₦airaland Forum

You may read the whole article Here

It should be noted that Islamic scholars from time immemorial had understood Qur'an 4:34 as to be symbolic, and not a licence to abuse women. There happens to be no reason to now start looking for alternative interpretations especially when there are concrete evidences that buttress the understanding already presented by well versed traditional scholars.

There are also cases of where early Jurist and scholars have meted out appropriate punishment to husbands who beat their wives and divorce is even granted on the basis of an abusive husband (please read the full article in the link above).

From the forgoing, the present attempt to rewrite and reinterpret the Qur'an is quite unnecessary, the Qur'an was revealed in Arabic, majority of the first generation of Muslims were Arabs, Scholars of tafsirs are not only versed in the Qur'an and hadith, but also well grounded in the Arabic language. If what was meant with the word in the context of the verse wasn't "to beat", narrations would abound, analysis would have been made, and we wouldn't be here trying to arrive at any other form of interpretation.

I must also mention that there are numerous tradition where the Prophet (SAW) taught us how to relate with our wives in the most honourable manner as well as not to beat her, but the case of Qur'an 4:34 is an exception, which is not mandatory as hinted by some scholars, and it is symbolic, as a result of infidelity or something similar.

And Allah (SWT) knows best.

Christian scholar Dr. Winfried Corduan states that the verse in question is in regards “marital infidelity”. The claim often spouted that the wife can be disciplined whenever the husband so wishes is not true. I don’t agree with everything he states, but nonetheless, he presents some things that are line with the historical understanding of the verse:

“Please note that his verse is NOT an unlimited licence for Muslim men to commit spousal abuse.

– Does this verse say that husbands may thrash their wives whenever they are upset with them? OF COURSE, NOT.
– Does it say that if the wife does not obey the husband in some unspecified matter, he is allowed to proceed through the sequence of disciplines: admonition, denial of marital relations, and finally light physical discipline? STILL, NO.
– The occasion for application of this verse is very clear. The only two areas to which it applies are (1) if the wife squanders her husband’s earnings, thereby putting both of them into economic jeopardy, and (2) (based on surrounding material) if the husband has good reason to suspect MARITAL INFIDELITY ON THE PART OF THE WIFE.

Thus, there are limits to a husband’s physical discipline of his wife in both occasion and method… If the issue is not resolved, the expected OUTCOME IS DIVORCE, NOT ESCALATING unilateral punishment of the woman.” (Neighboring Faiths: A Christian Introduction to World Religions [IVP Academic – An Imprint Of InterVarsity Press, Downers Grove, Illinois. Second edition, 2012] by Winfried Corduan, page 127 – 128)

Although some of the opinion(s) was not true as we have already explained earlier, however, One thing that stands out here is that the above scholars all agree that cruelty is forbidden. And that the rule here was an exception, not the norm.

9. Classical Scholars: ‘Do Not Hit Your Wife’

Some of the leading classical scholars have opined to the point of not hitting at all. Rather the husband should find other ways of solving their issues:

“The vast majority of the ulama across the Sunni schools of law inherited the Prophet’s unease over domestic violence and placed further restrictions on the evident meaning of the ‘Wife Beating Verse:

[b]A LEADING MECCAN SCHOLAR FROM THE SECOND GENERATION OF MUSLIMS, ATA’ BIN ABI RABAH, COUNSELED A HUSBAND NOT TO BEAT HIS WIFE even if she ignored him but rather to express his anger in some other way. Darimi, a teacher of both Tirmidhi and Muslim bin Hajjaj as well as a leading early scholar in Iran, collected all the Hadiths showing Muhammad’s disapproval of beating] in a chapter entitled ‘THE PROHIBITION ON STRIKING WOMEN. A thirteenth century scholar from Granada, Ibn Faras, notes that one camp of ulama had staked out a stance FORBIDDING STRIKING A WIFE ALTOGETHER, declaring it CONTRARY TO THE PROPHET’S EXAMPLE AND DENYING THE AUTHENTICITY OF ANY HADITHS THAT SEEMED TO PERMIT BEATING. Even IBN HAJAR, the pillar of late medieval Sunni Hadith scholarship, concludes that, contrary to what seems to be an explicit command in the Qur’an, the Hadiths of the Prophet leave no doubt that striking one’s wife to discipline her actually FALLS UNDER THE SHARIAH RULING OF ‘STRONGLY DISLIKED’ OR ‘DISLIKED VERGING ON PROHIBITED.”[/b] (Ibn Hajar, Fath al-Bari, 9:378-79) (Misquoting Muhammad – The Challenge and Choices of Interpreting the Prophet’s Legacy [Oneworld Publications, 2014], by Jonathan A. C. Brown, page 275 – 276)

