Family plays an important role in societies and in each individual’s life. People’s personality is mostly formed in their families and the society is formed by the people. Family is a little community in which everything that happens has a direct impact on the whole society. In fact, family is a miniature society.
In the Islamic culture, the head of the house who raises the children and creates the suitable atmosphere in the house for the members of the family is the mother. So, the ones who create the community are women. Families are so vital for the survival of the society and this accounts for women’s essential role. Therefore, it’s very important for Muslims to understand how Islam sees women.
The Holy Prophet (PBUH & HP) was born in a society where women were considered less valuable even than animals. Ignorant Arabs would kill their daughters because it was a shame for them to have daughters. But Prophet Muhammad (PBUH & HP), revolutionizing the whole Arab community, saved women from those horrible circumstances. Prophet Muhammad (PBUH & HP) tried so hard to his last breath to save women and the suppressed ones in the society from the Arab’s Ignorance.
In this regard, Imam Ali (AS) says:
For the sake of Allah, For the sake of Allah be careful about the women and the slaves because your Prophet was talking about them in his last seconds (and he was worried about them) (1)
Prophets’ Behavior with His Wives
Prophet Muhammad (PBUH & HP) says:
Behold! The best of you is the best of you in treating with their families (including their wives) and I am the best of you in that (2).
Men in Islam are responsible for their wives and they are obliged to be kind with them and provide their needs. They are even ordered to endure their wives if they don’t behave well. The Holy Quran says:
Consort with them in an honorable manner; and should you dislike them, maybe you dislike something while Allah invests it with an abundant good (4:19)
One of the most important signs of the prophet’s kindness and love for his wives is his behavior against his first and beloved wife, Lady Khadija (AS). About her, the Prophet (PBUH & HP) says: “Where can I find someone like Khadija?” (3)
The holy Prophet (PBUH & HP) says:
My Brother Gabriel told me about the rights of the women so much that I thought that men even cannot say “fie” on their wives. (4)
In the ages of ignorance, Arabs would bury their daughters alive, because they couldn’t stand the shame that was considered in those times for having daughters. In this regard, the holy Quran says:
When one of them is brought the news of a female [newborn], his face becomes darkened, and he chokes with suppressed agony (16:58)
One of the most important missions of the Messenger (PBUH & HP) was making people aware of the fact that men and women are the same in Allah Almighty’s sight. Due to this mission, Prophet had to emphasize on the value of girls even more than the boys. Imam Reza (AS) says:
The holy Prophet (PBUH & HP) would say: Allah Almighty is more kind to the female than the male. In the Judgement Day, Allah will make happy every man who delights one of his female relatives. (5)
The holy Prophet (PBUH & HP) also says:
Should anyone of you went to a shop and bought presents and brought them to their family, he will be rewarded like someone who helps the needy ones. When he went to his house, he must firstly give their daughter the present because anyone who delights their daughters will be rewarded like someone who has freed a slave (6)
The holy Prophet (PBUH & HP) would eat every meal prepared by his wives and he wouldn’t nag or complain about any of them. He would always sit with his family while eating except for the times they had a guest. (7)
In the house, Prophet (PBUH & HP) would darn his torn clothes, milk the sheep, grind wheats, and such chores. He would always say:
Helping wives and doing housework is a way of beneficence for the sake of Allah (8)
Resources
- Tohaf al-Oqul, pg.197
- Sonan an-Nabi, pg.150
- Kashf al-Qummah, al-Irbeli, vol.1, pg.360
- Mustadrak al-Vasail, vol.14, pg.252
- Vasil ash-Shia, vol.15, pg.104
- Bihar al-Anvar, vol.104, pg.69
- Makarim al-Akhlaq, pg.26
- Bihar al-Anvar, vol.16, pg.227
Racism and ethnocentrism are closely linked to the sense of superiority that lies within every human being. This issue has a long history - as long as human life, and is still an ongoing behavior that causes serious problems among human beings.
