The Bible on marriage of young girls with much older men As it is Christian

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Bible on marriage of young girls with much older men
As it is Christian evangelists and other believers in the Bible who
have been bitterly reviling the Holy Prophet Muhammad on account of
his marriage with Aisha, we put to them thepractices of the great
patriarchs and prophets that are recorded in the Bible itself in this
connection. The main accusations regarding the marriage of Aisha
arethat she was too young in age while the Holy Prophet was a much
older man, being fifty years of age, and that consent to marriage was
either not obtained from her or she was not capable of giving it.
Abraham
In the book of Genesis in the Bible it is recorded about Abraham:
"Now Sarai, Abram's wife, had borne him no children. But she had an
Egyptian maidservant named Hagar; so she saidto Abram, 'The Lord has
kept me from having children. Go, sleep with my maidservant; perhaps I
can build a family through her.' Abram agreed to what Sarai said. So
after Abram had been living in Canaan tenyears, Sarai his wife took
her Egyptian maidservantHagar and gave her to her husband to be his
wife. He slept with Hagar,and she conceived. … So Hagar bore Abram a
son, and Abram gave the name Ishmael to the son she had borne. Abram
was eighty-six years old when Hagar bore him Ishmael." (Genesis,
chapter 16, verses 1–4, and 15–16, New International Version. Bolding
is mine.)
Firstly, it is evident that as Abraham (who then had the name Abram)
was 86 years old, Hagar must have been some fifty years younger than
him, and probably even younger, to bear a child. Secondly, the Bible
speaks of Sarai giving her maidservant Hagar toAbraham. So Hagar's
consent was not obtained but rather she was commanded by Saraito go
and become Abraham's wife.
David
The first book of Kings in the Bible begins as follows:
"When King David was old and well advanced in years, he could not keep
warm even when they put covers over him. So his servants said to him,
'Let us look for a young virgin to attend the king and take care of
him. Shecan lie beside him so thatour lord the king may keep warm.'
Then they searched throughout Israel for a beautiful girl and found
Abishag, a Shunammite, and brought her to the king. The girl was very
beautiful; she took care of the king and waited on him, but the king
had no intimate relations with her." (1 Kings, chapter 1, verses 1–4,
New International Version. Bolding is mine.)
So there seems nothing wrong, according to the Bible, in procuring a
young virgin, again apparently without her consent, whose duties
include lying with the elderly king in bed. The intention was
certainly for sexual enjoyment, otherwise there was no necessity of
looking for a young, beautiful virgin. Amuch older woman, perhaps a
widow, could have performed all these duties, including lying with the
king to keep him warm.
Mary and Joseph
The most famous marriage in Christianity isno doubt that of Mary,
Jesus' mother, with Joseph. While the following details are not in the
canonical Gospels in the Bible, it appears from other early
Christianwritings (known as apocryphal writings) thatMary was twelve
years old when the temple elders decided to find a husband for her.
They selected the husband by drawing lots, and Joseph whom they chose
was an elderly man, being according to some accounts ninety years old.
The husband was selected and Mary was handed over to him, and she
played no part in his selection.
These accounts are summed up in the Catholic Encyclopedia, 1913
edition, which is available online, as follows:
"It will not be without interest to recall here, unreliable though
they are, the lengthy stories concerning St. Joseph's marriage
contained in the apocryphal writings. When forty years of age, Joseph
married a womancalled Melcha or Escha by some, Salome by others; they
lived forty-nine years together and had six children … A year afterhis
wife's death, as the priests announced through Judea that they wished
to find in the tribe of Juda a respectable man to espouse Mary, then
twelve to fourteen years of age, Joseph, who was at the time ninety
years old, went up to Jerusalemamong the candidates; a miracle
manifested the choice God had made of Joseph …" [13] (Bolding ismine.)
Although these apocryphal accounts are not now accepted by many
Christians, and the Catholic Encyclopedia says that they "are void of
authority", yet it also speaks of their influence as follows:
"they nevertheless acquired in the course of ages some popularity; in
them some ecclesiastical writers sought the answer to the well-known
difficulty arising from the mention in the Gospel of the Lord's
brothers; from them also popular credulity has, contrary to all
probability, as well as to the tradition witnessed by old works of
art, retained the beliefthat St. Joseph was an oldman at the time of
marriage with the Mother of God."
