The Case of Dogs

Epigraph:

Qur’an (5:3): “They ask you what is lawful for them. Say: All pure things are lawful to you as well as the hunting animals* you have taught to hunt, training them from the knowledge God has taught you, [the animal hunted by them is also allowed.] So, eat of what they catch for you and [before you let loose the animal to catch the prey,] pronounce upon it the name of God. And remain fearful of God. Indeed, swift is God in taking account.”

*[It refers to animals trained for hunting regardless of whether they are beasts or birds.]

Qur’an (18:18): “[Had you seen them,] you would have thought that they are awake even though they were asleep. We had continued to turn them on their right and left, and their dog sat at the cave entrance with hands outstretched. Had you caught their glimpse, you would have turned and fled and you would have been awe-struck by them.”

Comments: Here, we are talking about the concept of impurity. There is, on the one hand, a notion of impurity in which we naturally regard something as unpleasant or undesirable. If some filth gets onto my body, for example, what does my natural instinct tell me about it? I instinctively regard it as something unpleasant. In that sense, it is quite natural. 

Something similar may apply in the case of dogs. Dogs can carry diseases, and there is generally a concern about the possibility of infection. On one occasion, the Prophet ﷺ instructed people to wash a vessel if a dog had licked it. From this, the idea of impurity associated with dogs also seems to have developed.

But impurity is not necessarily an intrinsic quality of the animal itself. Such concerns can arise with other animals as well. In the particular case of dogs, however, people seem to have extended this analogy and applied it specifically to dogs.

Now, look at the position of dogs in the West and the way they have become part of people's lives as domestic pets. People keep them and care for them. The fact is that human beings have always kept animals as pets. If people choose to keep dogs, just as many people in our own society keep different kinds of animals, I do not think this should become a matter of condemnation or religious controversy. It is largely a matter of personal preference and individual taste.

As for the religious point, if a person keeps a dog today, would the angels of mercy will no longer enter his house? No. The point is that the statement actually found in the hadith is simply what it says. As for the nature of the angels of mercy, how they come, and in what manner Allah's mercy reaches people through them—if there were some definitive principle concerning this, the Qur'an would have told us, or the Messenger of Allah ﷺ would have explained it to us.

What we have here is an incident from which people have drawn a broader inference. After all, hunting dogs were also kept by people (mentioned in the Qur’an verse above). They were presumably kept in their homes or around their property. Surely this does not mean that such people or places were thereby deprived of Allah's mercy.

That is why the matter has not been stated in the absolute and general way in which it is commonly presented. The point is simply that, according to a narration, Archangel Gabriele expressed a reason for not entering the Prophet's ﷺ house: there was a dog there. From this particular incident, people have drawn certain conclusions.

But it is not the case that the Qur'an says, or that the hadith explicitly says, in the broad sense in which it is sometimes presented: “Do not keep a dog, otherwise the angels of mercy will not enter your home.”

That particular formulation is not what the Qur'an says, nor is it the wording of the hadith. The hadith reports that Archangel Gabriele said that he—and, in the wording of the narration, the angels—would not enter a house in which there was a dog or an image. The broader conclusions that people draw from this report are an interpretation of that incident.

Another Hadith states that if a dog drinks from the utensil of any one of you, then it is essential to wash it seven times. This has a particular context since dogs carry some contagious diseases with them at times so the Prophet remarked about this.

 

Aamir Yazdani
MPhil (Islamic Thought & Civilization), Pakistan
MSc (Irrigation Engineering), UK

The Singular Criterion of Success in the Eyes of God (The Case of Edibles)

 Epigraph: 

Qur’an (62:2): “It is He who brought forth among the unlettered a Messenger from among them, who recites to them His revelations and purifies them and for this instructs them in the Law and in Wisdom. In reality, these people were in manifest error before this”.

Qur’an (5:4): “They ask you what is lawful for them. Say: All pure things are lawful to you”

The singular criterion of success in the eyes of God (the case of edibles) is our level of purification that qualifies us for salvation. I’d like to share some verses from the Bible and the Qur’an on the prohibition of edibles (pork and alcohol). These prohibitions are based on the aspect of purity or purification.

The prohibition of pork and alcohol is expressed differently in the Bible and the Qur’an. The Qur’an, which I often describe as a “Reminder,” frequently calls attention to established truths and guides people towards their recognition in referring to the Bible for details at times. Consequently, it sometimes conveys its directives in concise yet profound terms, without elaborating on every detail. Its treatment of certain prohibitions, including pork and intoxicants, can therefore be understood within this broader character of the Qur’an as a Reminder.

[There are two notes below, I have shared with the Qur’an verses. Do note that in both the main focus remains the topic of purity in the eyes of God].

PORK CONSUMPTION PROHIBITION: Pigs are omnivores, meaning they eat both plants and animals. They can consume meat when it is available and may also scavenge for animal remains.

