Hadith Quotes

When you see a person who has been given more than you in money and beauty, then look to those who have been given less.

ما يصيب المسلم من نصب ولا وصب ولا همّ ولا حزن ولا أذى ولا غمّ - حتى الشوكة يشاكها - إلا كفّر الله بها مِن خطاياه No fatigue, disease, sorrow, sadness, hurt or distress befalls a Muslim - not even the prick he receives from a thorn - except that Allah expiates some of his sins because of it. (Sahih al-Bukhari, Book 70, #545)

من قال عليّ ما لم أقل فليتبوأ مقعده من النار Whoever ascribes to me what I have not said then let him occupy his seat in Hell-fire! (Sahih al-Bukhari, Book 3, #109)

Seek knowledge from the Cradle to the Grave

Whoever treads a path seeking knowledge, Allah will make easy for him the path to Paradise." (reported by Ibn Majah and others, fulfilling the conditions of Imam al Bukhari and Imam Muslim)

Sayings of the Prophet Trust: Trust in God – but tie your camel first.

Don't waste water even if you were at a running stream

Ibn Mas'ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I tell you who is unlawful for the Fire - or the one for whom the Fire is unlawful? It is unlawful for everyone who is easy, flexible, modest and uncomplicated.

Ka'b ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two hungry wolves loose among sheep do not cause as much damage as that caused to a man's deen by his greed for money and reputation.

Of course, a single verse of the Holy Qur'an or a hadith moves the faithful to good actions, but volumes of books would not move an unwilling person who is like an ass carrying a load of books.

The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger. (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami’, 3859)

Do not be a people without a will of your own saying: If others treat well you will also treat well and if they do wrong we will do wrong; but accustom yourselves to do good if people do good and do not do wrong if they do evil.

Live in this world as if you are a stranger or a wayfarer

Saying of the Prophet Understanding Speak to everyone in accordance with his degree of understanding.

Saying of the Prophet Struggle The holy warrior is he who struggles with himself.

Saying of the Prophet The Tongue A man slips with his tongue more than with his feet.

Saying of the Prophet Food Nobody has eaten better food than that won by his own labour.

A hadith states, “Anxiety is half of aging.” Another hadith states, “Righteousness will lengthen your life.

Teaching: One hour's teaching is better than a whole night of prayer. Saying of the Prophet

Saying of the Prophet The Judge A man appointed to be a judge has been killed without a knife.

Saying of the Prophet Helping others I order you to assist any oppressed person, whether he is a Muslim or not.

Saying of the Prophet Practice Who are the learned? Those who put into practice what they know.

Treat this world as I do, like a wayfarer; like a horseman who stops in the shade of a tree for a time, and then moves on.

O God as Thou hast made my form beautiful so make my character beautiful.

Saying of the Prophet Ink and Blood The ink of the learned is holier than the blood of the martyr.

Saying of the Prophet Desire Desire not the world, and God will love you. Desire not what others have, and they will love you.

Saying of the Prophet Truth Speaking the truth to the unjust is the best of holy wars.

Saying of the Prophet Obligation to Learn The pursuit of knowledge is obligatory on every Muslim.

Saying of the Prophet. Ink and Blood: The ink of the learned is holier than the blood of the martyr.

Saying of the Prophet THE PEOPLE It is the people who are God's family. (Muhammad the Prophet)

Saying of the Prophet Death Die before your death.

The Messenger of Allah ﷺ said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen." (Muttafaqun 'alaih) Riyaadhus Sholihin Book 13, Hadith 1376

Whatever else it may be, the Qur’an is no work of history. Startlingly, were it not for all the commentaries elucidating its mysteries, all the biographies of the Prophet, and all the sprawling collections of hadiths—none of which, in the form we have them, pre-dates the beginning of the third century after the hijra—we would have only the barest reason to associate it with a man named

In the Islamic tradition a distinction is made between two holy wars, the "greater holy war" (el-jihadul-akbar) and the "lesser holy war" (el-jihadul-ashgar). This distinction originated from a saying (hadith) of the Prophet, who on the way back from a military expedition said: "You have returned from a lesser holy war to a great holy war." The greater holy war is of an inner and spiritual nature; the other is the material war waged externally against an enemy population with the particular intent of bringing "infidel" populations under the rule of "God's Law" (al-Islam). The relationship between the "greater" and "lesser holy war", however, mirrors the relationship between the soul and the body; in order to understand the heroic asceticism or "path of action", it is necessary to understand the situation in which the two paths merge, the "lesser holy war" becoming the means through which a "greater holy war" is carried out, and vice versa: the "little holy war", or the external one, becomes almost a ritual action that expresses and gives witness to the reality of the first. Originally, orthodox Islam conceived of a unitary form of asceticism: that which is connected to the jihad or "holy war".