However, these accounts are accepted by the Eastern churches. The
website of the Ukrainian Orthodoxy has an article on this subject
entitled An Elderly Joseph which agrees with the presentation in the
apocryphal writings "of Joseph as an elderly man,a widower with adult
children". It concludes:
"The Christian East's picture of Joseph as a courageous, faithful,
God-centred elderly widower rings true." [14]
We give below, as Appendix, a quotation from one of these apocryphal
books, The Infancy Gospel of James, describing how Mary's husband was
selected.
While the Western Christian churches may not accept these accountsas
authentic, the Eastern churches in Europe do accept that Mary was 12
years old and Joseph a widower 90 years old when they married.
Moreover, there is nothing in the Gospels of the New Testament to
contradict these accounts, and the Gospel stories are not at all
inconsistent with these ages for Mary and Joseph.
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References
[1]. Tirmidhi, Abwab-ul-Manaqib, i.e. Chapters on Excellences, under
'Virtues of Aisha'.
[2]. Muslim Saints and Mystics, abridged English translation of
Tadhkirat-ul-Auliya, by A.J. Arberry, p. 40.
[3]. Bukhari, Book of Qualities of the Ansar, chapter: 'The Holy
Prophet's marriage with Aisha, and his coming to Madina and the
consummation of marriage with her'. For Muhsin Khan's translation, see
this link and go down to reports listed as Volume 5, Book 58, Number
234 and 236.
[4]. Living Thoughts of the Prophet Muhammad, 1992 U.S.A. edition, p.
30, note 40.
[4a]. This Urdu pamphlet was published by the Ahmadiyya Anjuman
Isha'at Islam, Bombay, India. A partial English translation is
available at this Lahore Ahmadiyya website.
[5]. Tarikh Tabari, vol. 4, p. 50.
[6]. Mishkat al-Masabih, Edition with Urdu translation published in
Lahore, 1986, vol. 3, p. 300–301. (Go here to see an image of the full
entryin Urdu.)
[7]. Vol. 8, p. 346.
[8]. Those four places in Sahih Bukhari are the following:
Kitab-us-Salat, ch. 'A mosque which is in the way but does not
inconvenience people'; Kitab-ul-Kafalat, ch. 'Abu Bakr under the
protection of a non-Muslim in the time ofthe Holy Prophet and his pact
with him'; Kitab Manaqib-ul-Ansar, ch. 'Emigration of the Holy Prophet
and his Companions to Madina'; and Kitab-ul-Adab, ch. 'Should a person
visit everyday, or morning and evening'.
[9]. Muhsin Khan's Englishtranslation of Bukhari, Volume 3, Book 37,
Number 494. See this link.
[10]. Fadl-ul-Bari, vol. 1, p. 501, footnote 1.
[11]. Sahih Bukhari, Kitab-ul-Jihad wal-Siyar, Chapter: 'Women in war
and their fighting alongside men'. See this link in Muhsin Khan's
translation and go down to report listed as Volume4, Book 52, Number
131.
[12]. Fadl-ul-Bari, vol. 1, p. 651.
[13]. In article St. Joseph, under letter J. Here is a link to this
article in the online Catholic Encyclopedia.
[14]. Here is a link to this article An Elderly Joseph.
--------------------------------------------------------------------------------
Appendix: The Infancy Gospel of James, Chapter 8 verse 2 to Chapter 9 verse 11
"When she [Mary] turned twelve, a group of prieststook counsel
together, saying, 'Look, Mary has been in the temple of theLord twelve
years. What should we do about her now, so that she does notdefile the
sanctuary of the Lord our God?' And they said to the high priest, 'You
have stood at the altar of the Lord. Go in and pray about her. And if
the Lord God reveals anything to you, we will do it.' And the priest
went in taking the vestment with twelve bells into the holy of holies
and prayed about her. Suddenly, an angel of the Lord stood before him,
saying, 'Zachariah, Zachariah, depart from here and gather the
widowers of the people and let each one carry a staff. And the one
whom the Lord God points out with a sign, she will be his wife.' So
the heralds went out to the whole surrounding area of Judea and the
trumpet ofthe Lord rang out and all the men rushed in.