Racism is an important issue that Islam has considered; the issue whose history dates back to nations existed long before the birth of Prophet Muhammad (PBUH&HP). This unequal treatment was so weaved into people’s lives which they didn’t even realized its vile nature. Prophet Muhammad (PBUH&HP), also, lived in a society where racism was very common. The situation became even harder when people started to follow the religion of Prophet Muhammad (PBUH&HP). That was when racism out of tribal prejudice was extended to segregation based on religion, and many people who followed Prophet Muhammad (PBUH&HP) were driven from their homes or hometowns.
The specific conditions of the era in which Prophet Muhammad (PBUH&HP) lived, as well as the deep roots of this wrong attitude in the history of humankind, were the main reasons why Allah (SWT) makes many recommendations about racism in the Quran. The Prophet of Islam (PBUH&HP), also, worked really hard to clear the minds of people from tribal, religious, and any other types of racism.
During the Arab ignorance, privileges such as lineage, race, wealth, number of children, and affiliation with a powerful tribe were considered the criteria of superiority over others. The verses of the Quran indicate that the number of children and folks were so important to them that in some arguments they even went to a cemetery and started to count the number of their dead ones:
“Rivalry [and vainglory] distracted you until you visited [even] the graves.” (102: 1-2)
It should have been hard for people of that mindset to accept that their lineage, children, tribe and wealth is of no importance in the eyes of Prophet Muhammad (PBUH&HP). According to an account, he said, “All the people, from the past or at present, are as equal as a comb’s teeth; therefore neither Arabs are superior to non-Arabs, nor white people to blacks. You are only distinguished by your piety and righteousness” [1].
However, although the Quran was revealed in such an environment that was limited in various ways and had a limited connection with the world outside the island, and the issue of ethnicity, race, and tribal life prevailed in all its aspects, it did not take on such a color at all. Allah addresses people in the Quran using the following phrases: "O children of Adam," "O people," "O you who believe," or "O you who have faith." The Quran removed racial privileges in that racist environment, and with the beautiful logic of "you are all children of man and were created from one parent," Allah declared them all brothers and sisters belonging to the same family:
“O mankind! Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most God wary among you. Indeed Allah is all-knowing, all aware.” (49:13)
As the verse above implies, One’s character and status are only measured by the level of submission to Allah and following His commands, not social or financial conditions.
Apart from racism based on lineage, race, wealth, etc. people before and at the time of Prophet Muhammad (PBUH&HP) believed that religious beliefs gave them superiority over others.
Based on that belief, people of different faiths were always conflicting with each other, instead of having sound arguments about different issues. Therefore, religious discriminations had been severely condemned by Islam, emphasizing that belonging to the followers of religion does not make people good or bad. But, it is their actions and their level of obedience toward Allah that give them superiority:
“The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing,’ though they follow the [same] Book. So said those who had no knowledge, [words] similar to what they say. Allah will judge between them on the Day of Resurrection concerning that about which they used to differ.” (2: 113)
The issue of fairness and justice among human beings is so important in Islam that the Quran has taken care of all different aspects in which people may act unjustly toward each other. Apart from racial issues that have been ongoing for ages, the issue of undermining and suppressing women in different domestic and social aspects, and depriving them of their rights had been a challenging issue in most parts of the world.
The Quran condemns this segregation and states that men and women are equal in the eyes of Allah:
“Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.” (16:97)
Also, the necessity of observing women’s rights had been emphasized in many narrations from Prophet Muhammad (PBUH&HP) and his progeny. Imam Ali (AS), says in an account, “Women are Allah’s trusts upon you, do not hurt them, and do not put pressure on them” [2]. Therefore, men should be careful with their manners in treating women whether in family or in society.
To conclude, the only thing that gives superiority to people is their piety and faith. Looking at the issue like this makes people closer to each other and all differences in color, race, ethnicity, shape, wealth, etc. create no distance between people. People gather around based on their spiritual interests and try not to judge each other, since the only one who is aware of the most faithful is Allah (SWT):
“… And be wary of Allah. Indeed Allah knows best what is in the hearts.” (5: 7).
