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The Meaning of As-Sirat Al-Mustaqim, the Straight Path

As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Jafar At-Tabari said,

“The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem,

`The Leader of the faithful is on a path that will remain straight even though the other paths are crooked.”

At-Tabari also stated that, “There are many evidences to this fact.”

At-Tabari then proceeded,

“The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked.

The straight path mentioned in the Qur’an refers to Islam.”

Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said,

Allah has set an example:

a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds,

‘O people! Stay on the path and do not deviate from it.’

Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors,

‘Woe unto you! Do not open it, for if you open it you will pass through.’

• The straight path is Islam,
• the two walls are Allah’s set limits,
• while the doors resemble what Allah has prohibited.
• The caller on the gate of the Sirat is the Book of Allah,
• while the caller above the Sirat is Allah’s admonishment in the heart of every Muslim.

(via Tafsir Ibn Kathir 1.6)

Narrated by Jabir ibnu ‘Abdullah (RA) :

We proceeded in the company of the Allah’s Messenger (SAW) for the battle of Dhat ar-Riqa. One of the Muslims killed the wife of one of the unbelievers. He (the husband of the woman killed) took an oath saying :

I shall not rest until I kill one of the companions of Muhammad.

He went out following the footsteps of Allah’s Messenger (SAW). Allah’s Messenger (SAW) encamped at a certain place. He said :

Who will keep a watch on us ?

A person from the Muhajirun (Emigrants) and another from the Ansar (Helpers) responded.

He said :

Go to the mouth of the mountain-pass.

When they went to the mouth of the mountain-pass the man from the Muhajirun lay down while the man from the Ansar stood praying.

The man (enemy) came to them. When he saw the person he realised that he was the watchman of the Muslims. He shot him with an arrow and hit the target. But he (took the arrow out and) threw it away. He (the enemy) then shot three arrows. Then he (the Muslim) bowed and prostrated and awoke his companion. When he (the enemy) perceived that they (the Muslims) had become aware of his presence, he ran away.

When the man from the Muhajirun saw the (man from the Ansar) bleeding, he asked him :

Glory be to Allah ! Why did you not wake me up the first time when he shot at you ?

He replied :

I was busy reciting a chapter of Al-Qur’an. I did not like to leave it.

[ Sunan Abu Dawood, Book 1, No. 0198 ]

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Masha-Allaah, notice how khushoo’ the Ansari was in performing his solat ?

* Read : How to Taste the Sweetness of Prayer.

Allah’s Messenger (salla-Allaahu-’alayhi-wa-sallam) said :

Children are the cause of grief, cowardice, ignorance and miserliness.

[ Reported by al-Tabaraani in al-Kabeer, 24/241; Saheeh al-Jaami’, 1990 ]

When he said that children are the cause of grief, he meant that when a child gets sick, the parent feels grief; if the child asks for something that the father cannot provide, this grieves the father; and if the child grows up and rebels against his father, this is a cause of ongoing grief and distress.

When he said that children are the cause of cowardliness, he meant that when a man wants to fight in jihaad for the sake of Allaah, the Shaytaan comes to him and says, “You will be killed and will die, and your children will become orphans, lost and alone”, so he stays home and does not go out for jihaad.

When he said that children are the cause of ignorance, he meant that they distract a father from seeking knowledge and trying to acquire learning by attending gatherings and reading books.

When he said that they are the cause of miserliness, he meant that if a man wants to spend for the sake of Allaah, the Shaytaan reminds him of his children, so he thinks, “My children deserve the money, I will leave it for them when I die”, so he is miserly in the sense that he refrains from spending it for the sake of Allaah.

[ Weakness of Faith By Sheikh Muhammed Salih Al-Munajjid ]

In a delightful report about how Imam Abu Hanifah received his kunya (his original name was Numan bin Thaabit bin Zuta bin Mah), an account of why the wife is forbidden to take more than one husband is recounted. ‘Abu Hanifah’ is an unusual name because it means ‘the father of Hanifah’, and Hanifah was his daughter. It was not the custom in those days to do this. Normally, the kunya would be ‘the father of the name of a son’. How this came about is quite edifying.

One day the great Imam Abu Hanifah was asked a question that, for the first time in his illustrious career, he was unable to answer. The question was, “Why were women forbidden to marry more than one husband at a time ?”

To make a long story short, Abu Hanifah’s daughter said that she knew the answer and would solve this question if her father would make a promise to her that if she succeeded in solving this problem, he would then assure her a place in history. Abu Hanifah agreed.