Throwing down his axe, Joseph went out to meet them. And after they
had gathered together with their rods, they went to the high priest.
After receiving everyone's rod,the high priest went into the temple
and prayed. When he was finished with the prayer, he took the rods and
went out and gave them to each man, but there was no sign among them.
Finally,Joseph took his rod. Suddenly, a dove came out of the rod and
stood on Joseph's head. And the high priest said, 'Joseph! Joseph! You
havebeen chosen by lot to take the virgin into your own keeping.' And
Joseph replied, saying, 'I have sons and am old, while she is young. I
will not be ridiculed among the children of Israel.' And the high
priest said, 'Joseph, fear the Lord your God and remember what God did
to Dathan and Abiron and Kore, how the earth split open and swallowed
them because of their rebellion. Now fear God, Joseph, so that these
things do not happen in your house.' Fearing God,Joseph took her into
his own possession."/-
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Rape, Zina and Incest

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Rape, Zina and Incest
Sisters in Islam shares theconcern expressed by theDeputy Prime
Minister that the absence of a definition on rape in syariah law has
led to victims of rape being charged for zina (illicit sex).
Throughout the history of Islam, differing humaninterpretations and
understanding of the word of God had always existed. We as a society
must debate and discuss in a rational and informed manner which
interpretation will serve the best interest of our multi-ethnic,
multi-religious, industrialising and modernising society.
In Pakistan, it is reported that three out of four women in prison
under its Hudud laws, are rape victims. Because rape is equated with
zina under Hudud law, rape victims are required to produce four pious
male witnesses. It is of course nearly impossible for the rape victims
to produce the four male witnesses required to prove their allegation.
Therefore their police report of rape was taken as a confession of
illicit sex ontheir part and they were duly found guilty.
In the real world, rape is unlikely to occur in the open, such that
four pious males can observe the act of penetration. If they actually
did witness such an act, and have notsought to prevent it,
thentechnically they are abettors to the crime. In reality, unless the
rapist confesses to the crime, women can never prove rape at all if
rape is placed under syariah jurisdiction.
It is because of such grossinjustice and abuse of the law that Sisters
in Islam objected to several provisions which discriminated against
women in the Hudud Enactment of Kelantan in 1993. The enforcement
ofsuch laws leaves rape victims who are unable to provide four male
eye witnesses liable to prosecution for illicit sex.
In Malaysia, rape is a crime under the Penal Code. There is therefore
no necessity for a new crime of rape under the Syariah criminal
offences legislation as this would lead to a further conflict of
jurisdiction between civil and syariah law. All citizens, whether
Muslimsor non-Muslims, who commit the crime of rape, which includes
incest, should be prosecuted under the Penal Code. According to the
Federal Constitution crime is a federal matter and effort must be made
to minimise areas of overlapping of jurisdiction between civiland
syariah law which have already led to numerous cases of conflict that
must be addressed by the authorities in consultation with NGOs.
We feel there are adequate provisions in the Penal Code to deal with
the Deputy Prime Minister's concern of sexual abuse at home. Even
though the crime of incest is not defined in the Penal Code, the
perpetrator could be charged for rape and the judge should take into
consideration the aggravating circumstances of a family relationship
and impose a higher sentence on the rapist.
Incest, however, is a specific crime under the Syariah Criminal Code.
In an unprecedented case in Kelantan recently, a 17-year-old daughter
was charged for incest with her father under theKelantan Syariah
CriminalCode. Sisters in Islam views this development with deep
concern.
That the Syariah prosecutors regarded thegirl as a willing partner in
the commission of the crime and therefore an offender, rather than a
victim, is totally against the grain of justice. The girl is a
juvenile under the authority and controlof her father. The failure of
the Syariah judicial officers to understand the dynamics of power
relationship led to the prosecution of a daughter, a victim of sexual
abuse by the father, as if she was an equal perpetrator and willing
partner in the crime.
In this case, the cause of justice would have betterbeen served if the
father was charged with rape under the Penal Code where he is liable
to imprisonment for not lessthan five years and not more than 20
years. This sentencing properly reflects the gravity of the crime
committed and society's abhorrence of such a crime. However, under the
Kelantan Syariah Criminal Code, the person who commits incest is
liable only to a fine not exceeding$3,000 or to imprisonment for a
term not exceeding two years, or both.