Saying of the Prophet Accusations Anyone reviling a brother for a sin will not himself die before committing it.

Saying of the Prophet Some behaviour I am like a man who has lighted a fire, and all the creeping things have rushed to burn themselves in it.

Saying of the Prophet Humility Humility and courtesy are themselves a part of piety.

But when a faithful Muslim is alone by himself, he is not lonely. As a matter of fact being alone is prized by faithful Muslims. There is a Hadith from Imam Sajjad (A.S.) in which the Imam is quoted as saying: 'If all between the East and West were to die, I would not feel lonely as long as the Qur'an was with me.

Imam Mawlūd then says that one should hasten “to fulfill [God’s] command” and be “wary of the subtle encroachment of bad manners,” namely, faults that one is unaware of. A hadith states, “One of you will say a word and give it no consideration, though it will drag the person [who uttered it] through Hellfire for 70 years.

It was narrated from Mu‘adh bin Jabal that the Messenger of Allah (Peace Be Upon Him) took him by the hand and said: “O Mu‘adh, by Allah I love you. He said: I advise you, O Mu‘adh,  that you never leave saying after every prayer: ‘O Allah, help me to remember You, thank You and worship You properly.

Saying of the Prophet Tasks Whoever makes all his tasks one task, God will help him in his other concerns.

Saying of the Prophet. Lies, promises, trust He is not of mine who lies, breaks a promise or fails in his trust.

As Rumi reminds us, a bee and a wasp may drink from the same flower, but one produces nectar and the other a sting. We must choose the nectar.

The hadith states that the second sign of wretchedness is a lack of modesty or shame. Among the words revealed to humanity are, “If you feel no shame, do what you will.

It has been recorded in a Hadith that the Prophet said, (Do not hold back (your wealth) or else Allah will hold back from you.)

May his nose be rubbed in the dust, may his nose be rubbed in the dust, may his nose be rubbed in the dust.” It was said: “Who, O Messenger of Allah?” He said: “The one whose parents, one or both of them, reach old age during his lifetime and he does not enter Paradise.

Although the word Jihad standing by itself means “struggle,” what Westerners need to focus on when reading the Hadith regarding Mohammed’s Jihad is similar to the focus needed when reading Mein Kampf (My Struggle) by Adolph Hitler.

Whoever obeys me will enter Paradise and whoever disobeys me has refused.

Saying of the Prophet Sleep Sleep is the brother of death.

Teaching One hour's teaching is better than a whole night of prayer.

Saying of the Prophet Monkishness No monkery in Islam.

There are two blessings which many people do not make the most of (and thus lose out): good health and free time.

The intensive studies of the Qur'an and Hadith in the last four years have revealed a system of classifying human embryos that is amazing since it was recorded in the seventh century A.D... the descriptions in the Qur'an cannot be based on scientific knowledge in the seventh century...288 (Dr. Keith L. Moore, Professor Emeritus, Department of Anatomy and Cell Biology, University of Toronto)

I have identified five precepts central to the faith that have made it resistant to historical change and adaptation. Only when these five things are recognized as inherently harmful and when they are repudiated and nullified will a true Muslim Reformation have been achieved. The five things to be reformed are: 1. Muhammad’s semi-divine and infallible status along with the literalist reading of the Qur’an, particularly those parts that were revealed in Medina; 2. The investment in life after death instead of life before death; 3. Sharia, the body of legislation derived from the Qur’an, the hadith, and the rest of Islamic jurisprudence; 4. The practice of empowering individuals to enforce Islamic law by commanding right and forbidding wrong; 5. The imperative to wage jihad, or holy war.

rasulullah s.a.w bersabda: sesiapa yg inginkan kebahagiaan didunia, maka perlulah dia berilmu, sesiapa yg inginkan kebahagiaan di akhirat, maka perlulah dia berilmu, barangsiapa yg inginkan kebahagiaan didunia dan akhirat, maka perlulah dia berilmu :) hadith riwayat, abu hasan al mawardi

The Koran is compared wrongly to the Bible. The Koran is only 14% of Islam’s sacred texts and does not contain nearly enough information to tell someone how to be a Muslim. The Muslim Bible would be the Koran, the Sira and the Hadith. Measured by the textual doctrine, Islam is 86% Mohammed and 14% Allah.

