me:

( Allah has indeed heard [and accepted] the statement of the woman who pleads with you concerning her husband and carries her complaint [in prayer] to Allah: and Allah [always] hears the arguments between both sides among you: for Allah hears and sees [all things]'. If any men among you divorce their wives by zihar77 [calling them mothers], they cannot be their mothers: none can be their mothers except those who gave them birth. And in fact they use words [both] iniquitous and false: but truly Allah is One that blots out [sins], and forgives [again and again]. But those who divorce their wives by zihar, then wish to go back on the words they uttered - [it is ordained that such a one] should free a slave before they touch each other: this are you admonished to perform: and Allah is well-acquainted with [all] that you do. And if any has not [the wherewithal], he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones. This, that you may show your faith in Allah and His Messenger, those are limits [set by] Allah. For those who reject [Him], there is a grievous Penalty.) (Qur'an 58:1-4)

He told me, `Let him release a slave.' I said, `O Messenger of Allah (PBUH), he does not have the means to do that.' He said, `Then let him fast for two consecutive months.' I said, `By Allah (SWT), he is an old man, he is not able to do that.' He said, `Then let him feed sixty poor people with a wasq78 of dates.' I said, `O Messenger of Allah (SWT), he does not have that much.' He said, `Then we will help him with a faraq79 of dates.' I said, `And I will help him with another faraq, O Messenger of Allah (SWT).' He said, `You have done right and done well. Go and give it in charity on his behalf, then take care of your cousin properly.' And I did so."80
Khawlah bint Tha`labah could not bear to stay for one moment with her husband after he had spoken the words of zihar to her, which was a form of divorce at the time of jahiliyyah, until she had referred the matter to the Prophet (PBUH), so that she might know how Allah (SWT) would judge between her and her husband. She did not even have a suitabl