In the Kelantan case, society would regard the daughter as the victim,
not the offender. She is regarded as a minor under civil law and
should have been given the professional care andsupport she so
necessarily needed to help her overcome the trauma of an incestuous
relationship. She should not have been treated as a criminal.
Sisters in Islam urges the Government to form a committee which
includes women's groupsand other NGOs to reviewthe Syariah Criminal
Law and its many provisions which conflict or overlap with civil law,
which conflict with constitutional provisions on fundamental liberties
and which discriminate against women and marginalised communities./-
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Rape & Incest: Islamic Perspective

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Religious Wisdom - II

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Rules Pertaining to Religious Wisdom
1- Religious wisdom is either obligatory or recommended to use. When
this term is mentioned, many people think it refers to details of
religious wisdom and avoiding doubtful matters. Therefore, they think
that religious wisdom is not an obligation and that it is specifically
for people who have been selected and righteous, and that it is not
obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah said,
The religious wisdom that is recommended in the Sharee'ah and with
which Allaah The Almighty sent His Prophet Muhammad is refraining
fromwhat might make a person deserve to be dispraised or punished,
even though there is nothing in the Sharee ' ah that prohibits these
acts in the absence of what contradicts it. This includes performing
obligations and acts which seem to be obligatory, and avoiding
prohibitions and acts which seemto be prohibited. Also, if the
unfavorable acts are preformed then it may be a cause of imperfection
and punishment.
Obligatory religious wisdom is refraining from all that results in
dispraise and punishment. In other words, performing obligations and
avoiding prohibitions. The difference between the recommended and
obligatory forms of religious wisdom is in relation to the acts that
seem to be obligatory but not evidently and the acts that seem to be
prohibited but not evidently.
2- There is no religious wisdom inmatters that are absolutely and
patently permissible. Rather, religious wisdom in these matters is an
undue form of exaggeration. Ibn Taymiyyah said, "Religious wisdom does
not include avoiding absolutely permissible acts, just as there is no
religious wisdom in committing acts that are absolutely
impermissible."
3- Just as refraining from certain acts is considered to be religious
wisdom, performing certain acts is also regarded as religious wisdom,
as some people believe that it only includes refraining from
particular acts. Shaykhul-Islam Ibn Taymiyyah said,
People may misunderstand religious prudence from three aspects: first,
many people think that it is concerned with avoidingcertain acts only.
In other words, they believe that religious wisdom requires refraining
from prohibitions, not performing obligations. Many religious and wise
people have this misunderstanding, and you may see them refraining
from uttering a lie, or gaining a Dirhamwhich is not for certain
lawfully obtained as it came from the property of an oppressor or a
corrupt transaction; or that he refrains from inclining to wrongdoers
due to their religious innovations and wicked people; while he does
not observe the acts that are either individual or communal
obligations that have become an individual duty on him. For example,
maintaining ties of kinship, observing the rights of the neighbor, a
needy person, a friend, an orphan, or the rights ofa Muslim, a person
in authority orof knowledge. He may also neglect enjoining good and
forbidding evil, or the obligation of performing Jihaad or other
obligatory acts that benefit Muslims in their religion and life. He
might perform these acts sometimes, not as acts of worship dedicated
to Allaah The Almighty, but as a duty on him, or something to that
effect.
4- Religious wisdom depends upon evidence from the Quran and Sunnah .