We all want love. From God, and from the creation. We are all running towards something. Ironically, the more we run after the creation, the more the creation runs away from us! As soon as we stop running after the creation, and reorient, as soon as we start running towards God, the creation runs after us. It’s a simple, simple formula: Run towards the creation, you lose God and the creation. Run towards God, you gain God *and* the creation. Allah is “Al Wadood” (The Source of Love). Therefore, love comes from God—not people. “To acquire love…fill yourself up with it until you become a magnet.” When you fill yourself with the Source of love (Al Wadood), you become a magnet for love. Allah teaches us this in the beautiful hadith Qudsi: “If Allah has loved a servant [of His], He calls Gabriel and says: “I love so-and-so, therefore love him.’” He (the Prophet pbuh) said: “So Gabriel then loves him. Then he (Gabriel) calls out in Heaven, saying: ‘Allah loves so-and-so, therefore love him.’ And the inhabitants of Heaven love him. Then acceptance is established for him on earth.” [Bukhari, Malik, & Tirmidhi] We’re all running. But so few of us are running in the right direction. We have the same goal. But to get there, we need to stop. And examine if we are running towards the Source–or just a reflection.

Islam was, at least during its first centuries, the religion of reasoning, responsible individuals capable of telling what was true from what was false as long as they were well equipped to do so, as long as they possessed the tools of knowledge - specifically, the collections of Hadith. The fact that, over the course of centuries, we have seen believers who criticize and judge replaced by muzzled, censored, obedient, and grateful Muslims in no way detracts from this fundamental dimension of Islam.

A Bedouin said to the Messenger of Allah (Peace Be Upon Him): “When will the Hour be?” The Messenger of Allah (Peace Be Upon Him) said to him: “What have you  prepared for it?” He said: “Love for Allah and His Messenger.” He said: “You will be with those whom you love.

Whoever believes in Allah and the Last Day, let him honor his guest.

A man will follow the way of his close friends, so let one of you look to whom he takes as a close friend.

Look at the one who is at a lower level than you, and do not look at the one who is above you, for that may keep you from scorning the blessing of Allah.

Leave that which makes you doubt for that which does not make you doubt. Truthfulness brings tranquility whilst lying sows doubt.

Part of a person’s being a good Muslim is his leaving alone that which does not concern him.

Saying of the Prophet Objects It is your attachment to objects which make you blind and deaf.

Allah has forbidden to you disobedience towards mothers.

For every disease there is a remedy.

Dicho del Profeta Deseo No desees el mundo y Dios te amará. No desees lo que otros posees, y ellos te amarán.

Dicho del Profeta Quienquiera que injurie a su hermano por un pecado, no morirá antes de haberlo cometido él mismo

Dicho del Profeta Soy como un hombre que ha encendido una hoguera y todas las cosas vivientes han corrido a quemarse en ella.

Among the best of you are those who are best in attitude.

The most perfect of the believers in faith are the best of them in attitude, and the best of you are those who are best to their wives.

Frequently remember the destroyer of pleasures - i.e., death.

The deceased is followed by three things; two go back and one remains with him. He is followed by his family, his wealth and his deeds, then his family and wealth go back and his deeds remain.

In language that would have been unthinkable just a few years ago, a young Moroccan named Brother Rachid last year called out President Obama on YouTube for claiming that Islamic State was “not Islamic”: Mr President, I must tell you that you are wrong about ISIL. You said ISIL speaks for no religion. I am a former Muslim. My dad is an imam. I have spent more than 20 years studying Islam. . . . I can tell you with confidence that ISIL speaks for Islam. . . . ISIL’s 10,000 members are all Muslims. . . . They come from different countries and have one common denominator: Islam. They are following Islam’s Prophet Muhammad in every detail. . . . They have called for a caliphate, which is a central doctrine in Sunni Islam. I ask you, Mr. President, to stop being politically correct—to call things by their names. ISIL, Al-Qaeda, Boko Haram, Al-Shabaab in Somalia, the Taliban, and their sister brand names, are all made in Islam. Unless the Muslim world deals with Islam and separates religion from state, we will never end this cycle. . . . If Islam is not the problem, then why is it there are millions of Christians in the Middle East and yet none of them has ever blown up himself to become a martyr, even though they live under the same economic and political circumstances and even worse? . . . Mr. President, if you really want to fight terrorism, then fight it at the roots. How many Saudi sheikhs are preaching hatred? How many Islamic channels are indoctrinating people and teaching them violence from the Quran and the hadith? . . . How many Islamic schools are producing generations of teachers and students who believe in jihad and martyrdom and fighting the infidels?1