Bible Deuteronomy (14:8): The pig is also unclean; although it has a divided hoof, it does not chew the cud. You are not to eat their meat or touch their carcasses.

Leviticus 11:7-8 New International Version (NIV):

⁷ And the pig, though it has a divided hoof, does not chew the cud; it is unclean for you. ⁸ You must not eat their meat or touch their carcasses; they are unclean for you.

Isaiah (pronounced I-zay-ah) 65:4 New International Version (NIV):

⁴ who sit among the graves
    and spend their nights keeping secret vigil;
who eat the flesh of pigs,
    and whose pots hold broth of impure meat;

Qur’an (2:173): “He has for bidden you only carrion, blood, the flesh of the swine, and that which has been offered to other than Allah. But should someone be compelled, without being rebellious or aggressive, there shall be no sin upon him. Indeed, Allah is all-forgiving, all-merciful.”

Qur’an (5:3): “You are prohibited carrion, blood, the flesh of swine, and what has been offered to other than Allah….”.

ALCOHOL CONSUMPTION PROHIBITION:

Galatians 5:19–21: "The acts of the sinful nature are obvious: ... drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God." Ephesians 5:18: "Do not get drunk on wine, which leads to debauchery.”

Numbers (6:3): he shall abstain from wine and strong drink; he shall drink no vinegar, whether made from wine or strong drink, nor shall he drink any grape juice nor eat fresh or dried grapes.

Isaiah (pronounced I-zay-ah) (5:22): Woe to those who are heroes in drinking wine And valiant men in mixing strong drink,

Isaiah (pronounced I-zay-ah) (5:11): Woe to those who rise early in the morning that they may pursue strong drink, Who stay up late in the evening that wine may inflame them!

Deuteronomy (14:26): "You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the LORD your God and rejoice, you and your household.”

Galatians (5:21): envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.

Judges (13:4): "Now therefore, be careful not to drink wine or strong drink, nor eat any unclean thing.

Proverbs (23:29-30): Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who linger long over wine, Those who go to taste mixed wine.

Proverbs (21:17): He who loves pleasure will become a poor man; He who loves wine and oil will not become rich.

Quran (2:219): “They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications that you may ponder.”

یَسۡـَٔلُوۡنَکَ عَنِ الۡخَمۡرِ وَ الۡمَیۡسِرِؕ قُلۡ فِیۡہِمَاۤ اِثۡمٌ کَبِیۡرٌ وَّ مَنَافِعُ لِلنَّاسِ ۫ وَ اِثۡمُہُمَاۤ اَکۡبَرُ مِنۡ نَّفۡعِہِمَا ؕ وَ یَسۡـَٔلُوۡنَکَ مَا ذَا یُنۡفِقُوۡنَ ۬ؕ قُلِ الۡعَفۡوَؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَتَفَکَّرُوۡنَ ﴿۲۱۹﴾ۙ

(Note: Please note: The actual words are: وَ اِثۡمُهُمَآ اَكْبَرُ مِنۡ نَّفۡعِهِمَا. It is evident from the answer given by the Qur’ān that the real reason for prohibiting something is the moral harm it causes. The Qur’ān generally does not discuss the ills and harms which are not moral in nature. That the moral harm of drinking and gambling is what is implied here is evident from the fact that the word نَفْع (benefit) is used in contrast with the word اِثۡم (sin). Had a comparison between their worldly benefits and harms been intended, the word ضَرَر (damage) would have been used instead اِثۡم.

Context: Gambling and drinking in pre-Islamic times were a means through which the rich showed their generosity and helped the poor and needy. In winters, when cold winds blew in and caused conditions akin to drought, the courageous would gather at various places, drink liquor and, in their state of inebriation, slaughter any camels they could get hold of. They would pay the owner of the camels whatever price he demanded. They would then gamble on the meat of the slaughtered camels. Whatever parts of meat a person won in this gambling, would be generously distributed by him among the poor who would gather around on such occasions. In pre-Islamic Arabia, this was a matter of great honour and people who took part in this activity were considered very philanthropic and generous. The poets would narrate the accounts of their benevolence in their odes. On the other hand, people who stayed away from this activity would be called barm (stingy). It was this very benefit of drinking and gambling which prompted people to make an inquiry when they were regarded as prohibited items.)

Surah Maida (5:90-91): “O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful. The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?”

Surah Nisa (4:43): “Believers! [Prayer is the greatest manifestation of the directive of worshipping God given earlier; so,] do not approach the place of the prayer when you are drunk until you are able to know what you are saying and similarly also when you are ceremonially unclean until you have bathed yourselves except if the intention is just to pass through. And if you are sick or on a journey or when anyone of you has relieved yourself or you have had intercourse with women, then you find no water, find some clean surface and wipe your faces and your hands with it. [God has given you this concession] because God is Gracious and Forgiving.”