Ibn Taymiyyah said,
The second aspect of misunderstanding religious wisdom is that when
the person performs the obligations and acts that appear to be
obligatory and refrains from prohibitions and the acts that appear to
be prohibited, this obligation or prohibition should be based on
evidence from the Quran and Sunnah and knowledge, and not on one's
whims. In fact, many people are repulsed by things that are done out
of habit or custom, so that they become strongly prohibited or
doubtful to them. Some of them may even live in fantasies and false
assumptions based on invalid religious wisdom and in such cases would
be among those whom Allaah The Almighty Says concerning them(what
means): } They follow not except assumption and what [their] souls
desire. { [Quran 53:23]
This includes the type of religiouswisdom that the Prophet dispraised
in an authentic Hadeeth. When the Prophet consented to particular acts
and knew that some people refrainedfrom them, he said: "Why do some
people deny themselves what I have made permissible formyself? I hope
that I am the most knowledgeable and fearful of Allaah The Almighty
amongst you." In another narration, the Prophet said : "I am the
person who fears Allaah The Almighty most and is most awareof what He
has made prohibited and permissible for them." Also, there is the
Hadeeth of the man who kissed his wife while he wasfasting and became
very angry, even though he was informed that the Prophet used to kiss
his wives while fasting. Therefore, the religious person who is wise
needs a great deal ofknowledge of the Quran and Sunnah and
understanding of religion. If he fails to do this, his invalid
religious wisdom may ruinhim more than benefitting him. This is the
case with the disbelievers and religious innovators from the Khawaarij
and Raafidhah and others.
5- Religious wisdom is not fulfilled except with sincerity. Perhaps
there are certain considerations that drive a person to be religiously
wise. He may have a particular status or consideration with which he
feelsthat it is not proper for someone of his rank to do certain
things. In this case, ostentation is his motive. The motive might also
bethe person's needs or desires or any other urge. Like all acts of
worship that man offers to AllaahThe Almighty, religious wisdom
requires sincerity. Shaykhul-IslamIbn Taymiyyah said, "Religious
wisdom does not benefit man or grant him a reward except with him
attainingsincerity."
6- Strictness in matters related toreligious wisdom is exclusive to
selected people and not just anyone. Al-Haafith Ibn Rajab said,
There is an important issue that people should be aware of, whichis
strictness in refraining from doubtful matters, as this is only for
those whose actions are steadfast and for those whose deeds are
similar while in a state of piety and religious wisdom.However, it
does not befit the person who violates the obvious prohibitions of
Allaah The Almighty and who wants to refrain from doubtful matters.
Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their
behavior. For instance, a man from the people of Iraq asked Ibn 'Umar
about the blood of mosquitoes. He answered, "They are asking me about
the ruling of the blood of mosquitoes while they have murdered
Al-Husayn ! I heard the Prophet saying: 'They [Al-Hasan and Al-Husayn]
are my fragrant flowers in this world.' "
Ibn Rajab compiled many traditions from the righteous predecessors to
this effect, and added that Bishr ibn Al-Haarith was asked about a man
whose mother ordered him to divorce his wife. He replied, "If heis
dutiful to his mother in everything except in her order to divorce his
wife, let him divorce her. However, if he wants to be dutiful to his
mother by divorcinghis wife but he beats his mother, he should not
divorce her."
Imaam Ahmad was asked about a man who bought greens and demanded to
pay the price ofthe band that these greens were tied with. Imaam Ahmad
said: "What a strange issue!" People replied: "It is Ibraaheem ibn Abu
Nu'aym who does so." Hesaid: "If it is Ibraaheem ibn Abu Nu'aym, then
it is not strange for him to do so [as he was known for his religious
wisdom.]" Imaam Ahmad denounced such issues from people whose actions
do not resemble that of Ibraaheem.