As a legal text, the Qur’an reflects its origins in a tribal or clan-based society, particularly on issues concerning inheritance, male guardianship, the validity of a woman’s testimony in court, and polygamy. This is even more obvious in the hadith, the compilation of sayings attributed to the Prophet or documenting his actions. This combination of the Qur’an and the example of Muhammad forms the basis of sharia. The derivation of these legal rules, known as fiqh, is the responsibility of Islamic jurists and takes place on the basis of ijma (consensus). When conflicts of interpretation arise, scholars consult the Qur’an and hadith.

The Messenger of Allah recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b, (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you'' The Prophet replied, (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu`bah.

There is no day on which the people get up but two angels come down and one of them says: ‘O Allah, give in compensation to the one who spends (in charity),’ and the other says: ‘O Allah, cause ruin to the one who withholds.

these traditions did not come from the Quran. They are found in hadith. From marital rites to martial restrictions, commercial laws to civil suits, the vast majority of sharia and the Islamic way of life is derived from the hadith.

Death was sweetened for the martyrs by the promise of 72 virgins waiting in paradise. She had researched the 72 virgins. The number wasn’t actually in the Quran but in the Hadith 2687, collected in the Book of Sunan. The Quran, in Sura 56, was vague on the point. And theirs shall be the dark-eyed houris, chaste as hidden pearls … A new analysis translated houris from the Aramaic dialect Syriac as “white raisins”, which put everything in a very different light.

is foolish to insist, as our leaders habitually do, that the violent acts of radical Islamists can be divorced from the religious ideals that inspire them. Instead we must acknowledge that they are driven by a political ideology, an ideology embedded in Islam itself, in the holy book of the Qur’an as well as the life and teachings of the Prophet Muhammad contained in the hadith. Let me make my point in the simplest possible terms: Islam is not a religion of peace.

Many years later when I got involved in activism, I noticed a very common thread. A lot of us girls had been psychologically abused by our mothers. A [Muslim] woman who has no control over her life craves control. There are very few outlets where that control is acceptable. In her immediate family, she cannot exert control over her husband or her son, but her daughter is fair game. All of her aggression and frustration are released in that one direction. Since, according to Hadith, Heaven is at the feet of mothers, mothers will get to determine if their children will burn in Hell for eternity or not. That is a lot of power to wield over a child. That power can have tragic results in the hands of an abusive mother. She can abuse the status and use it to control and manipulate. You must be an obedient slave to get her affection, support, approval, and, most importantly, to get into Heaven one day. She can revoke her 'blessing' at any point, keeping you in line for perpetuity.

There are three to whom Allah will not speak on the Day of Resurrection, nor will He purify them, nor will He look at them, and theirs will be a painful torment: an old man who commits adultery, a king who tells lies and a poor man who is arrogant.

There’s this story I read one time, some old-school Muslim fairy tale, maybe it was a discarded hadith I guess, but it was all about the first time Satan sees Adam. Satan circles around him, inspecting him like a used car or something, this new creation—God’s favorite, apparently. Satan’s unimpressed, doesn’t get it. And then Satan steps into Adam’s mouth, disappears completely inside him and passes through all his guts and intestines and finally emerges out his anus. And when he gets out, Satan’s laughing and laughing. Rolling around. He passes all the way through the first man and he’s rolling around laughing, in tears, and he says to God, ‘This is what you’ve made? He’s all empty! All hollow!’ He can’t believe his luck. How easy his job is going to be. Humans are just a long emptiness waiting to be filled.

The first ayât (verse) of Al-Fatiha (the most important chapter in the Qur'a-n) firmly establishes that the two names Al-Rahmân and Al-Rahîm refer to Allâh, the Supreme Power, and to Allâh exclusively. The two names' etymology stems from the same root: RAHM, which can mean "womb" or "place of origin". There is a hadîth qudsî that specifically addresses that: Allâh says, "I am al-Rahmân. I created the womb and I derived its name from My name. I will be connected to whoever stays connected to it, and I will be cut off from whoever stays cut off from it.

A person’s feet will not move on the Day of Resurrection until he is asked about four things: about his life and how he spent it, about his body and how he used it, about his wealth, from where he acquired it and on what he spent it, and about his knowledge and what he did with it.

