The Ground Level: Nearly Similar Obligations

The Difference Between Men and Women's Obligations

The Ground Level: Nearly Similar Obligations

There is a minute difference between the obligations of the two genders as far as the obligations of the ground floor are concerned. Faith is an essential pre-requisite for the salvation of all human beings irrespective of their gender. The words occurring in Surah Al-'Asr and Surah Al-Teen:

"save those who believe and do good works"

are general in nature applying to both men and women. Furthermore, it is categorically stated in the Ayah 124 of Surah Al-Nisa that those who act righteously, be they male or female, will surely enter Paradise 

"And who so does good works, whether of male or female, and lie (or she) is a believer, such will enter paradise”

The foremost duty of every Muslim, man or woman is to attain firmness of Faith. Then daily prayers and fasting in the month of Ramadan, both being equally compulsory for men and women. Zakah and Hajj are the duties to be fulfilled by both men and women, who have the ability (physical and financial) to perform them. In addition, women cannot perform Hajj unless and until there is a Mahram to escort them.(Mahram refers to the male with whom a woman can directly interact without having to completely cover herself.) 

Similarly all the restrictions regarding Halal and Haram are the same for both genders. In short, obedience to Allah (SWT) and His Prophet (SAW) in all spheres of life is meant for the whole mankind, irrespective of any difference in gender.

The slight difference between the obligations of men and women at the ground level can be understood via the example of Salah. Women are exempted from the congregational prayers and encouraged to pray at home. At home, it is preferred that they pray in a room instead of the lawn. If the room happens to have a small chamber in it, then the chamber is preferred over the room. Exceptional has been the case of the congregational Friday and 'Eid prayers. Women were encouraged by the Prophet (SAW) to attend these two prayers. This was due to the fact that no communication media and other means of propagation (books, magazines or audio/visual facilities) were available in those days. The sermons of Friday and 'Eid prayers were the sole source of education and information for them. However, these are two exceptions and the overriding rule is that it is better for ladies to offer their prayers privately in their homes rather than at public places.

Besides these and other negligible differences, the duties of Muslim men and women at the first stage are similar in nature. It will be pertinent here to discuss three important verses (34-36) of Surah Al-Ahzab. Although the direct addressees of these Ayahs are the wives of the Prophet (SAW), all Muslim women have been indirectly addressed through them. 

The first of these Ayahs deals with the acquisition of real and conscious faith, the primary source of which is the Qur’an itself. Indeed it is reading the Holy Qur'an, learning and teaching it and pondering over it that gives rise to faith and strengthens our conviction. The Ayah reads:

"And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo, Allah is Subtle, Aware [Al Qur’an 33:34]

The wives of the Prophet (SAW) are being addressed here. It was in their houses that the Prophet (SAW) received the Divine revelation (Wahi), recited its verses, and preached the words of wisdom (Hikmah). The word Hikmah here refers to the Holy Qur'an, the fountainhead of knowledge and wisdom. 

Moreover, he (SAW) used to explain the Holy Qur'an in the form of Hadith which also reflected the wisdom of Qur'an. The first and foremost lesson that is evident from the verse is that we are being told to engage ourselves in reading and comprehending the Holy Qur'an and Hadith, and in comprehending the Holy Qur'an and Hadith, and in learning and teaching them. For this is what will sustain and enrich our belief in Allah (SWT) as well as bolster and reinforce it. If we hasten to the stage of preaching without first sufficiently strengthening and entrenching our own belief, we will be putting the cart before the horse. 

Source: Religious Obligations of Muslim Women (A Book by Dr Israr Ahmad)

The Three Levels of Our Religious Duties: An Analogy of a Building

The Three Levels of Our Religious Duties: An Analogy of a Building.

In order to understand the true nature of our religious obligations, it will be helpful to use the analogy of a building with three floors. With the help of this analogy, the duties that are particular to men will be explained first. Then, the duties that are equally applicable to women and men and duties with disparities between the two genders will be pointed out.

As mentioned, the building comprises of three floors, standing on four pillars. On the ground floor all you can see are the pillars, as there are no walls, but of course there is the foundation beneath the pillars that supports them. Higher floors are dependent on the floors below them. In that respect, top floor is the highest but not the most important part of the building. Most important part is the foundation, while the pillars become the second most important, for they carry the weight of whole the structure. If the foundation or the pillars are weak, the whole structure would collapse. It is important to note that on the second and third floors, the pillars, hidden behind walls, though still present, become invisible.

The building accurately represents our religious obligations. The foundation of this building is Faith (Iman), on which depends the strength of the structure. If the foundation is deep and firmly entrenched in the ground, the above lying structure will be unshakable. On the other hand, if the foundation itself is weak and unstable, the building can come crashing down any moment.