Imaam Ahmad himself used to follow such religious wisdom, as he used
to order the person who bought grease for him to return the paper in
which the grease was put on back to the seller. Likewise, he did not
used to take ink from the inkwell of his companions, but would only
use his own inkwell. Once a man asked his permission to use his
inkwell to write something and Imaam Ahmad said: "Write, for this is
invalid religious wisdom." Another man asked thesame request, but
Imaam Ahmad smiled and said: "Your religious wisdom and mine do not
reach this level." Imaam Ahmad said so out of modesty, since he
himself used to follow such religious wisdom. On the other hand, he
would denounce it when it was adoptedby a person who had not
reachedsuch a high level of righteousness, and who committed acts that
are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when
reading some narrations on the religious wisdom of the righteous
predecessors. This is necessary in order to avoid making mistakes,
which negatively affect our souls. We are in desperate need of
following the obligatory form of religious wisdom. We also need to
avoid clearly prohibited acts, and try to reform our hearts. If we
occupy ourselves with such tiny details of religious wisdom, they
would negatively affect us. For instance, we may feel proud and hold
people in contempt. This would cause us to view people as lacking
religious wisdom and this would distract the person from doing more
significant acts such as reformingthe heart and following the
obligatory form of religious wisdom./-
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Religious Wisdom 1

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- Translator:: http://translate.google.com/m/ - ●◄ ►● - > All
praise is due to Allaah The Almighty; we praise Him, ask His help and
forgiveness and repent to Him. We seek refuge with Allaah The Almighty
from the evil of our souls and the consequences of our evil deeds. No
one can mislead a person whom Allaah The Almighty guides, and no one
can rightly guide a person whom Allaah The Almighty misguides. I
testify that there is no deity worthy of worship but Allaah Alone, who
has no partner; and I testify that Muhammad, sallallaahu 'alayhi wa
sallam , is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the
biographies of our righteous predecessors or listen to their
instructions frequently hear about it. Some people might read their
biographies and feel as if they arereading about a historical matter
that does not concern them. Also, when we read the biographies of the
righteous predecessors and narrations concerning their religious
wisdom, asceticism as well as inspiring narrations, we may judge them
as being weak or fabricated, or may even accuse their narrators of
overstating or extremism; likewise, we might even think they are
incorrect, despite the fact that some of these narrations are true and
correct. Rarely do we blame ourselves for failing to understand these
meanings; likewise, many hearts may not bepure enough to comprehend
thatthe state of the righteous predecessors was a result of theirfear
of Allaah The Almighty. Their state was also the result of their
following the guidance of the Prophet, sallallaahu 'alayhi wa sallam ,
and those who preceded them.
In truth, I hesitated before writing about this topic to the extent
that while I was reading and collecting its references I decided not
to talk about it at all.This decision was not because the topic is not
significant or important but because I felt that only the people known
for their religious wisdom should talk about it; just as only those
who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is
blameworthy, just like a personwho wears two stolen
garments,therefore, I will talk about religious wisdom, but with no
comparison to my own state. My role will only be to convey the sayings
and words of wisdom excerpted from the biographies of the righteous
predecessors of this Ummah (Muslim nation), and try to connect them
with our reality. We ask Allaah The Almighty to grant us righteousness
and piety as well as religious wisdom. If we cannotattain their lofty
status, let us at least try to imitate them, for the person who
imitates a particular group is one of them. Indeed, imitating noble
people brings about success.
Religious wisdom is a prophetic term found in the Sharee'ah .
AbuHurayrah, may Allaah be pleased with him, narrated that the
Prophet, sallallaahu 'alayhi wa sallam , instructed him, saying: "Be
religiously wise so that you would be the most devoted person in
worship; be content so that you would be the most grateful person;
love for people what you love for yourself so thatyou would be a
believer; act kindly towards your neighbors sothat you would be a
Muslim; and do not laugh too much, for this makes the heart wither."
[Al-Bayhaqi]
In a Hadeeth on the authority of Huthayfah, may Allaah be pleasedwith
him, that the Prophet, sallallaahu 'alayhi wa sallam , said: "The
merit of knowledge is dearer to me than the merit of worship.
Religious wisdom is the best act in Islam." [Al-Bazzaar, Al-Haakim,
At-Tabaraani in Al-'Awsat and Al-Haakim on the authority of Sa'd, may
Allaah be pleased with him]
In these authentic texts, the Prophet, sallallaahu 'alayhi wa sallam ,
mentioned the term "religious wisdom" , thus, it is a prophetic term
related to the Sharee'ah , even though such terms are not necessarily
required to be explicitly mentioned by the Prophet, sallallaahu
'alayhi wa sallam . As long as there is no contradiction between these
terms and the texts of the Sharee'ah, there is noproblem in using
them.
There is plenty of evidence in the Quran and Sunnah of the Prophet,
sallallaahu 'alayhi wa sallam , supporting the meaning of religious
wisdom. For example, there is a comprehensive and great Hadeeth that
many scholarsconsider to be a pillar on which Islam stands. In a
Hadeeth on the authority of An-Nu'maan ibn Basheer, may Allaah be
pleased with him, he heard the Prophet, sallallaahu 'alayhi wa sallam
, say: "Both lawful and unlawful matters are evident, but betweenthem
are certain doubtful [suspicious] things which many people have no
knowledge of. Thus, whoever guards against these doubtful things keeps
his religion and his honor safe. On the other hand, whoever indulges
in these doubtful things [will eventually] indulge in unlawful
matters, just as a shepherd who grazes his cattle near the Hima
[private pasture] ofsomeone else and at any moment is liable to stray
into it."