(Note: Impurity in Its Physical, Intellectual and Spiritual Dimensions: In Surah al-Nisāʾ (4:43), the Qur’an mentions drunkenness alongside states of physical and ritual impurity. While these conditions are not necessarily identical in their legal or technical meaning, they share a significant underlying characteristic: impurity that prevents a person from approaching prayer in the proper state.

Drunkenness impairs the clarity of the mind. A person under its influence may lose the ability to understand what he is saying, exercise sound judgment or maintain the consciousness required for meaningful prayer. In this sense, intoxication represents a form of intellectual and mental impurity—a condition that clouds the faculty through which human beings understand, reflect and connect with God.

Physical uncleanliness, by contrast, concerns the condition of the body and the requirements of physical and ritual cleanliness. The Qur’an therefore directs believers to purify themselves before prayer in circumstances that require purification. The common thread is that both a clouded mind and an unclean physical state can compromise the condition considered appropriate for approaching prayer.

This broader understanding of impurity can also be extended to the Qur’an’s description of shirk (associating partners with God). In Surah al-Ḥajj (22:30), the Qur’an commands believers to avoid the impurity of idols (rijs min al-awthān). Similarly, in Surah al-Tawbah (9:28), polytheists are described as najas in a particular religious context. These references introduce another dimension of impurity: the impurity of faith and belief. Whereas monotheism (tawḥīd) represents the purity of recognising God’s absolute oneness, shirk compromises that recognition by attributing divine status or authority to others.

Thus, impurity may be understood at several interconnected levels:

• Physical impurity: A condition affecting the cleanliness of the body.
• Mental impurity: The impairment of clear thinking and conscious awareness, as in drunkenness.
• Spiritual impurity: The corruption of faith through shirk and the rejection of God’s oneness.

The point is not that the Qur’an declares drunkenness, physical uncleanliness and shirk to be identical in their legal status. Rather, it invites us to recognise a wider conceptual relationship: purity is not limited to the body; it also encompasses the clarity of the mind and the soundness of faith. Just as physical cleanliness prepares the body for prayer and sobriety enables conscious communication with God, tawḥīd purifies the human being’s relationship with the Divine by directing worship exclusively towards Allah.)

Qur’an (20:75-76):

وَ مَنۡ یَّاۡتِہٖ مُؤۡمِنًا قَدۡ عَمِلَ الصّٰلِحٰتِ فَاُولٰٓئِکَ لَہُمُ الدَّرَجٰتُ الۡعُلٰی ﴿ۙ۷۵﴾ جَنّٰتُ عَدۡنٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ وَ ذٰلِکَ جَزٰٓؤُا مَنۡ تَزَکّٰی ﴿۷۶﴾

“Contrary to this, those who come before Him as believers, who have done righteous deeds, then it is such people for whom there are high ranks, orchards of eternal residence beneath which streams flow. They shall live in them forever. And this is the reward of those who adopt purity.”

 

Aamir Yazdani
MPhil (Islamic Thought & Civilization), Pakistan
MSc (Irrigation Engineering), UK

 

REVERT”: A Word Every Muslim Should Reflect Upon

 REVERT”: A Word Every Muslim Should Reflect Upon 

 "And if Allah had not repelled some people by means of others, monasteries, churches, synagogues and mosques—in which Allah’s name is mentioned abundantly—would surely have been demolished.” Qur’an 22:40

 Reading time: 8–10 minutes

 A Word That Deserves Reflection 

I want to place before you a word that we Muslims often use—a word that, in my view, can reflect an attitude of deep arrogance. It is a word from which we should seek Allah’s protection and about which we should reflect carefully.

 That word is “revert.” There is a difference between convert and revert.

 To convert means to adopt a different position, belief, or religion from the one we previously held. For example, if a person changes from Christianity to Judaism, we would ordinarily say that the person has converted.

 To revert, on the other hand, means to return to an original state or position. So, when a non-Muslim becomes a Muslim, why do we describe that person as having “reverted”?

 What are we implying?

 Are we suggesting that the person was originally a Muslim, that Islam is everyone’s original religious identity, and that those who do not follow Islam are somehow in a state from which they must return?

 This is the attitude I want us to examine.

 I am not suggesting that Muslims should abandon their belief in Islam. Rather, I am asking us to consider whether the language we use reflects humility before Allah—or an assumption that we possess a position of absolute superiority over the rest of humanity.

 The Danger of Religious Arrogance

Let me say something about arrogance.

 There is a frightening attitude in which a person begins to think: “I am right. The whole world must become like me. I am not going to change; everyone else must change. I possess the truth, and I am entitled to look down upon those who do not share my beliefs.”

 What could be more arrogant than this? The problem is not that we believe in our religion. The problem arises when our religious identity becomes a source of superiority, contempt, and judgement over others.