I give you "The Human Hymn" for the times when you feel depleted, desolate and defeated. I am the Vedanta, I am the Bible, I am the Quran, I am the God Cell. I am the Torah, I am the Suttas, I am the Hadith, I am Humanitas. I am the Son, I am Jehovah, I am the Qi, I am Bismillah. I am the Vivek, I am the Ananda, I am the Bodhi, I am the Sattva. I am the Sat, I am the Shri, I am Akaal, I am Brahmasmi. I am the Prophet, I am Aminah, I am the Mother, I am the Krishna. I am the Beginning, I am the Anth, I am the Journey, I am Ananth. I am Creation, I am the Ravager, I am Qayamat, I am the Creator.

In our tradition, God says, „The heavens and the earth cannot contain Me.“ We know there are billions of stars and galaxies. Yet the Divine is saying, „No, all of that cannot contain Me. Only the heart of my faithful servant, the knower, is expansive enough to contain Me.“ It‘s a very high truth. (p. 80)

As we engage more deeply with the intellectual heritage of centuries of Muslim thinkers, we must neither romanticize the tradition as it stands nor be blindly optimistic about prospects for transformation within it. Most importantly, as we expose reductive and misogynist understandings of the Qur’an and hadith, refusing to see medieval interpretations as coextensive with revelation, we must not arrogate to our own readings the same absolutist conviction we criticize in others. We must accept responsibility for making particular choices – and must acknowledge that they are interpretive choices, not merely straightforward reiterations of “what Islam says.

A hadith in Sahih Muslim says: "Allah does not look at your appearance or your wealth but at your hearts and deeds. (no. 2654)" These verses put the whole issue of dress into a different perspective: one that reminds believers not to forget that what counts for Allah is their piety. This message is a strong antidote to capitalism's materialist culture that places success firmly in the material world, and that teaches people to be a slave to their desires, and to make pleasure their end goal ("Obey Your Thirst" proclaims a soft-drink commercial). Teenagers in the West can be killed for their Nike shoes, an indication of just how far capitalism has corrupted the human soul.

Whoever does not show mercy to people, Allah will not show mercy to him.

Bacalah al-Quran, anda akan temui Surah an-Nisa’ (Wanita) dan Surah Maryam. Bacalah al-Hadith, anda akan temui perawi-perawi hadith dari kalangan Ummahatul Mu’minin seperti A’isyah r.ah.Dalami Sirah Nabawiyyah, pasti anda akan temui wanita seperti Khadijah at-Tohiroh r.ah selaku isteri Baginda yang sentiasa memberi sokongan dan dorongan pada awal kebangkitan Islam, Sumayyah r.ah yang menjadi wanita pertama yang syahid dalam Islam, Fatimah az-Zahra’ r.ah selaku anak perempuan yang sangat taat, Ummu Sulaim r.ah yang meredakan emosi Baginda tatkala saat getir, Nusaibah r.ah yang melindungi Baginda dengan jasadnya ketika meletusnya perang Uhud, Khawlah al-Azwar r.ah yang berjihad menentang Byzantine ketika perang Yarmouk dan banyak lagi.

A few Muslims dissent on this view, and the Ahmadi jamaat is among them. These Muslims argue that if any part of the Quran could be canceled, then it would not be the eternal word of God. They resort instead to harmonization of apparently abrogated verses, like the tenuous interpretation above. The difficulty for this view, though, is that the hadith are full of accounts of abrogation.

However, in a universe with human free will, allowing injustice is not the same as being the cause of it; God repeatedly rejects responsibility for injustice in Qur’anic passages declaring that God does not wrong or oppress people in any way, but rather people do wrong (zulm) “to their own selves” (or “to their own souls"). This assertion is freeing, in that God does not demand that Muslims act contrary to the dictates of conscience. However, it also implies a much more significant responsibility for the individual human being to make ethical judgments and take moral actions. Qur’anic regulations, in this case, must be seen as only a starting point for the ethical development of the human being, as well as for the transformation of human society.