Ibn al-Arabi (d. 1148) agrees with the opinion of scholar Ata Ibn Abi Rabah’s (653 – 732 AD) who met the companions of Prophet Muhammed (p). Ata’s statement is that even when a woman who disobeys or does something which is against the husband he should not touch her:
“…women should not be beaten, even when they disobey their husbands’ orders. They should limit themselves to be angry with their wives.” (Ahkam al-Quran [Dar al kotob al Ilmiyyah , Beirut, Lebanon] by Abu Bakr Ibn al-Arabi, volume 1, page 469)

Classical jurist Imam al-Shafi’I states that although light beating was permissible as evidenced in Surah 4:34, but it is not compulsory (fard) nor a religious duty. He ends with the words it is better and preferable not touch your wife, rather the husband should use words or other means to sort things out as Prophet Muhammed (p) did throughout his life he never raised his finger against any of his wives:

“…we choose what the Messenger of Allah chose himself, and we prefer that the husband does not beat his wife when she goes too far against him in her words and similar things…” (Kitab Al-Umm [Edited by Muhammed Zuhri al-Najjar. Cairo – Maktabat al-Kulliyyat al-Ashariyya, 1381/1961], by Imam Al-Shafi’I, volume 5, page 194)

The great classical Quranic commentator, Imam Jalal al-Din as-Suyuti (1445 – 1505 AD) states in regard to 4:34:

“If strife ensues between a man and wife, HE SHOULD SEEK COUNSEL from the righteous men and someone who is his peer in righteousness among the women so they can determine which one of the two is in the wrong (and help them correct it).” (Jalal al-din as-Suyuţi, Al-durar al-manthur fi tafsir bi’l ma’thur, retrieved August 30, 2010 from AlTafsir.) (The Prohibition Of Domestic Violence In Islam – A Fatwa issued by Shaykh M. Hisham Kabbani and Dr. Homayra Ziad [World Organization for Resource Development And Education, 2011], page 24)

Abu l-Qasim Abdu l-Karim al-Qushayri (986 – 1072 AD):
“What is meant here is to encourage them to correct themselves in stages and with KINDNESS. But if the matter is settled by admonishing then ONE SHOULD NOT BEAT HER (with a stick or the hand) BECAUSE THE VERSE IMPLIES the conduct of engaging in sexual relations.” (Abu l-Qasim Abdu l-Karim al-Qushayri, Laṭa’if al-isharat bi tafsir al-Qur’an (Egypt: Dar al-Kutub al-Ilmiyyah, 2000), retrieved August 30, 2010 from Altafsir website.) (The Prohibition Of Domestic Violence In Islam – A Fatwa issued by Shaykh M. Hisham Kabbani and Dr. Homayra Ziad [World Organization for Resource Development And Education, 2011], page 23)

Rev. Dr. Ira Gilbert Zepp, Jr., professor emeritus of the Religious Studies department at McDaniel College, also comments on the Quranic passage 4:34, he writes the following:

“The husband is the head of the household, is the final authority, and has due obedience and cooperation from his wife. If the wife is rebellious or disobedient, there are several options open to the husband. He may first try dissuade her with kind and gentle reasoning. If this fails, he may then refrain from sleeping with her. And if the above are not effective, he has Quranic permission to ‘beat her lightly’ (4:34).
Such ‘slight physical correction’ (as Yusuf Ali says) avoids her face and other sensitive areas. Striking your wife in the face (as was pictured in the film Not without my Daughter) and other forms of verbal and physical cruelty have no sanction in the Quran.

Many Muslims feel that although permitted, such activity is not advisable and is the exception much more than the rule. If all else fails, the next verse (4:35) suggests the couple seek help and counsel from a mediator. Perhaps the disagreement between husband and wife can be resolved in this open, balanced and neutral way.” (A Muslim Primer: Beginner’s Guide to Islam, [Copyright 1992] by Ira G. Zepp Jr page, volume 1, 127 – 128)

Dr. Chris T. R. Hewer ‘comes from a background in Christian theology, education, Islamic studies and inter-faith studies and has worked in the field of Muslims in Britain and Christian-Muslim relations since 1986.’ Dr. Chris T.R Hewer who is of Christian faith, is another in line of respected experts commenting on the Quranic passage 4:34, he says:

“An adult woman has many rights within Islam that were granted by the Qur’an and Hadith of Muhammad but for which Western women have had to fight in the twentieth century. Both men and women have an equal responsibility to follow the Islamic way of life (Q. 33.35). A Muslim woman is allowed to own property in her own right and dispose of it without reference to her husband. She normally keeps her own name after marriage. She is permitted to make her own will to dispose of her goods after death. She has an entitlement to education at all levels equal to that of a man. She is entitled to sexual fulfilment. She has a right to engage in any profession or business. She should be consulted in public affairs, following the example of Muhammad who habitually sought the opinion of some of the Muslim women before making a decision. She has the right to keep and control her earnings, it being the duty of the husband to meet all domestic expenditure, house his family and educate his children (Q. 4.34).