 The Qur’an gives us a powerful warning:

 “Indeed, Allah does not like everyone self-deluded and boastful.” Qur’an 31:18

 Notice the verse: pride and arrogance. This is precisely why we should examine not only what we believe, but also how our beliefs affect the way we speak about other human beings.

 Our faith should make us humble before Allah—not contemptuous towards His creation.

 What the Qur’an Says About Places of Worship

The Qur’an contains another remarkable passage that deserves our attention.

 In Surah al-Hajj, Allah speaks about those who were unjustly expelled from their homes simply because they said, “Our Lord is Allah.” He then says:

 “And if Allah had not repelled some people by means of others, monasteries, churches, synagogues and mosques—in which Allah’s name is mentioned abundantly—would surely have been demolished.”  Qur’an 22:40

 The Qur’an mentions different places of worship: monasteries, churches, synagogues and mosques. It acknowledges that Allah’s name is mentioned abundantly in these places. The mosque is mentioned at the end of the list.

 The point is not the order in which these places of worship are mentioned. The important point is that the Qur’an presents the protection of places where Allah’s name is remembered, including places of worship associated with other religious communities.

 The verse describes Allah preventing destruction by repelling some people through others. This should make us reflect on the manner in which we think about people of other faiths.

 When a person becomes Muslim, we can simply say: “He or she has converted to Islam.” There is no need to insist that the person has “reverted.”

Conversion in Both Directions

Let me make another point.

 In today’s world, a Muslim can convert from Islam to Christianity, just as a Christian can convert from Christianity to Islam. From the perspective of human choice, both are changes in religious affiliation. Why do we speak of one as a conversion, but describe the other as a return to an assumed original state?

 We need to ask ourselves whether this language reflects humility—or whether it assumes that our own religious identity gives us an unquestionable position of superiority. Allah has made a fundamental principle clear in the Qur’an:

 “There is no compulsion in religion. Truth stands out clear from error.” Qur’an 2:256

 Whether someone changes from another religion to Islam or from Islam to another religion, the principle of religious non-compulsion requires us to take human choice seriously.

 Final judgement, however, belongs to Allah.

 Who Is Entitled to Paradise?

We sometimes speak as though we possess a guaranteed formula for deciding who will enter Paradise. We may present ourselves to the world as if we are saying: “Come to us. We have the only way for you to enter Paradise.” But the Qur’an challenges religious communities that make exclusive claims of this kind. Allah says in Surah al-Baqarah:

 “And they say, ‘None will enter Paradise unless he is a Jew or a Christian.’ Those are their wishes. Say, ‘Produce your evidence, if you are truthful.’” Qur’an 2:111

 The verse continues:

 “Rather, whoever submits himself to Allah while doing good will have his reward with his Lord. There will be no fear concerning them, nor will they grieve.” Qur’an 2:112

 The Qur’an then records a similar exchange between the Jews and Christians:

 “The Jews say, ‘The Christians have no basis,’ and the Christians say, ‘The Jews have no basis,’ although both recite the Scripture. Likewise, those who have no knowledge speak in a similar manner. Allah will judge between them on the Day of Resurrection concerning that over which they differ.” Qur’an 2:113

 These verses challenge the assumption that membership of a religious community, by itself, guarantees salvation. They direct our attention towards submission to Allah, righteous conduct, and the fact that ultimate judgement belongs to Him. The Qur’an uses the word amānī, meaning wishes or unfounded claims, when describing the assertions in verse 2:111.

 The passage therefore calls us to move beyond religious slogans and examine the basis of our beliefs and claims.

 What Does Islam Mean?

There is an important point here concerning the word Islam.

 In its basic linguistic sense, Islam is connected with submission—submission to Allah. The Qur’an says:

 “Rather, whoever submits himself to Allah while doing good will have his reward with his Lord.” Qur’an 2:112

 This does not mean that religious distinctions are meaningless or that we should abandon our convictions. It means that we should not reduce our relationship with Allah to a mere inherited label, nor assume that we can determine the final fate of other human beings. We must examine our own submission, our own conduct and our own sincerity.

 And we must remember that Allah is the ultimate Judge.

 The Contradiction Between Religious Pride and Our Reality

There is another issue that troubles me.

 We sometimes present ourselves as the best community, as though the entire world should look towards Muslims for the definitive model of guidance and salvation.

 But when we look honestly at the conditions of many Muslim-majority countries, we find a wide range of political systems, including monarchies, authoritarian governments and countries with varying degrees of democratic governance. We also encounter corruption, injustice, inequality and the misuse of power.

 This should lead us towards self-examination rather than self-congratulation. How can we confidently present ourselves as morally superior to everyone else while failing to address the injustices within our own societies?

 The Qur’an itself warns us against arrogance and contempt. It calls us to live by truth, justice and righteous action—not merely to inherit a religious identity and assume that this guarantees our standing before Allah.

 Read the Qur’an for Yourself

This brings me to a final and very important point.