So she gathered a group of women together and gave each of them a cup. Then she brought in a large bowl of milk and asked each of them to dip their cups in the milk and to fill their cups. They did so. She then asked them to pour back the milk into the bowl. They did this too. She then asked them to re-fill their cups taking back only their own milk that they had poured into the bowl. This, obviously, was impossible to do.

Hanifah had clearly demonstrated the kind of predicament that would be created if a woman had several husbands. With more than one husband, if she were to become pregnant, she would have exceptional difficulties determining who the actual father was. Identifying parentage and lineage would then be insurmountable for the offspring.

Imam Abu Hanifah was so pleased with her answer that he took the kunya ‘Abu Hanifah’, ‘the father of Hanifah’, so his daughter did indeed earn a place in history.

Narrated by Aisha bint Abu Bakr (RA) :

Allaah’s Messenger expired in my house and on the day of my turn, leaning against my chest. One of us (i.e. the Prophet’s wives ) used to recite a prayer asking Allah to protect him from all evils when he became sick. So I started asking Allah to protect him from all evils (by reciting a prayer ).

He raised his head towards the sky and said,

With the highest companions, with the highest companions.

‘Abdur-Rahman ibn Abu Bakr passed carrying a fresh leaf-stalk of a date-palm and the Prophet looked at it and I thought that the Prophet was in need of it (for cleaning his teeth ). So I took it (from ‘Abdur Rahman) and chewed its head and shook it and gave it to the Prophet who cleaned his teeth with it, in the best way he had ever cleaned his teeth, and then he gave it to me, and suddenly his hand dropped down or it fell from his hand (i.e. he expired).

So Allaah made my saliva mix with his saliva on his last day on earth and his first day in the Hereafter

[ Sahih Al Bukhari, Vol. 5 (Book of Military Expeditions), No. 4131 ]

Narrated by Aisha bint Abu Bakr (RA) :

It was one of the favors of Allaah towards me that Allaah’s Messenger expired in my house on the day of my turn while he was leaning against my chest and Allaah made my saliva mix with his saliva at his death. ‘Abdur-Rahman entered upon me with a Siwak in his hand and I was supporting (the back of) Allaah’s Messenger (against my chest ). I saw Allaah’s Messenger looking at it (i.e. Siwak) and I knew that he loved the Siwak, so I said ( to him ),

Shall I take it for you ?

He nodded in agreement. So I took it and it was too stiff for him to use, so I said,

Shall I soften it for you ?

He nodded his approval. So I softened it and he cleaned his teeth with it. In front of him there was a jug or a tin, (The sub-narrator, ‘Umar is in doubt as to which was right) containing water. He started dipping his hand in the water and rubbing his face with it, he said,

None has the right to be worshipped except Allah. Death has its agonies.

He then lifted his hands (towards the sky) and started saying,

With the highest companion,

till he expired and his hand dropped down.

[ Sahih Al Bukhari, Vol. 5 (Book of Military Expeditions), No. 4129 ]

Narrated by Abu Musa Al-’Ashari (RA) :

I performed ablution in my house and then went out and said :

Today I shall stick to Allaah’s Messenger and stay with him all this day of mine (in his service).

I went to the Mosque and asked about Allaah’s Messenger (SAW). They said :

He had gone in this direction.

So I followed his way, asking about him till he entered a place called Bir Aris. I sat at its gate that was made of date-palm leaves till Allaah’s Messenger (SAW) finished answering the call of nature and performed ablution. Then I went up to him to see him sitting at the well of Aris at the middle of its edge with his legs uncovered, hanging in the well.

I greeted him and went back and sat at the gate. I said :

Today I will be the gatekeeper of Allaah’s Messenger.

Abu Bakr (RA) came and pushed the gate. I asked :

Who is it ?

He said :

Abu Bakr.

I told him to wait, went in and said :

O Allaah’s Messenger ! Abu Bakr asks for permission to enter.

He said :

Admit him and give him the glad tidings that he will be in Paradise.

So I went out and said to Abu Bakr (RA) :

Come in, and Allah’s Messenger gives you the glad tidings that you will be in Paradise.

Abu Bakr entered and sat on the right side of Allaah’s Messenger (SAW) on the built edge of the well and hung his legs n the well as Allaah’s Messenger (SAW) did and uncovered his legs.

I then returned and sat (at the gate). I had left my brother performing ablution and he intended to follow me. So I said (to myself) :

If Allaah wants good for so-and-so (i.e. my brother), He will bring him here.

Suddenly somebody moved the door. I asked :

Who is it ?

He said :

‘Umar ibn Al-Khattab.