There are no grounds for her to be a domestic drudge, it technically being the husband’s duty to see that hot food is laid before his wife. The only duty laid upon a wife is to be open to bear children, should God bless them, and to nurse them when they are young, although even here a wet-nurse can be retained. These are of course the ideals as provided by Islamic law but the realities in Muslim families around the world do not always follow these prescriptions.

Reference is often made to the verse of the Qur’an that appears to allow a husband to beat his wife (Q. 4.34). The context here is one of nushuz, a violation of duties on the part of the religious wife. This verse of the Quran lays down four steps to be taken, which may be seen as a correction and limitation of pre-Islamic practices. First the man should speak to his wife. If this fails, he should then refuse sleep with her. Only if this fails to change her ways, is he allowed a kind of symbolic humiliation by striking her with his miswak, a piece of wood smaller than a pencil, the tip of which is used for brushing the teeth. Even this is considered inadvisable in some schools of Islam, and any form of cruelty, including verbal abuse, is unanimously forbidden. Should all this fail, then the couple should seek arbitration within the family.”(Understanding Islam: The First Ten Steps [Copyright 2006] by Dr. Chris T. R. Hewer, Allan Anderson page 129 – 130)

8. Non-Muslim Academics on Surah 4:34

John Louis Esposito (b. 1940) is a professor of International Affairs and Islamic Studies at Georgetown University. He is a Catholic Christian he says in his book “What does Islam have to say about domestic violence?” He states that domestic violence is completely forbidden and the Prophet’s conduct is clear that he never touched any of his wives:

“Domestic violence is a serious social problem in the West and globally, and the Muslim world is no exception. Many grass-roots movements and women’s organizations who work to eradicate it through education for both men and women emphasize Quranic teachings about the rights and responsibilities of men and women and about marital relations. In some Muslim societies, men use the Quran to justify domestic violence. However, many verses in the Quran teach that men and women are to be kind to and supportive of each other. Love and justice in family relationships are emphasized, and cruelty is forbidden. Quran 30:21 states, ‘And among his signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your [hearts]: behold, verily in that are signs for those who reflect.’ Quran 4:19 further commands, ‘O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness. On the contrary live with them on a footing of kindness and equity. If you take dislike to them it may be that you dislike a thing through which God brings about a great deal of good. ’Chronologically, the last Quranic verse to be revealed that addressed relations between husband and wife was 9:71, in which women and men are described as being each other’s protecting friends and guardians, emphasizing their cooperation in living together as partners, rather than adversaries or superiors and subordinates.Likewise, the hadith (Prophetic traditions) note Muhammad’s respect for and protection of women. Muhammad said, ‘The best of you is he who is best to his wife.’ Muhammad’s wife Aisha narrated that Muhammad never hit any servant or woman and never physically struck anyone with his own hand. Neither the Quran nor the hadith record Muhammad as ever mistreating or losing temper with any of his wives, even when he was unhappy or dissatisfied. Those who use the Quran to justify wife-beating point to 4:34, which says, ‘Good women are obedient, guarding in secret that which God has guarded. As for those from whom you fear disobedience, admonish them, then banish them to beds apart and strike them. But if they obey you, do not seek a way against them.’ In recent years scholars have argued that ‘obedience’ refers to women’s attitude toward God, not toward her husband. Furthermore, obedience in this verse is tied to the women’s guarding of her chastity, so that an obedient women is one who does not commit sexual immorality. The word typically translated as ‘disobedience’ (Nushuz) refers to disruption of marital harmony in which one spouse fails to fulfil the required duties of marriage. It is applied elsewhere in the Quran to bother men and women. The end of the verse admonishes men not to mistreat women who obey them. Rather than granting men the right to strike their wives, reformers argue, this verse reminds men of their responsibility to treat women fairly. Quran 4:34 lists three methods to be used in resolving marital disputes. First comes admonition or discussion between the husband and wife alone or with the assistance of arbiters. This practice, also recommended by 4:35 and 4:128, is also to be used for couples considering divorce. If this fails, the second option is physical separation, sleeping in separate beds, which gives the couple space for cooling off and thinking about the future of their marital relationship. The third and final method is to strike or hit. The striking takes the singular form grammatically, so that only a single strike Is permissible. Quran 4:34 was revealed early In the Medinan period of Muhammad’s ministry, a time and place in which cruelty and violence against women remained rampant. Thus some Muslim scholars today argue that the single strike permitted in this verse was intended as a restriction on an existing practice, not as a recommended method for dealing with one’s wife.