 I believe that we will only develop a more accurate understanding of Islam—and of what Allah wants from us—when we engage with the Qur’an ourselves. Some of my friends say: “How can we understand the Qur’an ourselves? We need scholars.” Of course, we need scholars.

 You do not become a doctor simply by sitting at home. You study medicine, learn from experienced teachers, and undergo proper training. Similarly, you do not become a mathematician without study, instruction and sustained effort. Expertise matters.

 The same principle applies to religious learning. We should benefit from scholars who possess knowledge of Arabic, Qur’anic interpretation, Islamic history, hadith, and the various disciplines required for serious study.

 But there is an important distinction.

 We should not leave the Qur’an unread while assuming that only someone else can engage with its message. We should read it ourselves, reflect upon it, try to understand it, and then consult scholars to deepen and correct our understanding.

 Reading the Qur’an personally does not mean rejecting scholarship. It means becoming an active participant in our own religious learning, rather than relying entirely on inherited statements.

 Let Us Reconsider Our Language

 So, when a person changes their religion, let us use language that does not automatically place us above them. We can say:

• “He converted to Islam.”
• “She converted to Christianity.”
•  “He changed his religious affiliation.”

 We do not need to insist that someone has “reverted” simply because we assume that Islam is their original religious state. Our faith should make us humble, not arrogant. Our knowledge should make us conscious of how much we still have to learn. And our belief in Allah should remind us that we are not the final judges of human beings.

 The question is not merely whether we call ourselves Muslims. The question is whether our words, conduct, and attitudes reflect submission to Allah.

 May Allah protect us from arrogance, guide us towards truth, and help us read and understand the Qur’an with sincerity.

 

Aamir Yazdani
MPhil (Islamic Thought & Civilization), Pakistan
MSc (Irrigation Engineering), UK

Husband's Responsibilities Towards his Wife

 Reading Time: 8–10 minutes

“And live with them in kindness.” 

— Qur’an 4:19

People's Rights Begin at Home. I want to place an important point before myself—and before all of us. It is something that is as important as worship, and perhaps, in practical terms, even more difficult than worship.

We often speak about Huquq Allah—the rights of Allah. We worship Allah through prayer, fasting, dhikr, and other acts of devotion. And when we fall short, we turn to Allah in repentance and ask for forgiveness.

But there is another category that we sometimes overlook: Huquq al-‘Ibad—the rights of people. I have my wife, my children, my parents, my brothers and sisters, my relatives, my neighbours, and the wider human community around me. How I deal with these people is also a matter of accountability before Allah.

If I wrong another human being, I cannot simply assume that my prayers and fasting will erase the wrong I have done to that person. The Qur’anic principle of justice requires us to take the rights of others seriously. And this is where I want to focus particularly on the relationship between husband and wife.

The Husband-Wife Relationship: I am a man. I am a husband. Like other men, I have grown up within a social environment that carries certain ideas about masculinity. Among these ideas is the strange notion that a man should not show too much affection towards his wife.

If a man becomes openly loving and considerate towards his wife, someone may jokingly—or sometimes seriously—say: “You were a good man before, but now you have become zan-mureed!” In other words, you have started following your wife.

But why should love, tenderness and respect towards one's wife be considered a weakness? What exactly is a taboo? It is a social or cultural custom that discourages or prohibits a particular behaviour. And sometimes these taboos are so deeply embedded in us that we follow them without ever asking whether they have any moral or religious basis.

I have been thinking about these things myself. A very close friend of mine, Imran, with whom I once went for Hajj, shared something with me that made me think deeply. He is around my age, and I noticed a significant change in the way he related to his wife. I asked him about it. He shared some very powerful reflections with me. I told him:

“Imran, I am going to make a clip about this because you have opened my eyes as well. Since I make these clips, I want to take this message to other people.”

So I want to acknowledge something very clearly: the thoughts I am sharing here originated from those reflections of my friend Imran. I am deeply indebted to him for them.

The Problem of Male Chauvinism: There is a form of male chauvinism within many of us. Chauvinism means an excessive prejudice in favour of one's own group or one's own interests. When this takes the form of male chauvinism, a man can begin to believe that because he is a man, he is naturally entitled to greater authority, greater freedom and greater control.

And because a man may possess greater physical strength, he may even begin to think that this gives him the right to dominate his wife. That is where the real danger begins. The problem is not masculinity itself. The problem is when masculinity becomes detached from responsibility, compassion, and accountability.

A man may remember that he is physically stronger, but forget that he has been entrusted with responsibilities.

Worship Is Not Enough: This is why I believe that our religious life cannot be limited to prayer, fasting and dhikr. We need all of these things. But alongside them, we need to learn how to treat our wives with compassion, gentleness, affection, and respect. In fact, this is itself part of our religious responsibility.