This Hadeeth is well-known and memorized by people of all ages and is
mentioned in the books of Sunnah with many narrations. This Hadeeth
also establishes a rule for doubtful matters, where a person should be
religiously wise. Avoiding doubtful matters is only one aspect of
religious wisdom that has a much wider meaning.
Another Hadeeth in this regard is what An-Nawwaas ibn Sam'aan, may
Allaah be pleased with him, narrated that the Prophet, sallallaahu
'alayhi wa sallam , said: "Righteousness is good morals, and vice is
what rankles in your chest and you fear that it might be revealed to
people."' [Muslim] Also, there is a narrationwhen Waabisah ibn Ma'bad,
may Allaah be pleased with him, cameto the Prophet, sallallaahu
'alayhi wa sallam , who said: "Have you come to ask about
righteousness?" Waabisah said, "Yes." The Prophet, sallallaahu 'alayhi
wa sallam , said: "Consult your heart; righteousness is whatyour soul
and heart are assured of. Whereas, vice is what rankles in your heart
and chest, even if people tell you again and again that it is
permissible." [Ahmad and Ad-Daarimi] There is another Hadeeth , which
was narrated by Ahmad on the authority of Tha'labah, may Allaah be
pleased with him, that supports this Hadeeth .
This Hadeeth indicates how highlysensitive the righteous slaves of
Allaah The Almighty are; to the extent that their souls become
reassured and comforted by virtue, while at the same time they are
repulsed by misdeeds, even if the people tell them that they are
permissible acts. This Hadeeth definitely encourages us to refrain
from doubtful matters and to perform what the hearts are assured of.
It also describes the state of the righteous people and their hearts
that follow the truth by virtue of the light given to them by Allaah
The Almighty. Such hearts are comforted by virtue, guidance, piety and
righteousness. On the other hand, they feel repulsed and doubtful
about sins and all that cause them, even if people gave them different
opinions that permit them to commit these sins. Only the true slaves
of AllaahThe Almighty can make this distinction between virtue and
vice, and perhaps we can use thisas a way to test our hearts; whether
they are comforted by virtue, righteousness and piety orare averse to
disobedience and evil deeds. They would be righteous hearts – Allaah
Willing. Otherwise, their hearts would require refinement and
purification. Obviously, this does not concern the rejecters whose
hearts are totally covered, as their souls have become fettered by
their fancies and desires and their souls are only comforted by
disobedience of Allaah The Almighty and harming His righteous
believers.
There are many people whose judgments are no longer sound and who view
misdeeds to be good deeds and vice versa. Therefore, such distinction
between virtue and vice is only given to righteous people whose hearts
have totally turned to Allaah The Almighty. Such a heart loves no one
except for the sake of Allaah The Almighty, and hatesno one except for
the sake of Allaah The Almighty. It turns to Allaah Alone and faces
Him without deviation, just as the person turns towards the Qiblah
during his prayers and stands before Allaah The Almighty five times a
day. Thus, Allaah The Almighty is his sole direction. This person
loves no one except Allaah The Almighty, and turns towards Him Alone.
Such a soul has no will that contradicts the orders and Sharee'ah of
Allaah The Almighty. For that reason, such a heart has attained a high
degree and is comforted by virtueand repulsed by vice.
Accordingly,Allaah The Almighty confers on him this light and
criterion to make the distinction between right and wrong. Allaah The
Almighty Says (what means): } O you who have believed, if you
fearAllaah, He will grant you a criterion [to judge between right and
wrong] and will remove fromyou your misdeeds and forgive you. { [Quran
8:29]/-
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Tranquility: A characteristic of the Prophets and the righteous

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Tranquility is a characteristic of the Prophets
- Tranquility was a characteristic of Ibraaheem (Abraham), may Allaah
exalt his mention, in his confrontation with his father, his people
and An-Namrooth (Nimrod) the tyrant. Tranquility was also his
characteristic when he left his wife Haajar, may Allaahbe pleased with
her, and his only son Ismaa'eel (Ishmael), may Allaah exalt his
mention, in Makkah. It was also his characteristic when he was aboutto
slaughter Ismaa'eel, may Allaah exalt his mention. Ibraaheem, may
Allaah exalt his mention, was indeed composed and assured during all
incidents and affairs in his life.