I told him to wait, went in and said :

O Allaah’s Messenger ! ‘Umar ibn Al-Khattab asks for permission to enter.

He said :

Admit him and give him the glad tidings that he will be in Paradise.

So I went out and said to ‘Umar (RA) :

Come in, and Allah’s Messenger gives you the glad tidings that you will be in Paradise.

So he entered and sat beside Allaah’s Messenger (SAW) on the built edge of the well on the left side and hung his legs in the well.

I returned and sat (at the gate) and said (to myself) :

If Allaah wants good for so-and-so, He will bring him here.

Suddenly somebody moved the door. I asked :

Who is it ?

He said :

‘Uthman ibn ‘Affan.

I told him to wait, went in and informed him.

He said :

Admit him, give him the glad tidings of entering Paradise after a calamity that will befall him.

So I went up to him and said :

Come in, Allaah’s Messenger give you the glad tidings of entering Paradise after a calamity that will befall you.

He praised Allah and said :

I seek Allah’s Aid.

‘Uthman then came in and found that the built edge of the well was occupied, so he sat opposite to Allaah’s Messenger (SAW) on the other side.

Sa’id ibn Al-Musaiyab said :

I interpret this (narration) in terms of their graves.

[ Sahih Al-Bukhari, The Book of the Companions of the Prophet, No. 3422 & No. 3441 ]

A calamity that brings you closer to Allaah (SWT) is better then a blessing that takes you away from Allaah (SWT)

[ Ibn Taymiyyah ]

Narrated by Abu Ad-Darda (RA) :

While I was sitting with Allaah’s Messenger (SAW), Abu Bakr (RA) came, lifting up one corner of his garment uncovering his knee.

Allaah’s Messenger (SAW) said :

Your companion has had a quarrel.

Abu Bakr (RA) greeted Allaah’s Messenger (SAW) and said :

O Allaah’s Messenger ! There was something (i.e. quarrel) between me and the son of Al-Khattab. I talked to him harshly and then regretted that, and requested him to forgive me, but he refused. This is why I have come to you.

Allaah’s Messenger (SAW) said thrice :

O Abu Bakr ! May Allah forgive you.

In the meanwhile, ‘Umar regretted his refusal of Abu Bakr’s excuse and went to Abu Bakr’s house and asked if Abu Bakr was there. They replied in the negative.

So he came to Allaah’s Messenger (SAW) and greeted him, but signs of displeasure appeared on the face of Allaah’s Messenger (SAW) till Abu Bakr (RA) pitied ‘Umar (RA), so he knelt and said twice :

O Allaah’s Messenger ! By Allaah ! I was more unjust to him (than he to me).

Allaah’s Messenger (SAW) said :

Allaah sent me (as a Prophet) to you (people) but you said (to me), “You are telling a lie“, while Abu Bakr said, “He has said the truth“, and consoled me with himself and his money.

He then said twice :

Won’t you then give up harming my companion ?

After that nobody harmed Abu Bakr (RA).

[ Sahih Al-Bukhari, The Book of the Companions of the Prophet, No. 3412 ]

The Question

Is there a mention of the equality of women in Al-Qur’an ?

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The Answer

Praise be to Allaah (SWT).

Firstly:

This word – equality – which many thinkers in both the east and the west advocate in various fields of life is a word which is based on deviation and a lack of understanding, especially when the speaker attributes this idea of equality to Al-Qur’an and to Islam.

One of the things that people misunderstand is when they say that “Islam is the religion of equality”. What they should say is that “Islam is the religion of justice”.

Shaykh Ibn ‘Uthaymeen (RA) said :

Here we should note that there are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they started to ask, “What is the difference between male and female ?” So they made males and females the same, and then the communists said, “What difference is there between ruler and subject ?” No one has any authority over anyone else, not even fathers and sons; the father has no authority over his son,’ and so on.

But if we say justice, which means giving each one that to which he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Hence it does not say in the Al-Qur’an that Allaah (SWT) enjoins equality, rather it says (interpretation of the meaning) :

Verily, Allaah enjoins Al-‘Adl (i.e. justice)

[ Surah al-Nahl 16:90 ]

and that when you judge between men, you judge with justice

[ Surah an-Nisaa’ 4:58 ]

Those who say that Islam is the religion of equality are lying against Islam. Rather Islam is the religion of justice which means treating equally those who are equal and differentiating between those who are different.

No one who knows the religion of Islam would say that it is the religion of equality. Rather what shows you that this principle is false is the fact that most of what is mentioned in Al-Qur’an denies equality, as in the following verses:

Say : “Are those who know equal to those who know not ?”