We often speak about the elevated position of one's mother. The famous hadith in which the Prophet Muhammad (peace and blessings be upon him) was asked who deserved the greatest right over a person mentions the mother three times before the father. This beautifully illustrates the honour given to the mother.

But there is another relationship that deserves our attention. The first human relationship in this world was not that of mother and child. It was the relationship between Adam and Hawwa—husband and wife.

Allah created Adam and then created his spouse. Thus, the marital relationship is foundational to human society. If this relationship is healthy, it can become a source of stability for the entire family. If it is damaged, its effects can spread throughout the family.

There is an old philosophical maxim: “Know thyself.” I would add: true happiness requires us to honestly examine ourselves. After many years of marriage, I have realised that one of the most difficult things is to identify one's own shortcomings. It is easy to identify what my wife did wrong. It is much harder to ask: What did I do wrong?  What could I have done differently? Was my tone unnecessarily harsh? Did I hurt her dignity? Did I listen to her? Did I fulfil her rights? Did I allow my ego to become more important than my relationship? These are uncomfortable questions. But conscious living requires us to ask them.

Religion Is Not Merely a Private Affair: We sometimes hear that religion is a private affair. I do not think it is that simple. The Qur’an says in Surah al-‘Asr:  وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

“And they urge one another to the truth, and they urge one another to patience.”
Qur’an 103:3

We are therefore encouraged to remind one another about truth and patience. That is what my friend Imran did for me. And now I am sharing those reflections with you.

Even Love for Our Children Can Become Unequal: Before coming directly to husbands and wives, there is another uncomfortable reality in our society. Consider the way daughters are sometimes treated in matters of inheritance. A daughter's rightful share may be denied while sons receive what should belong to her.

Why does this happen? One reason can be that our emotional attachment to sons is not always the same as our attachment to daughters. But if a father genuinely develops the same compassion and love for his daughter as he has for his son, could he so easily deprive her of her rightful inheritance? Love changes the way we see people.

And perhaps this is also the key to improving our marriages.

“They Are Garments for You”: The Qur’an gives us a remarkably beautiful description of marriage. Allah says in Surah al-Baqarah: “They are clothing for you and you are clothing for them.” Qur’an 2:187

What a profound metaphor. Clothing is close to the body. It protects. It provides comfort. It conceals one's vulnerabilities. It gives dignity. And it is something we live with every day. The Qur’an therefore describes husband and wife as garments for one another. The relationship is intimate, protective and deeply personal.

It also provides a legitimate framework for human sexual needs and protects society from sexual disorder and promiscuity. The husband-wife relationship is therefore not some secondary aspect of life. It is one of the closest human relationships we have.

Accountability Begins at Home: Now let me bring this back to myself. I know that I shall be held accountable for my deeds. The Qur’an reminds us in Surah al-Zalzalah: “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” Qur’an 99:7–8

If this is true, then I cannot separate my religious life from the way I behave at home. I can pray. I can fast. I can recite the Qur’an. I can speak about religion. But how do I treat my wife? How do I treat my children? How do I treat my parents? How do I treat the people closest to me? For a married man, the circle of responsibility begins very close to home. And that is why I do not want to fail there.

Imagine standing before Allah and being confronted with the complaint:“This person made my life miserable. He did not take care of me. He did not give me my rights. He was cheerful with his friends, but harsh with me at home. He could smile and speak gently to everyone outside, but he did not extend the same kindness to me.”

What would I say? What would I do? That thought alone should produce a sudden realisation within me.

Rise Above the Ego: The answer begins with one simple but difficult commitment: I have to rise above my ego. I have to put my ego behind me. I do not have to win every argument. I do not have to prove that I am the man. I do not have to raise my voice simply because I can. I have to ask myself what is more important: my ego or my marriage? My pride or my wife's dignity? My need to win an argument or my responsibility before Allah?

For me, the answer has to be clear.

Respect Her in Public and in Private: A particularly important area is public behaviour. A man should not humiliate or reprimand his wife in front of other people. It is not acceptable to behave lovingly towards her in public merely to maintain appearances while treating her harshly at home. That is not genuine goodness. It is not enough to look like a loving husband.

I have to work on becoming one.

I also need to recognise that women can be deeply sensitive to words, attitudes and public humiliation. Men can be sensitive too, of course. But whatever the differences between men and women, deliberately hurting one's spouse's dignity is never a virtue. I have to work on myself. I have to overcome these inherited taboos. I have to overcome the tribal mindset that equates authority with harshness.

Gentleness as a Lifestyle: And here is perhaps the most important point. Treating one's wife well cannot be something we do once in a while. It has to become a lifestyle. Not once. Not twice. Every day. Speak gently. Show affection. Listen. Give respect. And when emotions rise, learn to exercise restraint.

Perhaps my wife may sometimes say something harsh.I can answer. I have a voice. Perhaps, as a man, my voice may naturally be louder. But I can choose not to use that strength against her. I can remain silent for the sake of Allah. This is not weakness.