The distinction, in God, between a trans-ontological and transpersonal Essence on the one hand, and an already relative auto-determination on the other--this last is Being or the Person--marks the whole difference between the strictly metaphysical or sapiential perspective on the one hand and cataphatic and ontologistic theories in so far as they are explicit on the other. Let us remember at this point that the Intellect--which is precisely what makes evident to us the absoluteness of the Self and the relativity of 'objectivations'--is only 'human' to the extent that it is accessible to us, but it is not so in itself; it is essentially *increatus et increabile* (Eckhart), although 'accidentally' created by virtue of its reverberations in the macrocosm and in microcosms; geometrically speaking, the Intellect is a ray rather than a circle, it 'emanates' from God rather than 'reflecting' Him. 'Allah is known to Himself alone' say the Sufis; this saying, while it apparently excludes man from a direct and total knowledge, in reality enunciates the essential and mysterious divinity of pure Intellect; formulae of this kind are only fully understandable in the light of the often quoted hadith: 'He who knows his soul knows his Lord.

In the second story, which reminds me to look inward for solutions to what may be troubling me, the ninth-century sage Rabia was looking for a lost key under a streetlight. Her neighbors turned out to help, but without success. Finally, they asked where she might have dropped the key, so that they could better focus their search. “Actually,” said Rabia, “I lost it in my house.” Bemused, they asked her why she didn’t look for it there. “Because,” she said, “there’s no light in my house, but out here the light is bright!” The neighbors laughed, and Rabia seized the moment to make her point. “Friends,” she said, “you are intelligent people and that is why you laugh. But tell me: When you lose your joy or peace of mind because of some disappointment or hardship, did you lose it out there [gesturing around her] or in here [gesturing to her heart]?” We tend to lay blame on our external circumstances and seek superficial solutions, but the truth is that we lost our peace and joy inside ourselves. We avoid looking inside us, where the light is dim. When we make it a lifelong practice to shine the light of compassionate awareness on ourself, our shadow gently begins to diminish, and we come closer to discovering our radiant, divine Self.

Ya Rabb, I was thinking my position later Hereafter. Could I side with the prince of the women Khadija al-Kubra who struggle with the treasure and his life? Hafsah bint Umar or defended by God when will the divorced because shawwamah (diligent fasting-ed) and qawwamahnyaI (diligent tahajud)? Or with Aisha who has memorized hadith early 3500, I was .... 500 Ehm not yet ... or at Umm Sulaym who shabiroh (patient) or with Asma who take care of him and denounced his son vehicles at rest from jihad ... or with whom huh. Ya Allah, please give them the strength to pursue amaliah worthy ... so I can meet them even conversed with them in your garden Firdaus

Some may view my focus on sexual matters as playing into the Western obsession with Muslim sexuality at the expense of other, more vital, areas of concern. Poverty, political repression, war, and global power dynamics are, indeed, crucial to Muslim women’s lives. However, even these issues cannot be entirely divorced from sex and sexuality: poverty matters differently for women, when it constrains women’s inability to negotiate marriage terms or leave abusive spouses; repressive regimes may attempt to demonstrate their “Islamic” credentials by capitulating to demands for “Shari‘a” in family matters or imposing putatively Islamic laws that punish women disproportionately for sexual transgressions.

In a proper Islamic University, fard 'ain knowledge which represents the permanent intellectual and spiritual needs of the human soul--should form the core curriculum, and should be made obligatory to all students. Fard kifayah knowledge--reflecting societal needs and global trends--is not obligatory to all, but must be mastered by and adequate number of Muslims to ensure the proper development of the Community and to safeguard its proper place in world affairs. The fard 'ain knowledge shall include knowledge of the traditional Islamic sciences such as the Arabic language, metaphysics, the Qur'an and Hadith, ethics, the shari'ah sciences, and the history of Islam. Consonant with our position that these fard 'ain sciences are not static but dynamic, they should be continuously studied, analyzed, and applied in relation to the fard kifayah sciences; i.e. the fields of their specialization.

The legal structure of Islamic marriage is predicated on a gender-differentiated allocation of interdependent claims, which would be thrown into chaos by a same-sex union. In the standard contractual understanding of marriage, the husband holds milk al-nikah, control of the marriage tie, and the wife has a claim to dower and the obligation of sexual exclusivity and availability. Several early jurists considered the possibility of whether these rights and duties could be reallocated – whether a woman could pay a man a dower, for example, and retain control over sex and divorce – and agreed unanimously that such a reallocation is not permitted. Not only are husbands’ and wives’ rights distinct, but each role is fundamentally linked to the sex/gender of the person exercising it. A woman cannot wield control of the marriage tie; a man cannot be contractually bound to sexual availability to his wife. Thus, following that logic, it would not be possible for one woman to adopt the “husband” role and the other to adopt the “wife” role in the marriage of two women. The self-contained logic of the jurisprudential framework does not permit such an outcome.