[ Surah az-Zumar 39:9 ]

Say : “Is the blind equal to the one who sees ? Or darkness equal to light ?”

[ Surah ar-Ra’ad 13:16 ]

Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later).

[ Surah al-Hadeed 57:10 ]

Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their lives.

[ Surah an-Nisaa’ 4:95 ]

Not one single letter in Al-Qur’an enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.

Every man knows that he find it unacceptable if we say that the male is equal to the female.

[ Sharh al-‘Aqeedah al-Waasitah, 1/180-181 ]

Based on this, Islam does not regard men and women as equal in matters where regarding them as equal would result in injustice to one of them, because equality that is inappropriate is a severe form of injustice.

Al-Qur’an commands women to wear clothes that are different from those worn by men, because of the differences in the ways each sex is tempted by the other. The temptation posed by men is less than the temptation posed by women, so the clothes that women should wear are different than the clothes that men wear. It makes no sense to tell women to expose the parts of the body that men are allowed to expose, because of the differences in the temptation posed by a woman’s body and a man’s body – as we shall explain.

Secondly :

There are matters in which men and women are treated differently in Islamic sharee’ah, such as:

1 – Qiwaamah (being in charge of the household)

Allaah (SWT) says (interpretation of the meaning) :

Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means.

[ Surah an-Nisaa’ 4:34 ]

Ibn Katheer (RA) said :

Allaah says ‘Men are the protectors and maintainers of women’ meaning that the man is in charge of the woman, i.e., he is the leader and head of the household, the one who disciplines her if she goes astray.

‘because Allaah has made one of them to excel the other’ i.e., because men are superior to women and are better than women. Hence Prophethood was given only to men, as was the position of khaleefah, because the Prophet (SAW) said, ‘No people shall ever prosper who appoint a woman as their ruler.’ This was narrated by Al-Bukhari from the hadeeth of ‘Abd al-Rahmaan ibn Abi Bakr (RA) from his father. The same applies to the position of qaadi (judge), etc.

‘and because they spend (to support them) from their means’ refers to the mahr and the spending on women’s maintenance that Allaah has enjoined upon men in His Book and in the Sunnah of His Prophet (SAW). So a man is inherently better than a woman, and he is superior to her because he spends on her. So it is appropriate that he should be in charge of her, as Allaah (SWT) says, ‘but men have a degree (of responsibility) over them’ [ Surah al-Baqarah 2:228 ].

‘Ali ibn Abi Talhah (RA) said, narrating from Ibn ‘Abbaas (RA) :

‘Men are the protectors and maintainers of women’ means that men are the leaders of women and they should obey them in areas where Allaah has enjoined obedience. Obedience may mean treating his family kindly and protecting his wealth.”

[ Tafsir Ibn Katheer, 1/490 ]

2 – Testimony or bearing witness

Al-Qur’an states that the testimony of one man is equivalent to the testimony of two women.

Allaah (SWT) says (interpretation of the meaning) :

And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.

[ Surah al-Baqarah 2:282 ]

Ibn Katheer (RA) said :

Two women are to take the place of one man because women are lacking in reason, as Muslim narrated in his Saheeh. from Abu Hurayrah (RA) that the Prophet (SAW) said: “O women, give in charity and seek forgiveness a great deal, for I have seen that you form the majority of the people of Hell.” A wise woman among them said, “Why is it, O Messenger of Allaah, that we are the majority of the people of Hell ?” He said, “Because you curse too much, and you are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you.” The woman asked: “O Messenger of Allaah, what is wrong with our common sense and our religion ?” He said: “Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to that of one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion.”

[ Tafsir Ibn Katheer, 1/336 ]

There may be some women who are wiser than some men, but this is not the usual rule and such women are not in the majority. Sharee’ah is based on what is general and most common.

The fact that women are lacking in reason does not mean that they are crazy, rather their reason is often overtaken by their emotions, and this happens to women more often than it happens to men. No one would deny this except one who is arrogant.

3 – A woman inherits half of what a man inherits

Allaah (SWT)  says (interpretation of the meaning) :

Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females.

[ Surah an-Nisaa’ 4:11 ]

Al-Qurtubi (RA) said :

Because Allaah knows better than they do what is in their best interests, He made the division of inheritance based on differentiation, because He knows what is in their best interests.

[ Tafsir Al-Qurtubi, 5/164 ]

For example, a man is obliged to spend more than a woman, so it is appropriate that he should have a larger share of inheritance than a woman.