This is self-control. And genuine gentleness can be reciprocated. When a husband consistently treats his wife with tenderness, affection and respect, that kindness can transform the atmosphere of the home.

Paradise Begins Here (It is my choice)!: We often imagine Paradise as something that begins after death. But perhaps the values of Paradise can begin much earlier. A home filled with mercy. A husband and wife who speak gently to one another. Children who see affection rather than hostility. Parents who are respected. A family in which people feel safe, valued and loved. These are not merely worldly comforts. They are manifestations of values that Islam itself teaches us to cultivate. And this is why I want to say something to myself before I say it to anyone else. Perhaps we need to go to our wives and say: “I am sorry.” And then say: “Henceforth, I will be a good husband.”

We must learn to say this. Indeed, I must learn to say this.

Because perhaps the journey towards becoming a better believer does not begin somewhere far away. Perhaps it begins at home. With the person sitting beside us. With the person whose rights we encounter every single day.

And perhaps the first step towards fulfilling Huquq al-‘Ibad is simply learning to treat the person closest to us with the dignity, tenderness, and love that we ourselves would wish to receive.

I am telling you that a woman will reciprocate this in a very good way. She will reciprocate that gentleness, that tenderness and affection, and love of the husband, in a very beautiful and excellent manner. And the life of Paradise will not begin only in the Hereafter; it will begin in this world.

I am reminded, in passing, of an extremely beautiful saying of the Prophet (peace and blessings be upon him). He said that whoever treats his wife and children with tenderness, gentleness, and love will be with me in Paradise in this manner.

So, while we are talking in this vein, let us also apologise to our wives and tell them: henceforth, I will be a good husband.

We must learn to say this.

I must learn to say this.

Aamir I. Yazdani
MPhil Islamic Thought & Civilization (PAKISTAN)
MSc Irrigation Engineering (UK)

 

Shaytan Saw Paradise. He Saw Hell. Yet He Rebelled - Direct English Rendering of Ghamidi Sahib's YouTube Clip

 Source Note: This is a direct English rendering of a YouTube clip by Mr. Javed Ahmad Ghamidi, Al Mawrid. The content has been translated faithfully into English with grammatical refinement, without interpretive additions.

Question: When a person is born, whatever religion he is born into, 99 percent of the time he follows that religion. So how would it be just that those who are born Muslim have such a high probability of remaining Muslim and then entering Paradise? If Allah calls Himself the Judge, this does not seem like a very judicial decision. At least Danish does not think so. 

This leads to another question of mine. There is naturally doubt in a person’s heart. I also sometimes have doubts: when I wake up for Fajr in the morning and I am sleepy, am I really doing the right thing, or perhaps we are mistaken? So I want an answer to both questions.

The second question arising from this is: Shaytan had seen Hell and Paradise—he had seen everything. If someone were to show me Paradise and Hell, and Allah Himself were to tell me directly, I would never commit a sin. So how could Shaytan, after seeing all of this, go completely mad and rebel so enormously? How is that possible?

Response: Regarding the first question, I would say that this is a myth—the Qur’an has rejected it. The Qur’an says that the group affiliations you have in this world—some calling themselves Muslims, some Jews, some Christians—will not be the basis upon which judgment is made in the Hereafter.

A criterion of merit has been established for the Day of Judgment. Whoever fulfills that criterion will enter Paradise. Allah has stated this while mentioning all these groups, beginning with the Muslims:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ

In other words, no one will enter Paradise simply on the basis of belonging to one of these groups. When the Jews made precisely this claim—that they were Allah’s chosen people—Allah said, in effect, “Show Me when I ever made such a promise.”

If you ever read Surah al-Baqarah with a simple translation, you will see that the entire subject of the Surah is that salvation is not based on belonging to a particular group. There is a criterion, and whoever fulfills it will enter Paradise.

There, these divisions and group affiliations will all disappear. People will be raised according to their true reality. Whoever possesses genuine faith will be recognized there as a true Muslim. The meaning of being a Muslim will then become clear.

Here, we are simply born into a particular family. We take the name and identity of whatever religion we were born into, and then continue living largely unconsciously. The Qur’an has never said that this is the basis of salvation. It has made the matter absolutely clear and has stated the criterion in three points. This is the standard against which every individual will be judged.

Yes, someone may have lived in a remote place. Yes, perhaps the message of a prophet reached him—or perhaps it did not. These circumstances will also be taken into consideration. But the fundamental criterion is clear.

The Jews made exactly the same claim that we sometimes make today, and Allah rejected it with such force that someone who genuinely reads the Qur’an should not even have this question arise in his mind. These are merely the ideas of our ordinary, ignorant people.

Regarding the second question

As for the second question, let me say this: I know what a human being is. Iblis was from the jinn, and I do not know the nature of rebellion among the jinn.