In the major hadith collections– Muslim, Bukhari, Tirmidhi, Abu Daud, Nasai, and Ibn Majah- hadith about striking all emphasize that striking should be done in such a way AS NOT TO CAUSE PAIN OR HARM. THESE SOURCES TRESS STRESS THAT IN CASES WHERE A SINGLE STRIKE IS USED, IT SHOULD BE MERELY SYMBOLIC. The founder of the Shafii law of school maintained that it is preferable to avoid striking altogether. Despite the fact that domestic violence continued to exist in male-dominated cultures and to be legitimated in the name of religion, neither the majority of Quranic verses nor the hadith support or permit it.” (What Everyone Needs to Know about Islam: Second Edition [Copyright 2011] by John L. Esposito page 114 – 116)

I found a proper academic analysis of the verse in question, and thought to share some excerpts...

...7. The Arabic word “Daraba”

The phrase ‘Id’ribuhunna’ for chapter 4 verse 34, has been by many critics, especially Anti-Islam propagandists have twisted and distorted the verse. The claim that the word sanctions (approves) of wife abuse has no historical basis. ‘Id’ribuhunna’, the verb of which is Daraba (“ضَرَبَ“).

Daraba has many meanings, here are some of them:

“Daraba (darb) to beat, strike, … to play … (to play musical instrument)l to make music; to type ( on a type writer); to sting (scorpion); to separate, part (… people); to impose (… on s.o. s.th.). to turn away from, leave, forsake, abandon, avoid, or shun s.o. or s.th.; – (darb, … daraban) to pulsate. … to move, stir, to rove, roam about, travel. …” (M…” (Hans Wehr A Dictionary of Modern written Arabic [Edited by John Milton – Spoken Language Services, Inc. 1976, 4th edition], page 629)

In this case it is understood for the passage (Q 4:34) to mean ‘beat’ lightly (non-violent). This final step the husband was allowed to take, was in the case of clear adultery or something equal to that.

When one looks at the verse in its historical perspective, it was always understood in a symbolic way. It was pointed out by the earliest scholars of Islam that the husband is not allowed to hurt, bruise, break any part of her body and must avoid the face. Prophet Muhammad (p) stated in his farewell pilgrimage as we showed earlier:

“Treat women kindly, they are like captives in your hands; you do not owe anything else from them. In case they are guilty of open indecency (Fahishah Mubayyinah), then do not share their beds and beat them lightly but if they return to obedience, do not have recourse to anything else against them. You have rights over your wives and they have their rights over you. Your right is that they shall not permit anyone you dislike to enter your home, and their right is that you should treat them well in the matter of food and clothing.” (Jami at-Tirmidhi, volume 1, Book 7, Hadith 1163. Eng. Tran., Sahih Darussalam)

We see from the above narration the Prophet (p) commanding his early followers that they treat their wives with kindness. The Prophet (p) also mentions that if his wife is found to be “guilty of indecency” (Fahisha Mubayyina), in this case, he was allowed to strike lightly in this instance only. Furthermore, how do we know that the strike is non-violent, non-aggressive and light?

This last resort was understood by Prophet Muhammed in the above Hadith and scholars as ‘beat lightly’ or “non-violent strike’ (“ضَرْبًا غَيْرَ مُبَرِّحٍ”), touching her in such a way as to not leave a mark, nor hurt her. Abu Ja’far Muhammad ibn Jarir al-Tabari (838 – 923 AD) who is one of the earliest commentators of the Quran writes on Surah 4:34. Tabari has a tradition going back to one of the Companions of the Prophet (p) explains the word ‘beat’ as:

“I asked Ibn Abbas: ‘What is the hitting that is Ghayr Al-Mubarrih?’ He replied [with] the siwak (toothbrush like a twig) and the like’. [Narrated by al-Tabari in his tafsir [Dar al-fikr] volume 5, page 68)

Furthermore, Al-Razi (865 – 925 AD) who was a scholar also comments on the verse and mentions that as a rule, (a) it must be a light beating and (b) the face must be avoided. He added that certain Shafi’I jurists said “coiled scarf (mindil malfuf) or his hand may be used but not a whip nor a stick (Al-Razi volume 3, page 222).

Sufyan Ibn Uyaynah (725 – 814 AD) states clearly that the punishment is “non-violent” [42] [43] [44].

From the evidence presented, it is abundantly clear that the beat was non-violent and light, that one was to use a Miswak (toothbrush) or “coiled scarf”, as the scholars stated. It is evident that the force utilised by a ‘folded scarf’ or a ‘miswak’ is, therefore, purely symbolic, it was in no way meant to hurt her. It was more of a shock.

*Ramadhan & Poetry With Ibraheem*
*Day 23*

*This Night*


On a night
Of spitting rain
With swollen feet
On a thick rug

Under the rolling fan
Beside the window
With a sonorous voice
Reciting the Quran

With tears
Rolling down my cheeks
Tears of repentance
Ensuring forgiveness

How to seek the night.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 22*

*Litardhaa*

Not now
I'm changed
Not ever
I won't repeat

My axe
Up I raised
My leg's
On the plank
As I strike

My soul
Is in a relay
To attain your love
I'm back to you
After I'm lost

Wa Ajiltu ilayka
Rabbi Li tardha

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 21*

*Far and Close*

So close,
But still, I'm afar
from my heart.

I've transgressed;
I've tasted the worst sins
Yet I believe in Your love.

I know, when I try to hide
from my sins, but I can't.
Sometimes, I think of sin.

But I trust in your promise
O my sinful poor servant!
Call on me and I will let.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan &Poetry With Ibraheem*
*Day 20*

*To The Seclusion*

I grabbed my bag
Via the street of light
Into the house of worshippers;

I grabbed the book,
I will read only it
And you will read it in me;

By the time I'm back,
You will see and feel nothing

But

My cloth of taqwa;
My rosery of istighfar,
And my demeanor to all
will be purified even more.

*#TheBrokenPen*
*Ramadhan &Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 19*

*Prayer Zone*

I am that sinner You know well
No sin I have left untouched
At Your door I ring the bell
Let me not feel uncluched

I'll sit long on the mat
Till the day break from dawn
I'll rub my hands and chat
with You even if I yawn

In Your decree is all I trust
That a sinner you won't shun
If the pious' wrongs are dust
To whom will a sinner run

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 18*

*Some Don't Have*

Brother, I have seen
some
astonishing sights.
The bolts in the body of man
as loose like that of cars,
He shakes and staggers
as he walks the road like a fowl.

The head moves before the body
A look like that of a lion,
He's hungry.

They say,
'a hungry man
Is an angry man'.
In Ramadhan,
a hungry and angry man
must say: 'Inni Saaim'.

A Muslim is like a hungry lion
Brave as he fasts, but won't eat you.

Some have food, but cannot eat
Some can eat but there's no food.
Some complain they don't have enough,
While some wish they have like them.

Fasting has taught me
at every sunset
To always remember a man with no food.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 17*

*I Only Said The Tesleem*

Before the iftar today
I walked beside the road
taking the right like Umar
Fling up my right hand
Around it was my wrist watch
Just five more minutes to go.

I raised up my head
The traces of the rays were fading
But in front of me not far away
Was another light from the left
Shade of rays, rays from light
Covered in sapphire of Iman.

Elegant, beautiful, gentle
Cool was how she looked.
I almost approached her,
Almost. Just ten more steps,
She's what I've been praying for.
Then I remembered it is not time,
But I registered my tesleem
And grabbed a copy of iftar.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 16*

*Not Your Look*

Not your look
Not your beard
Or the trousers
Not your Turban.

Not your pocket
The note from it
Not your beauty
The Hijab on you.

Are you that neat
'coz Arabs are white,
A black could be good
Have you seen Bilal?

Not your claims
Not your proofs
Everything you do
Taqwa is the core.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 15*

*A Moment Of Happiness*

A moment of happiness
When you and I are here
Under the moon as He watches
Our obedience to His command.

A moment of happiness
When we are certain of our plea
Written down and taken afar
In the deep street of Sidratul Muntaha

A moment of happiness
When the days are very near
When we will be at default setting
And our ShareIt will connect, directly to Allah.

A moment of happiness
When no one will disturb your peace
And the angels on you shall pray
And by Allah you'll be reminded with love.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 14*

*As The Days Count*

As the days count
As the nights fall
As we sleep
when we
ought to be awake.

As we ignore water
when we are in dire need
to quench our thirst.

As we go steadily
when we are suppose to rush;
As beautiful as she looks
Reduced is her weight, but
I dare not touch what I am entitled to.
She is like water
She is like my food,
But Ramadhan is on.....

I must give
I must take
I must forgive
I must let go
If I must take
It is from You
All is in Your obedience
to attain piety.
O Allah!
Accept my offerings.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry*
*Day 13*

*We Pray*

I want to eat
I want to fast
I want to break
For you Allah.

I want to start
I want to pray
All in my Sujud
Your name I chant.

I bow my head
My trust's in You
Forgive me Allah!
My parents and kin

Those friends I know
The ones in grief
We fall in repentance
We pray! Ameen.

*#TheBrokenPen*
*Ramadhan & Poetry*

Ma sha Allah! I love this, and it kinda reflects Islamic mysticism, I can almost wager that you are very familiar with works by Rumi?

Would love to read more...

I have tried to understand why anyone would want to give Islam what is not part of it. Islam is free from terrorism, Islam a religion prescribed by Allah (SWT) and brought by his beloved prophet (SAW) has nothing to do with terrorism!

It is even more disheartening that a supposed Muslim scholar in the picture below, out of whatever reason decided to go low even when a non-Muslim said the truth! The person simply said Islam does not teach murder, instead of the supposed Imam to corroborate this, he went on to not only contradict this truth, he even further provided evidence to buttress his fallacy. In other words, he is simply telling this non-Muslim lady and any other reader that, Islam indeed teaches murder, and preaches terrorism. What kind of Islamic scholar does that?!

The Prophet (SAW) had already talked about extremists so it is nothing new,

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “There will be division and sectarianism in my nation and a people (the Kharijites) will come with beautiful words and evil deeds. They will recite the Quran but it will not pass beyond their throats. They will leave the religion as an arrow leaves its target and they will not return to it as the arrow does not return to its bow. They are the worst of the creation. Blessed are those who fight them and are killed by them. They call to the Book of Allah but they have nothing to do with it. Whoever fights them is better to Allah than them.”

Source: Sunan Abī Dāwūd 4765, Grade: Sahih (authentic) according to Al-Albani

Anyone can claim anything, because some group of people claim they are fighting for Allah does not make their statement true, and does not mean Islam preaches what they do!

*Ramadhan & Poetry With Ibraheem*
*Day 12*

*On A Plate*

I don't even know if I am writing a poem or not. I ate a lot today and can't think too clearly. So, I just want to write in a style in which if you turn your device clockwise, it will form how tall and plenty the bounties on our plate was. Thanks to Allah.
------------------------------------------


He was
wearing
a native dress,
My able Mr. Tunde.
I was wearing Ankara,
And Ahmad in cool Adire.
Rauf, was in shirt and jean
Our August visitor for the Iftar.
Different countries on the same plate
The love of the holy month of Ramadhan.
We all belong to a country, our father
Our mother, in the same language
I speak Yoruba and he Arabic
I will never forget you in
my heart; for our Chem.
Is one and one only.
Our beautiful
Islam.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 11*

*'Iqra'*

Read on,
O reader of Qur'an!
Even though it is not a song,
If it were, I won't believe.
And if it were to be of a sorcerer,
I wouldn't have recalled a thing.
So, read on, and believe in the guidebook..

Read on!
Your sonorous voice
is all my ears long for.
Those pure sound
rolling down your tongue,
Like ornament descending from the sky,
Giving the sounds of Qur'an, the guide,
are life for the dying and the living.

Read on!
The first word from his mouth,
His angelic voice was of guide.
So, read on, O reciter!
You are nothing but like Muhammad,
On the day he was commanded to read,
by the order "'Iqra' bismi rabbik."

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 10*

*If You Can't*

If you cannot snore,
What's the essence of sleeping?

If it is not so stuffy,
What's the essence of bathing?

If you cannot pray,
What's the essence of breathing?

If you cannot fall in love
with Allah and die on His course,
What's the essence of living?

If you cannot love, purify your soul,
Forgive one another and sleep
with no clot of grudges in your heart,
What holiness do you claim?

If you cannot enslave your tongue
from the freedom of slanderous talk,
What's the essence of FASTING?

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day9*

*My Voice*


The resonance
of my voice
will not make
my heart pause;
It's still crying.

The picture of my smile
has changed,
From smiles to tears.
The song of a sinner
is the melody
of my choice, and I
repeat, O Allah!
Wash off my sins.

Ya Allah
I beg by all Your
beautiful names
Beautify my life.

*#TheBrokenPen*
*Ramadhan & Poetry*

*Ramadhan & Poetry With Ibraheem*
*Day 8*

*Tarawih Or UEFA*

Atimes, about it,
You would feel paranoid.
But it is the best for your life.
And atimes you won't love to miss it,
Even if it could be your reason to miss.

What if galaticos wins tonight,
Won't you regret not doing it right?
What if Juventus and Madrid tie?
Have you thought of what penalty
will be your night? O keeper!

What if Real Madrid wins the Champé?
Won't you still see the highlights in café?
Or will you stop praying if they lose?
Or how many Istighfar will you chant?
Wait a moment, which is your first field?
The cinema, the ball house, stadium or the mosque?

Go for Tarawih and not for show off.
Beware I swear, this could be your last.
How do you intend to cover up,
for those Fara'idh you never met up?
I'm scared for you after myself.

_Bathing in the rain_
_That might be so sweet_
_but not everyday._
_You could fall sick if consistent._

This is the time for Tarawih,
You have no excuse to choose over it,
Tarawih or ULC, chose where you belong.

*#TheBrokenPen*
*Ramadhan & Poetry*

nb: Even though this is coming late here, the message still is important. As Muslims, we must always get our priorities right!

lanrexlan:
The MMM (My Midnight Mistress) poem abi?

The sister that inspired that poem is not showing green light at all She keeps beaming "Danger, do not approach" ni

The thing just weak me, maybe I should have written the poem for the sake of Allah and not the sister's sake. Here I am sha, Alhamudulilah better days ahead


Ameen wa antum Fajazakumullah Khairan dearest akhee

The MMM! Yeah that is the poem I was referring to. Do not give up yet bro, maybe she wants to know how serious you are, and I know you know what to do

Definitely, better days ahead!

*Ramadhan & Poetry With Ibraheem*
*Day 7*

*Patrol Poem*
*Raqeeb & Ateed*


They are nowhere near being tired
They are committed to you
They are your close companions
They are recording all your moves.

In the book of life
In the dark shadow
In the black deep soul
In the night or day

In our market when we buy
Argue for a coin.
In our rows at night erectly
Our actions in coil.

*#TheBrokenPen*
*Ramadhan & Poetry*

AlBaqir:
# That was exactly my point @underlined. Sunset is not "till layl" which Quran states. Breaking fast at sunset is a misconception of the ruling of the Qur'an and Sunnah.


# Majority break fast at sunset not "till layl" which is after sunset.

"Till layl" is understood to mean till the night begins, which is after sunset.There are many narrations that supports this view, even outside Ramadan. I would love to read the authentic narrations from the Prophet (SAW) that states otherwise.

Secondly, people break their fast after sunset, people would look and see if the sun is still visible or not, people even wait till the adhan is called, not to mention the use of apps to determine when the sun sets in each region.

Note: The concept of fasting as stated in the Qur'an is to reach piety and not to cause us hardship, this is also corroborated by the narrations that states we should delay the sahur and be quick or hasten to break the fast.

AlBaqir:
^^

# I love "your" analysis and it further strengthen my point, and that is breaking of fast before Salat Maghrib as its the usual custom of the Sunni is not proper.

My analysis did not strengthen your point at all. Your definition of night from the Qur'an is flawed which I did correct stating the beginning of night is after sunset, as the beginning of day is after fajr.

AlBaqir:
# If you see clearly, I do not support my points on one fixed area. As far as Shia is concern, we break fasts after Ishai. And there is not too far evidence from Sunni perspective that breaking of fast should come at least after Salat Maghrib. Shia jurists too welcome this for those who could not extend till after Ishai.

I am afraid the above is not established from the Qur'an or the Sunnah of the Prophet (SAW).

A question, we only have night and day, and Allah (SWT) has described in Surah 39 verse 5 that He wraps the day into the night and vice versa, so when does night starts, and when does day starts? Is after the sun as set still day?! Do you call fajr night?!

lanrexlan:
Ma sha Allah, may Allah grant him goodness.

Ameen

Here too o, inspiration no come o. Mine is coupled with laziness sha

Lazy boy You beta go and look for inspiration, I still remember that your poem you shared on facebook o!

May Allah ease your affairs and grant you those things you are thinking about (Ameen)

Allahuma Ameen!!!! Jazakumullahu khayran dear brother.

AlBaqir:
THE COMMAND IS TO BREAK FAST AT "NIGHT" NOT "SUNSET"

"...and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, THEN COMPLETE THE FAST TILL NIGHT, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil)..." Surah al-Baqarah: 187

Many Mufassir and hadith scholars understood this ayah that "Night" has three sections: beginning, middle and later (part of the night). They argued based on several ahadith (which obviously in contradiction to Quran) that the ayah (above) only intend beginning of the night.

Allah's Description of Night

Then, Allah describes what NIGHT is in the Quran thus:

ﻓَﻠَﺎٓ ﺃُﻗۡﺴِﻢُ ﺑِﭑﻟﺸَّﻔَﻖِ
But nay! I swear by the sunset redness,
ﻭَﭐﻟَّﻴۡﻞِ ﻭَﻣَﺎ ﻭَﺳَﻖَ
And the night and that which it drives on,
ﻭَﭐﻟۡﻘَﻤَﺮِ ﺇِﺫَﺍ ﭐﺗَّﺴَﻖَ
And the moon when it grows full,
{surah Inshiqaq: 16-18}

# According to that noble verse, Night comes in after overshadowed the "redness of sunset".

Unfortunately, majority break fast at "sunset redness".

First, I do not understand if what you are proposing is for us to break our fast after magnrib prayers or at night? Mind you, after Ishai prayer is also night too...

Secondly, Allah (SWT) describes the night in a couple of verses, using just one verse to arrive at a conclusion is very wrong.

Thirdly, the interpretation of the verse you have quoted is wrong, why? Read!

First let's look at the definition of the word as you have used it, "redness of sunset" الشفق: حمرة تظهر في الأفق حيث تغرب الشمس, و تستمر من الغروب إلى قبيل العشاء
From the Arabic dictionary, the word is translated as follows (the Arabic above): "The redness in the sky during sunset, and it continues from sunset till the beginning of Ishai"

So if night according to you is "Night comes in after overshadowed the "redness of sunset". Then I'm afraid we would have to wait till Ishai prayers before we break our fast that is about 1 hour after Maghrib (sunset).

It only means the translation you brought forth is flawed, the verse about the night you presented is not related to the redness of sunset, but rather, let me give you a proper translation of the verse by Shaih international:

"And [by] the night and what it envelops"

Furthermore, let me give you another verse clearly stating about the night:

By the sun and its brightness
And [by] the moon when it follows it (i.e the sun)
And [by] the day when it displays it (i.e the sun)
And [by] the night when it covers it (i.e the sun)

(Qur'an 91:1-4)

The above verses clearly explains when night starts, and that is, when it covers the sun, and that only happens when the sun sets, thus, night begins immediately after sunset. This understanding makes adequate sense when we understand another verse of the Qur'an were Allah (SWT) states :

"He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver." (Qur'an 39:5)

Again, the verse in Surah Baqarah stated the time when we are to start fasting at the beginning of daybreak i.e fajr, it did not say we should eat till day light, then it would only make sense that we break our fast at the beginning of night as well. We do not fast at night! we only fast during the Day!

*Ramadhan & Poetry With Ibraheem*
*Day 6*

*The Gate Of Rayyan*

I searched for you yesternight
In the rows of God's Knight
I was by the left but took a flight,
To see if you're next by my right.

By counts of the moon today is six
Your good with bad like tea still mix
Your chance to change my bro still clicks
So open your eyes and repent to fix.

Since the month started, haven't you learn?
Or you need to access the grave with lantern?
Guys and girls, the poor and those who earn
In the grave they dwell and their chance -BURN-.

But you live; so I will sound the bell of warning
For myself, then you about the reckoning
On the day when the gate of Rayyan will be blooming
And will be shut at all faces, except of those fasting.

*#TheBrokenPen*
*Ramadhan & Poetry*

lanrexlan:
Wa alaykum Salaam Warahmatulah Wabarokatuh Sino. So this brother is your friend? I do read his poetry everyday, we both belong to one whatsapp group like taht, where poems, ewi kike, spoken word poetry are shared by users.

I love his series, barakallahu feeh. By the way, brother sino, e don tey when you write poems o.

Yes he is a dear friend, very talented guy like that, and a scholar in the making in sha Allah.

Erm, bro, it is not a small something o, wetin my head they think about these days ehn, poem no gree come!

*Ramadhan & Poetry With Ibraheem*
*Day5*

*As Sawm Junnatun*

If I have the power,
Sahur will never end.
If I am a magician,
Iftar won't show its face.

I just wish to remain
In this state of fast,
Because of the Khaluf,
The scent of my mouth.

The Rasul has explained,
For he talks not of his will.
As great as the Sawm is
Only He knows the reward.

As Sawm Junnatun he said;
So my brother never relent,
Be firm on the path of the Deen,
And hell will fear your skin.

*#TheBrokenPen*
*Ramadhan Poetry*