4 – Clothing

A woman’s ‘awrah includes her entire body. The least that can be said is that she should not uncover anything except her face and hands, and it was said that she should not even uncover that.

Allaah (SWT) says (interpretation of the meaning):

O Prophet ! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft Forgiving, Most Merciful”

[ Surah al-Ahzaab 33:59 ]

The ‘awrah of a man is the area from the navel to the knees.

It was said to ‘Abd-Allaah ibn Ja’far ibn Abi Taalib (RA),

“Tell us what you heard from the Messenger of Allaah (SAW) and what you saw of him, and do not tell us about anyone else, even if he was trustworthy.” He said, “I heard the Messenger of Allaah (SAW) say, ‘The area between the navel and the knee is ‘awrah.’”

[ Narrated by al-Haakim in al-Mustadrak (6418); classed as hasan by al-Albaani in Saheeh al-Jaami’, 5583 ]

Other examples include the following, which is not a comprehensive list.

There are other differences between the sexes, including the following :

• A man can marry four women, but a woman can only have one husband.
• A man has the right to issue a divorce and it is valid if he does so, but a woman does not have the right to issue a divorce.
• A man may marry a woman from among the People of the Book (Jews and Christians), but a Muslim woman may not marry anyone but a Muslim.
• A man may travel without his wife or any of his mahrams, but a woman may not travel unless she is accompanied by a mahram.
• Prayer in the mosque is obligatory for men, but not for women; a woman’s prayer in her house is more beloved to Allaah (SWT).
• A woman may wear silk and gold, but a man must not wear them.

Everything that we have mentioned is based on the difference between men and women, because the male is not like the female. Allaah (SWT) says (interpretation of the meaning) :

And the male is not like the female

[ Surah Aali ‘Imraan 3:36 ]

The male is different from the female in many ways, in his strength, in his body, in his toughness and roughness, whereas women are soft and gentle.

And men are different in intellectual terms, for men are known for their strength of understanding and their memory as compared to women. Women are weaker than men in memory and forget more than men do. This is well known, for most of the reputable scholars in the world are men. There are some women who are more intelligent and have better memories than some men, but this does not cancel out the general rule. Most cases are as we have described above.

With regard to emotions, men speak of them when they get angry or when they are happy, but women are affected by the slightest emotional effects, so their tears flow at the slightest emotional provocation.

Jihad is obligatory for men, but jihad in the sense of fighting is not obligatory for women. This is the mercy of Allaah (SWT) towards them, and consideration for their nature.

In conclusion we may say that the rulings for men are not like the rulings for women.

Thirdly :

Islam regards men and women as equally obliged with regard to many acts of worship and interactions with others. For example, women do wudhoo’ just as men do, they do ghusl as men do, they pray as men do, and they fast as men do, except when they are menstruating or bleeding following childbirth. Women pay zakat as men pay zakat, and they do hajj as men do, except for a few differences in the rulings. It is permissible and acceptable to buy from a woman, and if a woman gives charity, that is permissible. It is permissible for a woman to set free the slaves that she owns, and there are many other similar cases because women are the twin halves of men, as it says in the hadeeth:

It was narrated that ‘Aa’ishah (RA) said :

The Messenger of Allaah (SAW) was asked about a man who finds some wetness (on his clothes) but did not have an erotic dream, and he said, “He should do ghusl.” He was asked about a man who had an erotic dream but did not find any wetness, and he said, “He does not have to do ghusl.” Umm Salamah (RA) said, “O Messenger of Allaah, if a woman sees that, does she have to do ghusl ?” He said, “Yes, for women are the twin halves of men.”

[ Narrated by al-Tirmidhi, 113; Ahmad, 25663. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 98 ]

Conclusion :

Women are like men in some aspects and they differ from them in others. Most of the rulings of Islam apply to men and women equally. In cases where a distinction is made between the sexes, the Muslim regards that as a mercy from Allaah (SWT) and a sign of His knowledge of His creation, but the arrogant kaafir sees it as oppression and injustice, so he stubbornly insists on claiming that men and women are the same. So let him tell us how a man can carry a foetus and breastfeed it ? He stubbornly ignores the weakness of women and how they bleed during their monthly period, and he stubbornly beat his head against the rock of reality. But the Muslim is still at peace with his faith, surrendering to the command of Allaah.

Should not He Who has created know ? And He is the Most Kind and Courteous (to His slaves), All Aware (of everything)”

[ Surah al-Mulk 67:14 – interpretation of the meaning]

And Allaah (SWT) knows best.

Sheikh Muhammed Salih Al-Munajjid