My experience regarding human beings is that even if you remove the veil and show them reality directly, they can still rebel. They stand against God. They stand against His prophets. A prophet may lift the veil to a very great extent before them, yet they are still prepared to fight against him.

Consider Abu Jahl at the Battle of Badr. Have you ever seen the prayer he made there?* He too raised his hands in prayer and called upon Allah. This gives you an idea of how far a human being—who has been given intention and free choice—can go.

Iblis was from the jinn. The jinn, too, have been given intention and free choice like us. They have been placed under trial like us. They too will one day be brought before God for judgment. They too have Paradise and Hell. That is why rebellion also arose among them.

This rebellion became particularly evident when the human being was created, and that is why this story became so prominent.

Now look at Surah al-Jinn. The jinn themselves say that among them there are many rebellious people. This does not refer to Iblis. They also say that among them are righteous people and those who remain on the right path.

They too are a community like ours—a very large community. Allah has created them within this material universe, and they too live within it. The Qur’an has described many things about them. Their situation of being tested is also essentially similar to ours.

Therefore, we should not conclude that only Iblis rebelled after seeing realities. We human beings also repeatedly rebel even after seeing realities.

Look at the story of Pharaoh in the Qur’an. Look at what happened when Moses stood before him and the veil was lifted to such an extent. The Qur’an says that nine signs were given to him—nine extraordinary signs became manifest.**

After reading the details of those signs, a person is astonished: how could anyone still deny after seeing all this? And when did Pharaoh finally believe? When he was drowning and destruction had overtaken him.

So when a human being stands at the station of intention and free choice, there are essentially two kinds of tests in which we are placed.

One is the test of group affiliation and partisanship. You see people bound by sects, by races and nations; people become prepared to kill and be killed for these identities.

Similarly, there is another deeply rooted human tendency stated by Adler***: the instinct for superiority. Allah has described this as one of the strongest human dispositions. It manifests itself among nations; races fight one another over it, and human beings develop feelings of superiority and arrogance.

What is all this? Do they not understand the principles upon which this world has been created? Therefore, there is nothing surprising about Iblis having done this. His story is mentioned so prominently because at the very beginning of our own human story, he rebelled. Among the jinn, however, such rebellion had existed even before this. There were already rebellious beings among them.

Because he rebelled in relation to us, his story has been narrated in the Qur’an and by the prophets in connection with our own story.

And as for the claim that he had already seen Paradise and Hell, that is not correct. He had not seen Paradise and Hell. Their existence in the sense of his having seen them has not been established. When they come, we too will see them.

Arranged by:
Aamir I. Yazdani
MPhil Islamic Thought & Civilization (PAKISTAN)
MSc Irrigation Engineering (UK)

*[Note: The report commonly cited is that at Badr, Abu Jahl invoked Allah for a judgment between the two sides. The wording reported is:

اللَّهُمَّ أَقْطَعُنَا لِلرَّحِمِ، وَآتَانَا بِمَا لَا نَعْرِفُ، فَأَحِنْهُ الْغَدَاةَ، اللَّهُمَّ أَيُّنَا كَانَ أَحَبَّ إِلَيْكَ، وَأَرْضَى عِنْدَكَ، فَانْصُرْهُ الْيَوْمَ

“O Allah, whoever among us has severed the ties of kinship and brought us something we do not recognize, destroy him this morning. O Allah, whichever of us is more beloved and more pleasing to You, grant him victory today.”

This is particularly striking because Abu Jahl was effectively asking Allah Himself to determine which side was in the right, believing that Allah would grant victory to whoever was more beloved and pleasing to Him. The report connects this with Qur’an 8:19:

إِن تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ...

“If you sought a judgment, then the judgment has come to you…” (Qur’an 8:19).]

**[The statement of nine clear signs is in the Qur’an:

وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ

“And We certainly gave Moses nine clear signs.”
— Qur’an 17:101

The Bible, particularly Exodus 7–12, describes a series of signs/plagues before Pharaoh, but the traditional biblical account counts ten plagues, not nine.

Plague: Bible reference

1.       Water turned to blood: Exodus 7:14–25

2.       Frogs: Exodus 8:1–15

3.       Gnats / Lice: Exodus 8:16–19

4.       Flies: Exodus 8:20–32

5.       Death of livestock: Exodus 9:1–7

6.       Boils: Exodus 9:8–12

7.       Hail: Exodus 9:13–35

8.       Locusts: Exodus 10:1–20

9.       Darkness: Exodus 10:21–29

10.  Death of the firstborn: Exodus 11:1–10; 12:29–32]

 ***[Alfred Adler, the Austrian psychologist and founder of Individual Psychology, regarded the striving for superiority as a fundamental human tendency. He argued that people naturally seek to overcome feelings of limitation, develop their abilities, and achieve significance. This striving can become unhealthy when it turns into a desire to dominate or feel superior to others; ideally, it should lead to self-improvement, competence, and contribution to society.]