The pillars are the four obligatory forms of worship: Salah, Saum, Zakah, and Hajj (The obligatory daily prayers, Fasting during the month of Ramadan, Annual obligatory charity, Pilgrimage to Makkah). In the Holy Qur'an, Salah is always preceded by Zakah, however, in the building, Salah is placed adjacent to Saum as both forms of worship are obligatory for all Muslims. Whereas Zakah and Hajj are binding upon only those Muslims who possess physical and financial capacity to perform them.

The roof of the first level can be referred to as Islam, Ita’a, Taqwa, and 'Ibadah (‘Submission', 'resignation' and 'surrender' , 'Obedience' , Being conscious of Allah (SWT) , 'Slavery' to Allah (SWT)). The basic demand conveyed through these four terms is for the individual to submit and surrender wholeheartedly to the commands of Allah (SWT) and His messenger (SAW), becoming in the truest sense of the word, an 'Abd' - 'slave', thereby fulfilling the very purpose of her creation. As Allah (SWT) says:

"I created the 'jinn' and humankind only that they might worship Me." [Al-Qur’an 51:56]

When this submission, obedience, and piety reaches its climax, Islam becomes lhsan -- the level of consciousness characterized by the feeling that one is in constant presence of Allah (SWT). This is the ground floor of the edifice we are describing.

At the second level, the person invites others towards the message of Islam, striving to the best of his ability to spread and propagate (Tableegh & Da’wah) it. He enjoins good and forbids evil (Amr bil Maroof wa Nahi ‘Anil Munkar) and performs the sublime duty of being witness-bearer against mankind (Shahadah ‘Al an-Naas) so that on the Day of Judgment mankind would not be able to proclaim their ignorance regarding the message of Islam.

The third floor of the building is representative of the establishment of the just social, economic and political system of lslam (Iqamah Al Deen). Terms such as Islamic Revolution and Takbeer ar-Rabb (To glorify and proclaim the greatness of Allah (SWT)) are employed at this level. The goal is to implement Islam in its totality so that the Word of Allah (SWT) reigns supreme as stated in a Hadith:

"So that the word of AlIah becomes supreme.” [Bukhari, Muslim]

The intended objective is that the "Word of Allah" becomes the law of the land taking precedence over everything else until the whole social structure including the parliament and judiciary are subordinate to it. To work towards this end by utilizing all of one's material and mental resources, to live for this cause and be ready to die for it, is what constitutes the third and the highest level of our religious responsibilities.

Source: Religious Obligations of Muslim Women (A Book by Dr Israr Ahmad)

To be Continued...

The Importance of Religious Obligations - Religious Obligations of Muslim Women

The Importance of Religious Obligations

It is essential for every individual to acquire a comprehensive understanding of his religious obligations. If a person is ignorant of the duties assigned to him by Allah (SWT) through His Deen (the comprehensive code of life), he will be unable to perform his obligations in true spirit. Similarly, if one's concept of the duties incumbent upon him is deficient in any way, he can only partially carry out his religious responsibilities. In such a case he is likely to meet with failure on the Day of Judgment no matter how sincerely committed he might have been to his religion in his opinion.

Another aspect of this problem is equally important that concerns women in special. There is a possibility that a person might take upon himself certain responsibilities that his religion has not imposed on him. This is bound to lead to disastrous consequences because even the desire to do good, when it exceeds the prescribed boundaries, gets channelized to completely undesirable directions. Monasticism, for instance, is the result of human extremism in trying to be pious. It was the desire to do good that led to the concept of celibacy in Christianity which later became the breeding ground for vice and immorality. Hence, negative and undesirable consequences are bound to follow if anyone overburdens his responsibilities. 

Therefore we must learn and understand our true religious duties and must not burden ourselves with the duties that have not been imposed upon us. When an individual begins to assign certain duties to himself other than the ones Allah (SWT) has imposed on him, he exposes himself to the danger of the Qur'anic indictment stated in Surah Al-Nisa:

"We appoint for him that unto which he himself has turned and expose him unto Hell, a hapless journey's end.” [Al-Qur’an 4:115]

In other words Allah (SWT) lets him opt for the way he himself has chosen and withdraws His support and help.

Therefore, with respect to the obligations we owe to Allah (SWT), we must have a comprehensive consciousness regarding the rights of Allah (SWT) that we have to fulfill, the rights of our 'self upon us and the rights regarding our fellow human beings. We have to learn to distinguish between legitimate and illegitimate, legal and illegal as ordained by Allah (SWT).

If we blindly follow our wayward desires, we are bound to cross our limits into the forbidden (Haram). Similarly we have to perform our duty towards people, and mankind in general, according to the tenets set by Allah (SWT). If this principle is duly followed, our vision will remain clear and our target defined. If, on the other hand, we follow our own whims and desires, we will deviate from the divinely prescribed path.

Source: Religious Obligations of Muslim Women (A Book by Dr Israr Ahmad)