References:
- Al-Shaykh Al-Mufid, Al-Ikhtisas, p.341.
- Muhaddith Nuri ,Mustadrak al-Wasail, vol.2, p.551.
Being a Muslim and living in or traveling to non-Muslim countries, always brings about the challenge of where to eat and what to eat. For Muslims who are adventurous eaters, food is not just something to provide energy for a more useful life, although that would be the desire for a real Muslim believer. But here we are not discussing such high levels of faith.
Here we are just Muslims in non-Muslim countries, facing different cultures and tastes and those giant advertised burgers, seafood, various kinds of Italian Pizza, etc., and at some point, we realize that we are not capable of going home and enjoying our toast and fried eggs. That is where we seek an inspiring call, inviting us to eat and enjoy life, and that is where that verse of the holy Quran echoes in our minds: “Say, who has forbidden the adornment of Allah which he has produced for his servants and the good (lawful) things of provision?”(7:32) and thus, we decide to find those “lawful provisions”; The Halal food.
Finding restaurants of all types in all different parts of the world that serve Halal food is not a difficult job these days. From the Far West to the Far East we can see restaurants with a Halal label on their signs. But have you ever happened to ask the restaurant staff if the food is Halal? And have you ever heard the firm reply “Yes, madam. Feel sure. Even our pork is Halal!” This point, my friends, is where our project of finding a real Halal restaurant begins.
In some non-Muslim countries, the population of Muslims in some specific cities or specific areas of the town is quite noticeable. Often, in these areas, the number of Halal restaurants owned and run by Muslim managers is large. We could usually trust these restaurants as the managers care about Islamic law, and therefore the food they serve.
However, in some western countries, my friends and I have come across restaurants in which their managers came from Islamic countries, and so we thought that the food would be Halal. But after some local investigations, we realized that the manager is not a practicing Muslim, and the food they serve is not Halal. Now, what do we do?
Since selling Halal food brings more customers to the burger shops or restaurants, many non-Muslim restaurant owners have decided to serve Halal meat. Therefore, apart from the Halal label on their signs, they keep a certificate in the restaurants, usually hung on the wall someplace all caring customers can see.
Now you might be thinking about how we can trust those certificates? How do we know they are not fake? From the Islamic law viewpoint, you can trust that and enjoy your meal [1]. Do keep in mind the verse that says: “Allah intends for you ease and does not intend for you hardship…” (2:185)
Even in some coffee shops that serve sandwiches, the managers have provided an extra sandwich-maker for Muslim customers with which they do not roast pork and other non-Halal sandwiches.
Living in a non-Muslim country, it is prevalent to socialize with non-Muslim friends or colleagues. It often happens that our group of friends or colleagues decide to dine together at a fancy restaurant that may not be Halal. It is understandable that isolating yourself from the group may have some personal or social consequences. What can we do at these times?
First of all, we can remind the rest of the group that we only eat Halal food, and they may agree to dine at a Halal restaurant. But if they did not accept, what does Islamic law say about eating vegetarian or Halal food in restaurants that serve pork or wine? According to Islamic law, if we did not have a choice, we should not be too harsh on ourselves, and we should trust the vegetarian or Halal food of non-Halal restaurants [2].
Thinking deeply of the verse “Then let mankind look at his food.” (80:24), one may realize the importance of the food we eat and its influence on the human soul. Apart from Islamic law, almost all Muslim jurists emphasize that we should be extra careful about what we eat. Because what we eat affects our souls.
Therefore if we intend to treat our souls and ascend the steps of spirituality, it is necessary to find food we are sure of is Halal. In such cases, it would be good to be fussy about eating in non-Halal places. And if the spirituality of the soul matters to us more than socializing with friends, then better to be isolated for a while, rather than preventing the soul from its spiritual growth.
References: