ummtaalib

Mufti Taqi (Damat Barakutuhum) states in his discourses: Men and Women are two different sexes. A great hue and cry is being raised now-a-days that women should also work side by side with men. In the zeal of their ceaseless propaganda, they have failed to reflect that if men and women were created for doing the same kind of work why was it necessary to create them with different physical characteristics and bodily constitutions. Who can deny the fact that men and women have different bodily systems, habits, sentiments, susceptibilities and mental trends. Allah has created each sex with different constitutions. To declare that there is no difference between men and women is self-deception and revolt against nature, because it is disbelieving our eyes and our senses. The difference between the physical constitution and sentimental trends of each cannot be effaced by artificial means, i.e., by putting on the same dress, having the same hair-style. The fact remains that the difference between men and women is too palpable to be denied and too real and true to be ignored. The means to put a question to Allah are His Prophets. As already pointed out it is the Creator Himself who can tell for what purpose He created men and women and one can approach the creator for an answer through His Prophets, the last of them being Prophet Muhammad (Allah bless him and grant him peace). Two branches of Human life It appears, without any shadow of doubt, from the teachings of the Holy Qur'an and the Holy Prophet (Allah bless him and grant him peace) that human life stands divided into two branches, viz., the indoor affairs and the outdoor affairs. Each branch is complimentary to the other. It is not possible to lead a balanced and moderate life without taking into account, and meeting the requirements of both the branches of life. It is equally important and necessary to plan and procure the indoor as well as the outdoor demands of life. Man's life can be stabilized and regulated with the help of these two branches. If one branch is ignored or preferred to the other, life will get shattered, disorganized and unbalanced. Distribution of duties between men and women Allah has distributed the duties between two sexes in such a way that men have been made responsible for outdoor duties, e.g. earning livelihood and looking after political and social affairs and women have been made responsible for all indoor duties. If an intelligent survey is made of the natural peculiarities of man's creation it will have to be admitted that there can be no better arrangement of the distribution of duties between men and women. None can deny that in physical constitution man is stronger than woman. Outdoor work demands more strength and endurance which has been bestowed upon man. Outdoor duties demanding physical and muscular strength can be discharged efficiently only by man power and not by woman power. As regards indoor duties which are easier and which require less physical strength have been rightly entrusted to women. A woman should take charge of household duties The Qur'anic verse which was quoted in the beginning contains a divine command addressed direct to the sacred wives of the Holy Prophet (Allah bless him and grant him peace) and indirectly to the entire community of Muslim women. The command is: “O wives of the Prophet, stay in your houses.” This does not mean to say that women should not go out of their houses, except in emergent conditions. The verse points out to a basic truth to the effect that women should stay in their houses and look after all indoor household affairs... The child needs its mother's care and affection. Allah has created women to take over the duties of bringing up and training the children on the right lines and putting them on the right trend of thought. That is why Allah has put in the heart of the mother more love for the child than in that of the father, although the child belongs to both, when the child feels some discomfort he will at once call its mother and not its. father, wherever she may be. because the child knows well that it is its mother who can remove its discomfort. The child is brought up in the shadow of this affectionate relation. It is not possible for a father to breed and bring up his child without the assistance of the mother. Actual experiment will support this statement. Nowadays people submit their children to nurseries for their upbringing. Remember that no nursery can provide the child with a mother's care and affection. The child does not stand in need of an institution like a poultry farm, but instead, the child needs the mother's care and love to ensure the provision of this care, love and affection, it is imperative that the mother should take charge of the management of the household. If a women is not doing this, she is rebelling against nature. The result of this rebellion against nature is the same which is before our eyes today. The basis of great achievements is the "Home" Allah has said in His Book, the Qur'an, fourteen centuries ago: “Stay in your houses.” The "Home" alone is your world, your Hereafter and your life. O Women! Do not think that as man is doing great deeds outdoors, you too can do the same by going outdoors. You should think that the "home" is the foundation of all great deeds. If you breed and bring up your children in the right way sow the seeds of Iman (faith) in their hearts and generate Taqwa in them, then this achievement of yours will be much greater than the so-called great deeds done by man by going outdoors, because you have brought up and trained a child on the path of Deen. The anti-propaganda and blind following of the West have begun to eradicate gradually the care of the women in our society for the religious training of their children. In such a situation those women who confined within their homes also sometimes begin to think that the people are right in saying that they have been confined within the four walls of their houses and those women who have gone out of these four walls are perhaps more advanced and progressive than they themselves. At any rate, bear in mind that the services which these 'confined' women are rendering within the bounds of their houses have no substitute and those valuable services cannot be rendered by going outdoors to work in market places and shops. Contentment and comfort lie in Purdah. Women should never think that the Purdah is a source of inconvenience to them. To be under Purdah is a part of women's nature. The very meaning of the word 'Aurat’ which is the Arabic equivalent of the word women is something which requires to be kept concealed. This is women's nature and if nature is distorted, then there is no remedy for its reform. The contentment and comfort to be received in living within Purdah cannot be received from a life without Purdah in which women are exposed to public gaze. The protection of the Purdah system is therefore, an essential part of modesty and chastity.

Hadhrat Aishah Siddiqah (radhiyallahu anha) nllam) narrates “Verily, Rasulullah (sallallahu alayhi wasallam) cursed the rajlah among women.” (Abu Dawood) The term rajlah is the feminine of rajul which means ‘a man’. Thus, rajlah means ‘a man-woman’ or a defeminized woman or a masculinized woman. Hadhrat Aishah (radhiyallahu anha) said that such women were cursed by Rasulullah (sallallahu alayhi wasallam). Women who emulate men in their appearance, dress, attitudes, etc., are termed rajlah and the la’nat (curse) of Allah, His Rasool and the Malaaikah perpetually settle on these feminized or masculinized females. A salient feature of such women is that they vie with males in fields which Allah Ta’ala has ordained exclusively or primarily for men. They seek leadership and exposure. They love public platforms and always crave to exhibit themselves in public. They are generally raucous, loud and immodest. They detest domestic work and the home-role which Allah Ta’ala has made Waajib for them. They display the tendencies of lesbians and many of them are in fact lesbians or female homosexuals. They insist to be in the street and out of the home in conflict with Allah’s prohibition: “And remain (glued) inside your homes, and do not make an exhibition of yourselves like the exhibition (of the women of) Jahiliyyah.” (Qur’aan) These specimens of humanity cursed by Rasulullah (sallallahu alayhi wasallam) have taken over from the kuffaar the slogan and concept of ‘the equality of sexes’, but there is no such stupid idea in Islam. While these defeminized women scream the slogan of ‘equality of sexes’, the Qur’aan explicitly and categorically affirms the superior rank of men and that males are the rulers of women. The masculinized women try to push themselves into the forefront of spheres belonging to males inspite of Rasulullah’s order: “Put them (women) behind just as Allah has put them behind.” Women of this kind—masculinized women, defeminized women, women with lesbian tendencies—who crave to stand shoulder to shoulder with men in the public howling slogans, form dangerous marriage partners. Men of Deeni concious should be careful when choosing a marriage partner. It is necessary to watch out for these accursed tendencies and attributes before plunging into marriage. Marriage with masculinized women can last only if the husband buckles and accept the role of a dayyooth (cuckold). Under the domination of the masculinized woman, a man will have to agree to hand over his pants to the ‘he-her’- to the rajlah mal-oonah (the accursed male-woman). All women who compete with men and endeavour to be in public at the helm are women of this ilk. The ideal woman of the Qur’aan and Islam is described by the Qur’aan Majeed in the following glowing terms: “(Such women who are) chaste, Simple and believing..” The attributes of uprighteous Muslim females are Imaan, chastity and simplicity. They are not like the accursed masculinized or defeminized women who love public platforms and who detest the home-role for which Allah Ta’ala has created them. When a woman detests her natural divinely ordained role, then she must necessarily be unnatural and abnormal. Since she imitates and emulates men of her own free accord, Rasulullah (sallallahu alayhi wasallam) cursed her. Such women need to reflect and understand the umbrella of divine la’nat which covers them. --- Mujlisul Ulama of South Africa

A Woman's Reflection on Leading Prayer On March 18, 2005, Amina Wadud led the first female-led jum`ah (Friday) prayer. On that day, women took a huge step towards being more like men. But did we come closer to actualizing our God-given liberation? I don’t think so. What we so often forget is that God has honored the woman by giving her value in relation to God—not in relation to men. But as Western feminism erases God from the scene, there is no standard left—except men. As a result, the Western feminist is forced to find her value in relation to a man. And in so doing, she has accepted a faulty assumption. She has accepted that man is the standard, and thus a woman can never be a full human being until she becomes just like a man. When a man cut his hair short, she wanted to cut her hair short. When a man joined the army, she wanted to join the army. She wanted these things for no other reason than because the “standard” had it. What she didn’t recognize was that God dignifies both men and women in their distinctiveness – not their sameness. And on March 18, Muslim women made the very same mistake. For 1400 years there has been a consensus of the scholars that men are to lead prayer. As a Muslim woman, why does this matter? The one who leads prayer is not spiritually superior in any way. Something is not better just because a man does it. And leading prayer is not better, just because it’s leading. Had it been the role of women or had it been more divine, why wouldn’t the Prophet ﷺ have asked Ayesha or Khadija, or Fatima—the greatest women of all time—to lead? These women were promised heaven—and yet they never led prayer. But now, for the first time in 1400 years, we look at a man leading prayer and we think, “That’s not fair.” We think so although God has given no special privilege to the one who leads. The imam is no higher in the eyes of God than the one who prays behind. On the other hand, only a woman can be a mother. And God has given special privilege to a mother. The Prophet ﷺ taught us that heaven lies at the feet of mothers. But no matter what a man does he can never be a mother. So why is that not unfair? When asked, “Who is most deserving of our kind treatment?” the Prophet ﷺ replied, “Your mother” three times before saying “your father” only once. Is that sexist? No matter what a man does he will never be able to have the status of a mother. And yet, even when God honors us with something uniquely feminine, we are too busy trying to find our worth in reference to men to value it—or even notice. We, too, have accepted men as the standard; so anything uniquely feminine is, by definition, inferior. Being sensitive is an insult, becoming a mother—a degradation. In the battle between stoic rationality (considered masculine) and selfless compassion (considered feminine), rationality reigns supreme. As soon as we accept that everything a man has and does is better, all that follows is a knee-jerk reaction: if men have it, we want it too. If men pray in the front rows, we assume this is better, so we want to pray in the front rows too. If men lead prayer, we assume the imam is closer to God, so we want to lead prayer too. Somewhere along the line we’ve accepted the notion that having a position of worldly leadership is some indication of one’s position with God. A Muslim woman does not need to degrade herself in this way. She has God as a standard. She has God to give her value; she doesn’t need a man. In fact, in our crusade to follow men, we as women never even stopped to examine the possibility that what we have is better for us. In some cases we even gave up what was higher only to be like men. Fifty years ago, society told us that men were superior because they left the home to work in factories. We were mothers. And yet, we were told that it was women’s liberation to abandon the raising of another human being in order to work on a machine. We accepted that working in a factory was superior to raising the foundation of society—just because a man did it. Then, after working, we were expected to be superhuman—the perfect mother, the perfect wife, the perfect homemaker—and have the perfect career. And while there is nothing wrong, by definition, with a woman having a career, we soon came to realize what we had sacrificed by blindly mimicking men. We watched as our children became strangers and soon recognized the privilege we’d given up. And so only now—given the choice—women in the West are choosing to stay home to raise their children. According to the United States Department of Agriculture, only 31 percent of mothers with babies, and 18 percent of mothers with two or more children, are working full-time. And of those working mothers, a survey conducted by Parenting Magazine in 2000, found that 93% of them say they would rather be at home with their kids, but are compelled to work due to ‘financial obligations.’ These ‘obligations’ are imposed on women by the gender sameness of the modern West, and removed from women by the gender distinctiveness of Islam. It took women in the West almost a century of experimentation to realize a privilege given to Muslim women 1400 years ago. Given my privilege as a woman, I only degrade myself by trying to be something I’m not – and in all honesty – don’t want to be: a man. As women, we will never reach true liberation until we stop trying to mimic men, and value the beauty in our own God-given distinctiveness. If given a choice between stoic justice and compassion, I choose compassion. And if given a choice between worldly leadership and heaven at my feet—I choose heaven. May the blessings of Almighty Allah be on you

Mufti Desai describes vividly the mental slavery the Ummah is labouring under with regards to the concept of 'equality' in terms of the Dunya: "Aayat 23 of Surah Noor states: "Those who slander chaste, believing women who are simpletons, they are cursed in this world and in the Aakhirah, and for them there is a great punishment." The term 'ghaafilaat' (simpletons) mentioned in this aayat is not employed in a pejorative sense. On the contrary it is presented as a noble attribute and virtue of the Mu'minaat (Believing Women). Allah Ta'ala has imbued women with the attribute of simplicity. Female indiscretion is a natural effect of their inherent simplicity. But the half-male-half-woman aunts who project and exhibit themselves in the male domain are bereft of this virtue which the Qur'aan Majeed glowingly mentions. Regardless of any moral, spiritual and academic (Islamically speaking) excellences they may achieve, the pious women of Islam will remain 'simpletons' as long as their brains have not become convoluted and their natural haya (modesty) has not been extinguished by the libertine culture of the immoral West. On another occasion, Hadhrat Umm-e-Salmah (radhiyallahu anhu) said to Rasulullah (sallallahu alayhi wasallam): "O Rasulullah! Men wage Jihad whilst we don't, and for us is half (mens' share of) inheritance." Allah Ta'ala then revealed the following aayat: "Do not desire that with which Allah has granted superiority of some over others. For men is (their) share (i.e. thawaab in the Aakhirat) for the (deeds) which they have earned, and for women is (their) share (i.e. thawaab) for the (deeds) which they have earned. Ask Allah (to grant you) from His grace."(An-Nisaa', aayat 32). With her gaze on the superior and greater benefits, both worldly and spiritually, for men, Hadhrat Umm-e-Salmah (radhiyallahu anhu) broached the subject with Rasulullah (sallallahu alayhi wasallam). In response, the Qur'aan Hakeem, with patriarchal authority and countenance prohibited her from desiring what Allah Ta'ala has not decreed for her. She was commanded to accept the patriarchal order ordained by Allah Ta'ala. Hadhrat Umm-e-Salmah (radhiyallahu anha) was yearning for the immense thawaab of Jihad. Allah Ta'ala does not deprive women from gaining equal and even more thawaab than men notwithstanding the inequality of status. Women can acquire the same thawaab by means of little effort, far less arduous than the effort which men have to expend for gaining the thawaab. While males have to face the hardships and dangers of the battlefield for the thawaab, women gain the same thawaab for attending to their domestic duties. A woman gains the thawaab of martyrdom just for restraining her emotions and adopting sabr when her husband takes a second wife. While the men obtain the thawaab of 100,000 raka'ts for performing Salaat in the Haram Shareef, women obtain the same thawaab for performing Salaat at home. Thus, their inferior status relative to males does not disadvantage them in any way whatsoever. With regard to the worldly benefit of a double share of inheritance, it in no way disadvantages women. This double share for males is a valid discrimination taking into account their responsibilities and obligations. The male has to financially support the woman and the children while there is no such obligation on the woman. It is not her obligation to financially support even her own children while it is the Waajib duty of the man to support his wife, children, his parents, his destitute sisters and all female relatives if they have no male to support them. On the other hand, a woman has no such responsibilities. In terms of this Patriarchal System of Islam, a woman may not leave her home confines to earn her livelihood. It is haraam for her to venture into the public domain in normal circumstances. Islam has placed numerous breadwinners and providers at her disposal. In the absence of her husband, it will be her sons. In their absence, her father. In his absence will be her brothers, then her paternal uncles, then her paternal nephews and so the chain continues. It is an entirely different matter that this glorious command of the Patriarchal System is no longer implemented. The reason for its abandonment is our enslavement to western culture with its fraudulent claims and slogans of 'equality' and human rights. Muslim men nowadays have degenerated to the level of the western swines of immorality, bestiality and gluttony. They have abandoned their womenfolk to the wolves in the public domain. Whereas Allah Ta'ala has created women for the home, and the males to care for them, these scoundrels in subservience to the western libertine cult have expelled their womenfolk from the home, compelling them to earn while they (the cowardly males) are shirking their responsibilities and obligations. In addition to the unnatural and haraam burden of earning and sacrificing their shame and modesty in the public domain, these women have to bear children, attend to the children, attend to the house, the cooking, the washing, the cleaning and the bestial demands of a cowardly husband who shirks his obligations. Is this equality and justice? Yes, it is – it is the 'justice' of western barbarians whom the plastic academics and lewd aunts in our community ape. The frauds of western civilization who have expelled women from the homes to gratify their bestial instincts practise the worst type of 'patriarchy' – a patriarchy in which women are robbed of their natural rights divinely bestowed to them - a satanic patriarchy which strips them of the natural attributes of womanhood -- a patriarchy which reduces women to cheap chattel, and all of this camouflaged with the false façade of 'equality'. Islamic Patriarchy being a sacred divine system does not deprive women of the benefits of both worlds. Despite their subjugation to male governance, there is no deprivation for them. They enjoy all the fruits and benefits which males enjoy in both the spiritual and mundane domains. Effectively negating the stupid hypothesis of equality, and conclusively affirming the superiority of men, is the following Qur'aanic aayat along with its Shaanun Nuzool (the circumstance which occasioned the revelation) "Men are the rulers over women." (Aayat 34, Surah Nisaa') A lady was grossly disobedient to her husband. In anger he slapped her. The lady complained to her father who reported the matter to Rasulullah (sallallahu alayhi wasallam). Rasulullah (sallallahu alayhi wasallam) instructed that the wife should also slap her husband. Whilst on the way to extract her vengeance, Jibraeel (alayhis salaam) appeared with the aforementioned aayat which prohibited the woman from slapping her husband. Rasulullah (sallallahu alayhi wasallam) hastily despatched a messenger to inform the lady and her father of the rescission of the earlier order. Since Allah Ta'ala declared that men are the rulers of women, it was not permissible for the woman to treat her husband as a subordinate. Commenting on this rescission, Rasulullah (sallallahu alayhi wasallam) said: "We desired something and Allah desired something else. Whatever Allah desires is best." The Divine Desire is patriarchy in which the man is the dominant figure. He leads and the woman follows. We are in this age observing the evil effects of unnatural inversion of the natural roles ordained by Allah Ta'ala for men and women. The Islamic Patriarchal System rising out from the Qur'aan, is a wonderful system of governance in which the man is the dominant figure. This is a sacred system in which women are not deprived of anything. It is a system which ensures their chastity, modesty, womanhood, motherhood, wifehood, morality, spirituality and security. It is a system which prohibits the transformation of women into chattel for the bestial gratification of fussaaq and fujjaar. It is the system which honours women and which allows them to progress to the loftiest stages of spirituality and divine proximity while all other systems of governance border on barbarism if not flagrantly barbaric. The system of fraudulent 'equality' which the deviates and the plastic academics are advertising deceptively to ensnare women into the quagmire of immorality and bestiality is pure Satanism."

Mufti Shafi' states in Ma'riful Qur'aan: Man's guardianship is essential for peace and order Not giving women their due rights was ranked as injustice, oppression, stinginess and villainy which was erased by Islam. Similarly, leaving them to go their way with an unbridled liberty from the guardianship and care of men, and to make them earn their own sustenance and life support amounts to wasting her rights and destroying her genius. Neither does she deserve that fate in view of her physique nor does that great mission of bringing up children and the charge of family management, which has been naturally entrusted to her, deserve it. In addition to that, women are, when deprived of the guardianship and care of men, a great danger for the whole human society, a situation that is bound to create all sorts of disturbances, including riots and bloodshed, as a matter of daily routine. That is why the noble Qur'an, while stating the mandatory rights of women, also declared that is, men are a step above women which, in still other words, amounts to saying that men are responsible for them as their caretakers. As it was in the first age of ignorance before Islam, all nations of the world, by keeping women as a household item or a dumb animal, had fallen prey to this mistake. So it came to pass that, following Islam's age of decadence, there started a later age of ignorance. Here the first mistake is being matched by yet another mistake, as a reaction in the opposite direction, when efforts are being made continuously to get rid of even this much degree of precedence men have over women. As a result, obscenity and shamelessness became common, the world became a home of conflicts and disorder, and bloodshed became so cheap that the first age of ignorance remained no match anymore. There is an Arab saying: which means: The ignorant man never stays on moderation. If he decides to stay from acting excessively, he slides into a behaviour of neglect. This is the prevailing attitude in the world of today. There was that time when they were not even prepared to call or understand women as a member of the human race. Now they have advanced to the limit that the 'yoke' of man's guardianship and caretaking of women, which is perfectly wise and suitable universally for men, and women, is being thrown away, the ill consequnces of which are becoming visible everyday. And believe it, unless they bow down before this noble statement of the Qur'an, such disorders will go on increasing day by day. Governments today make new laws incessantly to bring peace into the world. New institutions are established for this purpose. Millions are spent but the source of disorders goes unnoticed by them. If a Commission of Inquiry was to be established to determine the causes of disorder, bloodshed and internecine wars, it is likely that the cause of more than fifty percent of such crimes will turn out to be woman and her unbridled freedom. But, in the contemporary world, the prevailing pursuit of desires has confounded even the best of minds. No corrective check against the worship of desires is even entertained. May Allah Almighty enlighten our hearts with the light of faith and help us act according to the guidance given in His Book and in the conduct of the Holy Prophet because that is our blessed capital both in in this world and in the Hereafter. A Conflict and its Resolution - We find out from this verse that the Qur'an tells the husband and wife about duties assigned to each, whereby men have been placed under obligation to give women their rights, in the same manner as women have been placed under obligation to give men their rights. This indicates that each party should watch out on the fulfillment of its respective duties rather than go after demanding rights. And should they succeed in doing so, the very issue of demanding rights will cease to exist, because the duties of men are the rights of women and the duties of women are the rights of men. When duties are taken care of, rights will be automatically fulfilled. These days the root of all troubles lies in the attitude of people who are alert to their rights but negligent of their duties. As a result, rights are demanded on a war footing as is evident from the current confrontation between governments and masses, husbands and wives and between other authorities and their challengers. This indicator of the Qur'an has modified the confrontational aspect of the issue by stressing that everyone should make all possible effort to fulfil his or her duties and when it comes to his or her own rights try to overlook any infringements gently, forego and forgive. If this teaching of the Qur'an could become common universal practice, homes, families, even countries and governments will find that most of their conflicts have been resolved for good. Man's higher position over woman is for discipline only A universal system in the world, the human nature and the best interests of women themselves required that men be not only given a particular sort of controlling and care-taking right over women, but that it be rather made incumbent on them. This is what has been stated in the verse : 'Men stand care-takers of women.' But, this does not necessarily entail that all men are superior to all women because being superior in the sight of Allah wholly depends on belief and good conduct. In Divine dispension, the increase or decrease in degrees operates in synchronization with the degrees of belief and conduct. Therefore, in matters relating to the Hereafter, it is not necessary that men alone should continue to have that step or degree above women. This too is possible and, as elaborated in Qur'anic verses and Hadith narrations, this is what would come to pass - that some women, through their obedience to and worship of Allah, will become superior to many men with their degree of precedence rising higher than many a men. Although the Holy Qur'an, while describing the injunctions of Shari'ah, according to its own clear stress, declares that men and women are absolutely equal and the injunctions where there is some difference have been expressly explained, but the address is generally to men and the gender used is masculine. This treatment, however, is not peculiar to the noble Qur'an. Governments too, use the masculine gender in their laws fairly commonly, although the law is universally applicable to men and women both. One immediate reason for this is the very difference identified in the verses of the noble Qur'an, that is, for men there is a step above women. The second consideration, perhaps implied here as well, may be that satr (concealment) is better even when there is a discussion about masturat (women: the concealed ones). But, when women realized that the noble Qur'an does not address them directly at various places like it does address men, the venerated mother of the faithful, Sayyidah Umm Salmah pointed this out to the Holy Prophet and thereupon the following verse of the Surah Al-Ahzab was revealed: "Submitting men and submitting women, believing men and believing women, obedient men and obedient women ..." (This appears in details in Nasa'i, Musnad Ahmad and Tafsir Ibn Jarir etc.) where women were clearly and expressly identified along with men which implies that the status of women is no less than men in obedience to Allah and in His worship, in being near Him and His approval, and in the ranks of Paradise. According to a report in Tafsir Ibn Kathir, some Muslim women came to the the blessed wives of the Holy Prophet and asked about the general absence of any mention of Muslim women in the Holy Qur'an, while it does mention men at several places, and also refers to the blessed wives of the Holy Prophet , from among women. Thereupon, the verse referred to above was revealed. To sum up, it can be said that a certain measure of precedence and authority in regulating the affairs of worldly life is for the good of women and that wisdom so dictates. Other than that, there is no difference in the reward and retribution for deeds, good or bad, and in the degree of merit attained in the Hereafter.The same subject appears in the noble Qur'an with much more clarity in the following manner: "And whosoever male or female, does a righteous deed, while he (or she) is a believer, we shall assuredly get him (or her) to live a goodly life." (16:97) After these preliminary remarks let's ponder over the words of the original verse under discussion. It was said: "And women have rights similar to what they owe" that is, their rights are incumbent upon men similarly as the rights of men are incumbent upon them. Here the rights of women were mentioned before the rights of men, one reason for which is that man after all, given his physical power and God-given precedence, manages to wrest his rights from women anyway. The concern should be for the rights of women since they cannot habitually wrest their rights by force. There is yet another hint here which suggests that men should take the first step to give the rights of women. However, the similarity and equivalency declared by the use of the word mithl (like, similar) in the text here could just never mean that the kind of job men do should also be done by women, or vice versa, because the distribution of work and respective duties for men and women are naturally different. In fact, it means that it is obligatory that rights belonging to both be observed equally and mutually and that the punishment for any negligence or shortcoming be also equal. It is worth observing at this point how the noble Qur'an has, in a sentence so small, miniaturized a whole roster of rights and duties since all rights women have over men and all rights men have over women are included under the sense of this verse. (Muhit) Simply by adding one more word (bi l'ma'ruf: justly, uprightly, kindly, courteously, according to the practice approved by the Shari'ah, or simply - "as recognized", a closer expression used in the accompanying translation of the verse) the possible occurrence of mutual controversies was eliminated. It was established that rights should be given using the ma'ruf method because the meaning of ma'ruf includes that which is neither prohibited nor impermissible under the dictates of the Shari'ah nor does it have any element of hardship or excess under common habit or custom or 'urf. The purport is that observing the routine of legal provisions is not enough, instead, it will be examined that, according to 'urf or customarily approved practice, the other party does not in any case suffer from pain or loss. That which is judged to be a source of pain and loss, in view of 'urf, will be forbidden and remain impermissible, for instance, coldness, indifference or such behaviour or conduct which causes pain. These can hardly be covered under an article of law but the word bi l'ma'ruf does encompass them. After that it was said: 'Though for men there is a step above them.' The well-known meaning and sense of this verse is that despite the rights of the parties being equal, Allah Almighty has bestowed upon men a certain degree of precedence and authority over women. That there is great wisdom in doing so has been hinted at by the use of the words "And Allah is Mighty, Wise" towards the end of the verse. Giving the meaning of this sentence, Sayyidna 'Abdullah ibn 'Abbas has added that Allah Almighty has given men a degree of precedence as compared to women, therefore they should act with much more forbearance. Even if women fall short of giving them their rights, the degree of their precedence is such that they should bear by it, be patient and do nothing to desist from giving them their rights. (Qurtubi)" Mufti Shafi' states in Ma'riful Qur'aan: The Qur'anic Eloquence in Describing the Precedence of Men It is noteworthy that the Holy Qur'an, while giving the first reason for the precedence of men, has not opted for an expression like "faddalahum alayhinna" ('because He made men excel women'), On the contrary, it has elected to give a deeper significance to the statement by using the expression: "Ba'dahum ala Ba'd", that is, 'made some of them excel the others'. The wisdom here is not difficult to see. The Arabic expression "Ba'dahum ala Ba'd" has a subtle indictation to the fact that men and women are part of each other. Therefore, there is a hint that the precedence of men, even if proved in one or the other field, will not go beyond being similar to the precedence of man's head over his hand, or of his heart over his stomach. So, just as the precedence of man's head over his hand does not diminish the role and the importance of the hand, similarly, the precedence of man does not cause any lowering of the status of women, because both of them are parts of each other's body - if man is the head, woman is the body. Some commentators identify yet another hint here. According to them, this precedence men have over women is in terms of genus. As far as individuals are concerned, it is quite possible that a woman may excel a man in her qualities and practical accomplishments, so much so that a woman may be superior to some individual men even in the qualities of a care-taker.

In Islam are Women inferior to men? If so, why? Answered by Mufti Ahmed Desai (Damat Barakatuhum): Western, liberal and UN-Islamic ideas have distorted your mental vision. What is your conception of inferiority? The Qur’aan says about the Ambiyaa [Prophets] (alayhimus salaam): “These are the messengers. We have given some ranks over (or above) others.” Even the Ambiyaa [Prophets] are not equal. Rasulullah is superior in rank to Nabi Musaa . In fact he is superior than all the Ambiyaa (alayhimus salaam). Thus, in relation to Rasulullah all the Ambiyaa (alayhimus salaam) are inferior. Hadhrat Jibreel is the highest ranking Angel. In relation to him, Hadhrat Israafeel is inferior. In relation to Qur’aan Shareef, the Hadith is inferior. In relation to the Kab’ah, Masjidun Nabawi is inferior. In relation to the elder brother, the younger brother is inferior. In relation to a mother, her son, even if he is a great Aalim and a Saint, is inferior. In relation to an elder sister, the younger brother is inferior. In relation to Hadhrat Abu Bakr , Hadhrat Umar and all the Sahaabah (radhiyallahu anhum) and the entire Ummah are inferior. In relation to the Ustaadh [teacher], his students are inferior. In relation to a Shaikh [spiritual guide], his mureeds [disciples] are inferior whether male or female. In every level of society there are ranks and gradations. The concept of blanket equality is a stupid idea of the Kuffaar. The husband has been made the chief of the family by Allah Ta’ala. It is his responsibility to maintain and train his wife and children. He has the highest rank in his home. He is superior to his wife and children even if his sons are the greatest saints and he an ignorant farmer. Is it an insult to all the Ambiyaa (alayhimus salaam) to say that they are inferior to Rasulullah (sallallahu alayhi wasallam)? On the contrary, they all are proud to be the inferior followers of Rasulullah (sallallahu alayhi wasallam). Similarly is it with all the ‘inferior’ beings cited above as examples. The Qur’aan categorically states: “For men over them (women) is a rank.” What problem do you or any Muslim have with this assertion of Allah Ta’ala? the problem is only that westernism and kufr liberalism have imposed on the minds of people that the higher male ranks relegate women to chattlehood. Modernist and deviated Muslims have been made to understand that women in Islam are contemptible; that men are free to abuse and denigrate them. But every Muslim who has even a slight understanding of Islam knows that these western ideas are plain garbage which the enemies of Allah gorge out. Even in Jannat [paradise] there will be different ranks among all levels of people. When according to Islam even two men are not equal, what is wrong if there is not equality between men and women? But since deceived people have been indoctrinated to believe that ‘inferiority’ means contemptibility, they feel awkward with Islamic teachings. A woman with her piety can surpass any man in rank by Allah Ta’ala. By Allah Ta’ala, the criterion of superiority is Taqwa [God consciousness]. Innumerable women will have higher ranks by Allah Ta’ala than males on account of their Taqwa. Every Mu’min is aware of the lofty rank of Hadhrat Aisha (radhiyallahu anha). She was the Ustaadhah of numerous Sahaabah. She was the most beloved Wife of Rasulullah (sallallahu alayhis salaam). She will be entering Jannat centuries before numerous male Sahaabah. What idea will you now gain when it is said that she is inferior to her husband, Rasulullah (sallallahu alayhis salaam)? Is any contempt implied for her by this claim? We in fact say that contempt for her is Kufr [disbelief]. Thus, gradations in society are the creation and command of Allah Ta’ala. The Khalifah, sultan or king may be a corrupt and immoral man. But, the Shariah commands obedience to him in all his lawful orders. His rank is superior to others here on earth. In Islam women are not inferior to men in terms of the concocted meaning ascribed to ‘inferiority’ by the western kuffaar enemies of Islam. sunniforum.com

wa'alaykumus salaam it would be "deenaw wabi muhammadin" because there is the rule of merging (Idhghaam) taking place

Allah loves at-Tawwabeen (those who repent)

Tall buildings in Makkah; a sign of Qiyamah (click on picture to enlarge) Eight tunnels to ease traffic in Makkah Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) is reported to have said: “……When you see tunnels/canals being dug in Makkah Mukarramah and the buildings (of Makkah Mukarramah) higher than the peak of the mountains then know that Qiyamah is close.” (Musannaf ibn Abi Shaybah, hadith: 14306) Al Muhaddith Shaykh Muhammad ‘Awwamah (May ‘Allah protect him) has classified the above hadith as sound (hasan) in his footnotes on Musannaf ibn Abi Shaybah, hadith: 14306. Note: The narration in question is the recorded as the statement of Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma ) and should be quoted as such. And Allah Ta’ala Knows best, Verified by: Moulana Muhammad Abasoomer

FOR EVER AFTER... '...One is suffering by taking the wrong medicine, the other for failing to take the right one...' By Khalid Baig In all societies and at all times marriage has been considered an occssion for great joy. The word most used with "wedding" is "celebration." In fiction, which reflects our inner desires, they "lived happily ever after." Obviously seeking success in marriage has been a pre-occupation of all societies. Today in the U.S. -- a society as advanced as human endeavour alone without Divine Guidance can make it -- the average length of "ever after" is about seven years. That is the average period a new marraige lasts today. But even this period is not entirely a period of happiness. As the Surgeon General report indicated a few years ago, home had become the most dangerous place for the American woman. The leading cause of injuries to them is beatings by husbands and boy friends. Obviously Science and the Age of Reason have not exactly delivered the happiest homes on earth. The secret to marital bliss eludes the Western civilization, although arrogance and conceit keep it from admitting fundamental flaws and looking elsewhere for solutions. Otherwise it would have found the solution in Islam. Islamic prescription for success in married life is based on taqwa, fear and consciousness of Allah. Taqwa -- the basis for all aspects of Islamic life -- is especialy relevant to the household. That is why Sura Nisa, where many commands regarding rights and responsibilities of spouses are given, begins with repeated reminders of taqwa. A hadith explains why. It descrbes a scene from the court of Iblis (Devil) where his assitants are reporting their achievements but he is not pleased. Then comes an assistant and says: "I did not spare so and so until I sowed the seed of discord between a husband and his wife." The Devil embraces him in joy saying "Well done." To fight the Devil, one needs Allah's help and it comes with taqwa, that is living with the awareness that Allah is watching us and will hold us accountable for our actions. A direct and far reaching consequence of this awareness is that a fight for rights is replaced by a concern for responsibilities. One's rights are other's responsibilities. A Muslim husband and wife will be concerned with discharging their duties toward each other. Not a very atractive prospect for those itching to start a fight for rights. But it provides for a home that is a model of peace, love and harmony. Islam emphasises organization and discipline, the five daily congregational prayers being a good reminder of that concern. If two Muslims travel together, they are required to choose one as the leader. Quite naturally the principle extends to the home as well, and husband is the head of the household. He is responsible for handling all outside affairs and providing finances, protection, and over all direction. Wife is his assistant in the home, responsible for taking care of the home and the children. A very famous hadith explains it: "Everyone of you is incharge and everyone will be accountable for those given in their charge. The man is incharge of the household and the woman is incharge of the home and the children." [bukhari]. This hierarchy of authority and responsibility is key to the stability and proper functioning of the society. Authority does carry risk of misuse. The solution does not lie in eliminating authority but in including suitable protections against the possible abuse. On the legal level this is achieved by delineating the boundaries of this authority. The basic ground rule in the Islamic society is that no one can ever ask for anything againt the Shariah. But that is not it. Actually a wife's legal obligation is very limited. In fact her only legal obligation is to stay in the home of her husband. She is not legally bound even to cook food, much less serve the parents or other relatives of her husband. The delicate balance between the legal and the moral here is very illuminating. On the moral plane she is expected to take care of household chores, but this is to be taken as a favor by the husband. Too many husbands take these services for granted. Realizing this necessary function as kindness would call for greater kindness in return. And a heavy emphasis on kindness keeps the husband's authority in check: "The best of you are those who are best in dealing with their wives and I am the best in dealing with my wives." [Tirmidhi]. A problem may still arise between the husband and wife. No two human beings can always meet the expectations of the other. Human beings are niether perfect nor perfectly matched. What is a husband to do if he sees something in his wife that he does not like? Unless the issue of concern is an unacceptable behaviour according to Shariah -- in which case he should use appropriate pursuasion to change it -- the husband is asked to ignore the negative and focus on the positive. "No believing man should totally detest a believing woman [who is his wife]. If he dislikes something in her, there would be something else in her that he would like." [Muslim]. Most problems in domestic life begin as minor incidents that become magnified by taking exactly the opposite approach. On the other hand even the most trying moments in marital relations can be overcome by following this one piece of Prophetic advice. Easier said than done? Well, what protects us from succumbing to our anger or frustrations in trying real life situations is taqwa and rememberance of Allah. He has more power over us than we have over those given in our charge. We remember His authority and seek His mercy. The success of our married life depends upon His mercy and not on our power or ability to fight or manipulate. This search for His mercy brings the best in ourselves. As one hadith says: "When a husband and wife look at each other with love, Allah looks at both of them with mercy." And that is the real secret to the marital bliss! Critics will point out the many domestic problems in Muslim societies today similar to [but on a smaller scale than] the problems in the West. True. But that should not blind us to the key difference between the two. The problems in the West are a result of the value system adopted by it; those in Muslim homes result from deviating from their values. One is suffering by taking the wrong medicine, the other for failing to take the right one.

1. An act of obedience. The hijab is an act of obedience to Allah and to his prophet sallallaahu 'alayhi wasallam. Allah says in the Quran: "It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger sallallaahu 'alayhiw asallam, has indeed strayed in a plain error." [Noble Quran 33:36] Allah also said: "And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their bosoms." [Noble Quran 24:31] 2. The Hijab is Iffah (Modesty). Allah made the adherence to the hijab a manifestation for chastity and modesty. Allah says: "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested." [Noble Quran 33:59] In the above verse there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty. 3. The Hijab is Taharah (Purity) Allah had shown us the hikmah (wisdom) behind the legislation of the hijab: "And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts." [Noble Quran 33:53] The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitnah (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts: "Be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honorable manner." [Noble Quran 33:32] 4. The Hijab is Taqwah (Righteousness) Allah says in the Quran: "O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better." [Noble Quran 7:26] The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness). 5. The Hijab is Iman (Belief or Faith) Allah did not address His words about the hijab except to the believing women, Al-Mu'minat. In many cases in the Quran Allah refers to the "the believing women". Aisha RA addressed some women from the tribe of Banu Tamim who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it." 6. The Hijab is Haya' (Bashfulness) Rasoolullah sallallaahu 'alayhi wasallam has said, "Modesty is part of belief." The hijab fits the natural bashfulness which is a part of the nature of women. 7. The Hijab is Ghairah The hijab fits the natural feeling of Ghairah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Ghairah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. Attarbiyah (December 2000) Islamic Tarbiyah Academy

DOES اَللَّه تعالى LOVE YOU? A pious person says he was wondering if Allah loved him? So he checked the Qur'an to see what are the characteristics of the people Allah has mentioned He loves them for. So he found that Allah loves Al-Muttaqeen (the pious), he says "I wouldn't dare consider myself one of them". Then he found that Allah loves As-Sabireen (the patient). So he remembered; "How impatient I am." He found that Allah loves Al-Mujahedeen (those who strive in HIS path), so he remembered how lazy and powerless he was. Then he found He loves Al-Muhsineen (those who do good deeds). So he remembered how far he is from that. He says: "So I stopped searching to avoid more disappointment. I reflected on my good deeds, I found most of them are mixed with laziness, coldness, flaws and sins. Then it came to my mind that Allah loves the at-Tawwabeen (those who repent). I just figured out it is the one for me and for others like me. So I started saying "AstaghfiruAllah wa Atoobu ilaih" in abundance so I could be one of ones He loves."

yes the waaw will be read with a tashdeed

wa'alaykumus salaam...is it ok now?

(Click on picture to enlarge)

Reciting “I am pleased with Allah as my lord” One should recite the following Duaa thrice in the morning and evening: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Transileration: Radheetu billaahi Rabbaw wabil Islaami deenaw wabi Muhammadin nabiyyaa I am pleased with Allah as my lord, Islaam as my religion and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) as my messenger. عن أبي سلام قال قال رسول الله صلى الله عليه وسلم ما من عبد مسلم يقول حين يصبح وحين يمسي ثلاث مرات رضيت بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم نبيا إلا كان حقا على الله أن يرضيه يوم القيامة (مسند احمد رقم 18967) Hadhrat Abu Salaam (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa thrice in the morning and in the evening, Allah Ta’ala will certainly please him on the day of Qiyaamah (i.e. Allah Ta’ala will forgive him and usher him into Paradise): رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Ihyaaud Deen

Kibr: The Mother of all Sickness Amongst the items that are harmful and detrimental to us, the most serious one is Kibr or pride. This is the mother of all sicknesses and the spiritual doctors have said that 99 percent of people have contracted the disease of Kibr. To a certain extent even the Ulema and Mashaaikh have contracted the disease of Kibr, therefore it is important that we look at this disease of Kibr. From this disease you find that other diseases like jealousy, revenge, hatred towards people etc. emerges. The first person to contract this disease was Iblees, when ALLAH created Hazrat Aadam Alaihis Salaam and commanded the Malaaikah to make Sujood to him, all made Sujood besides Iblees, because he did not realise that he had the disease of Kibr saying that he was better than Aadam Alaihis Salaam. He argued that because Aadam Alaihis Salaam was created from sand and he (Iblees) from fire, fire is always above whilst sand is always at the bottom. So in his small mind he thought himself to be better than Aadam Alaihis Salaam. What was the consequences of this? He was rejected till the day of Qiyaamah. We can thus see how severe is this Kibr, it can lead a person to Kufr and rebellion and it can also earn that person the curse of ALLAH. Source

What is "Kibr"? “No one with the slightest particle of arrogance in his heart will enter Paradise.” (Bukhari) Allah, the Almighty, says, “Pride is My garment and haughtiness My Mantle: whoever vies with Me for them I will throw into Hell.” (Muslim) ‘Arrogance (kibr) is to deliberately consider one’s self superior to others in religious or worldly achievements in a manner that reflects that others are inferior. Hence, it has two components, (1) to consider one’s self superior and (2) to look down upon others. This is its reality. It is impermissible (haram) and sinful. Then there is form of it where all components are presents except one component. That is it is not deliberate. It is an involuntary thought. Till this point it is not sinful. However, if one deliberately considers this thought to be fine or even without agreeing to it deliberately keeps (it in his mind), it will become the reality of arrogance and sinful (activity). Tarbiyet us Salik, volume 3, page 108 Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) Source ****** Arrogance (Kibr) The definition of Arrogance (kibr) according to Ibn Juzay is, “A person thinking highly of themselves and looking down upon others.” Imam al-Ghazzali in his Forty Foundations defines pride as, “The reality of arrogance (kibr) is that one deems himself superior to others in regards to qualities of completion which leads to snobbish and overjoyed”. The Causes and Signs of Arrogance Arrogance can be caused by having knowledge, worship, lineage, courage, strength, beauty, wealth, or prestige. Some of the effects of arrogance is that a person would want a high position in gatherings, being the first while walking, looking down on others, being hateful towards others if they don’t begin with salam, or that when he looks at the masses its like he is looking at donkeys. What Pride leads to Arrogance will cause a person to be driven away from the signs of Allah (Quran 7:146). Ibn Zukri said, “As long as a person is arrogant his heart will not submit to truth, accept it, nor benefit from it.” seekersguidance ****** Pride has many Forms “Pride and arrogance come in many forms. One manifestation of pride, which is not easily recognisable, takes the outward form of humility: some people feel the need to outwardly display humility while within they actually think highly of themselves for doing so. People who are genuinely humble don’t have a high opinion of themselves, but truly believe themselves insignificant and humble. An analogy will help us understand what true humbleness is. Imagine a sleeping person: while fast asleep he does not know that he is asleep; it is only after waking up that he realises that he had been asleep. Likewise, a person who is humble does not feel that he is being humble; his behaviour is naturally full of humbleness without him knowing it.” Pride: the last to be Eradicated from the Heart “Pride is the root of all spiritual illnesses. It is so ingrained in the heart that it is usually the final spiritual ailment to be eradicated from a person’s heart.” Shaykh Muhammad Saleem Dhorat

Levels of khushu’ in Salah Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said, ‘It has to be acknowledged here that the required khushu‘ (reverence, serenity and presence of mind) has multiple levels. The first level is essential (fardh). That is, at least at the moment of opening takbeer (tehrimah) an individual brings to his mind (actively) that he/she is praying. Absence of this will make the salah void. The best and highest level (of khushu‘) is that during the entire salah nothing transpires except the thought of Allah. (As is mentioned in the Prophetic saying) The middle level (in between these two) is the one each Individual must strive to attain. That is, one should be aware and attentive of the words that are being recited during salah. One should be cognizant of what is being recited. On reciting الحمد لله رب العالمين he should have knowledge that he said الحمد لله رب العالمين. On saying الرحمن الرحيم he should know he recited الرحمن الرحيم. One should strive for this level of khushu. Salah should not be (offered) like switching on a machine (that runs on its own) and comes to culmination (automatically). (That is without attention and awareness.) Even if some involuntarily thoughts come during salah they will in-sha-Allah be forgiven provided that on becoming aware of this derailment one returns to being attentive of the words being recited. Initially one has to be be attentive towards the words being recited, than gradually the attention will turn towards Allah.’ Inam ul Bari, volume 3, page 472 Source

Question The following du’a is commonly recited at the beginning of Rajab, Is it authentic? Some people say it’s baseless & should not be read. Allahumma Barik Lana Fi Rajab Wa Shaban Wa Balighna Ramadan. Answer Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) would recite the following supplication when the Month of Rajab would commence: اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍَ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ Allahumma baarik lana fi Rajaba wa Sha’bana wa balligh-na Ramadan Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadan. (Shu’abul-Iman, hadith: 3534, Ibnu Sunni, hadith: 660, Mukhtasar Zawaid Bazzar, hadith: 662, also see Al-Azhkar, hadith: 549) Authenticity This hadith is classified as weak but suitable for practice. To say that this du’a is baseless is exaggerate. ‘Allamah Nawawi (rahimahullah) said the chain is slightly weak. (Al-Adhkar, hadith: 549) Hafidh Ibn Rajab Al-Hambali (rahimahullah) says this narration is suitable to prove the merit of reciting this du’a -”istihbab”. Lataif, pg.172. ‘Allamah Muhammad Tahir Al-Fatani (rahimahullah) declares it weak and suitable to practice in this instance. (Tadhkiratul Mawdu’at, pg.117) It should be noted that weak hadiths that have du’as can be implemented. (Mustadrak Hakim, beginning of the Chapter on Du’as & Nataijul Afkar of Hafiz Ibn Hajar, vol.5 pg.291) Note: The narration states that this du’a be recited at the ‘beginning’ of Rajab. Click here to read more on ‘what to do in Rajab & Sha’ban’ And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer

عن عبد الله بن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : ما من مسلم يقول إذا سمع النداء فيكبر المنادى فيكبر ثم يشهد أن لا إله إلا الله وأن محمدا رسول الله فيشهد على ذلك ثم يقول اللهم أعط محمدا الوسيلة واجعل في عليين درجته وفي المصطفين محبته وفي المقربين داره إلا وجبت له شفاعة النبي صلى الله عليه و سلم يوم القيامة (شرح معاني الآثار رقم 814) Hadhrat Abdullah bin Mas’ood (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever Muslim hears the azaan being called out, and replies to the takbeer of the muazzin by reciting takbeer, and replies to the shahaadat of the muazzin by reciting shahaadat, and thereafter he recites the following duaa, he will be granted the intercession of Rasulullah (Sallallahu Alaihi Wasallam) on the day of Qiyaamah: اللهُمَّ أَعْطِ مُحَمَّدًا الْوَسِيلَةَ , وَاجْعَلْ فِي عِلِّيِّينَ دَرَجَتَهُ وَفِي الْمُصْطَفَينَ مَحَبَّتَهُ , وَفِي الْمُقَرَّبِينَ دَارَهُ O Allah, bless Hadhrat Muhammad (Sallallahu Alaihi Wasallam) with waseela (the right of interceding for the entire creation on the day of Qiyaamah), and elevate his stages to the highest stage in illiyeen (in Paradise), and bless the hearts of Your chosen servants with his special love, and bless the extremely pious of Your servants with his companionship in the Hereafter. Ihyaaud Deen

The Barkat of Durood The following story is related in “Nuzha”, “There was once a pious person who had fallen seriously ill due to not being able to pass urine. One night he had a dream that he was complaining to Shaikh Shahaabuddeen bin Raslaan (Rahmatullahi Alaihi) (who was a very famous saint and scholar) about the difficulty he was going through. In the dream, the sheikh told him, “How is it that you are ignorant of the cure for all diseases? Commence reciting Durood upon Rasulullah (Sallallahu Alaihi Wasallam) and Allah Ta’ala will bless you with shifaa. The sheikh then told him to recite the following durood: اَللَّهُمَّ صَلِّ وَ سَلِّم وَ بَارِك عَلَى رُوحِ سَيِّدِنَا مُحَمَّدٍ فِي الْاَرْوَاح وَ صَلِّ وَ سَلِّم عَلَى قَلبِ سَيِّدِنَا مُحَمَّدٍ فِي القُلُوبِ وَ صَلِّ وَسَلِّم عَلَى جَسَدِ سَيِّدِنَا مُحَمَّدٍ فِي الاَجْسَاد وَ صَلِّ وَ سَلِّم عَلَى قَبْرِ سَيِّدِنَا مُحَمَّدٍ فِي القُبُور O Allah, from all souls (You have created), bestow Your special mercy, peace and blessings on the mubaarak soul of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the hearts (You have created), bestow Your special mercy and peace on the heart of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the bodies (You have created), bestow Your special mercy and peace upon the body of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the graves (of the creation), bestow Your special mercy and peace upon the grave of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam). Upon awakening, the man continued reciting this durood, and very soon his illness had disappeared. (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