- Tranquility was also the characteristic of Moosa (Moses), may Allaah
exalt his mention, in his confrontation with Pharaoh. Likewise, he
showed tranquility when he was encouraging the children of Israel to
be firm. He said (what means): } "Seek help through Allaah and be
patient. Indeed, the earth belongs to Allaah. He causes to inherit it
whom He wills of His servants. And the [best] outcome is for the
righteous." { [Quran 7:128] He wasalso tranquil when he was facing
certain destruction; the sea was before him and Pharaoh was behind
him. Thereupon, the Children of Israel said what is mentioned in the
verse (what means): } Indeed, we are to be overtaken. { [Quran 26:61]
However, Moosa, may Allaah exalthis mention, replied saying what is
mentioned in the verse (what means): } No! Indeed, with me is my Lord;
He will guide me. { [Quran 26:62]
- Tranquility was the characteristic of Yoosuf (Joseph), may Allaah
exalt his mention, in his confrontation with his brothers and the
woman who tried to seduce him. He was also tranquil when he was
imprisoned, and after assuming aposition of leadership in Egypt and
when he supplicated to Allaah The Exalted saying what is mentioned in
the verse (what means): {" My Lord, You have given me [something] of
sovereignty and taught me of theinterpretation of dreams. Creator of
the heavens and earth, You aremy Protector in this world and in the
Hereafter. Cause me to die a Muslim and join me with the righteous." {
[Quran 12:101]
- Tranquility was one of the attributes of the Prophet, sallallaahu
'alayhi wa sallam , that were mentioned in the previous scriptures,
such as where it is stated: "I [Allaah The Almighty] will send an
illiterate messenger; he will be neither impolite, rough nor noisy in
the markets. He will not be obscene or vulgar. I will make him
tranquil and good."
Assurance of the heart and consoling those who are distressed
Tranquility is a delicate feeling created by Allaah The Almighty.
Itdescended upon the heart of the Prophet, sallallaahu 'alayhi wa
sallam , and the hearts of the believers. Tranquility implies spirit
and power; hence, it reassures those who are frightened and consoles
those who are distressed. Ibn 'Abbaas, may Allaah be pleased with him,
said, "We would say that tranquility was materialized in 'Umar's, may
Allaah be pleased with him, tongue [speech] and heart."
Ibn Mas'ood, may Allaah be pleased with him, said, "Tranquility is
gain, and forsakingit is loss."
Ibn 'Abbaas, may Allaah be pleased with him, said, "Every occurrence
of the word Sakeenahin the Quran refers to tranquility, except the one
that is in Soorat Al-Baqarah." He was referring to the Quranic verse
where Allaah The Almighty Says (what means): } And their prophet said
to them, "Indeed, a sign of his kingship is that the chest will come
to you inwhich is Sakeenah [assurance] from your Lord and a remnant of
what the family of Moosa [Moses]and the family of Haaroon [Aaron]had
left, carried by the angels. Indeed in that is a sign for you, if you
are believers." { [Quran 2:248]
Sharee'ah texts enjoin us to adopt tranquility
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, he said, "Iheard the Prophet, sallallaahu 'alayhi wa sallam,
saying: 'When the Iqaamah is pronounced, do not go to prayer running;
you should walk calmly with tranquility. Pray what you catch in
congregation and complete what you miss." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "When the
Iqaamah is pronounced, do not get up until you see me. Then getup with
tranquility." [Al-Bukhaari]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Make things
easy for people, and do not make things difficult for them, and make
them tranquil [with glad tidings] and do not repulse [them]."
[Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , said to the people on
the evening of 'Arafah during the Farewell Pilgrimage: "O people!
Proceed with tranquility."
- Tranquility is from Allaah The Almighty, and like all the blessings
of Allaah The Almighty, it can never be obtained except though our
obedience to Him. Supplication is one the greatest causes of being
endowed with tranquility. Allaah The Almighty Says (what means):
· } But Allaah sent down His tranquility upon His Messenger and upon
the believers and imposed upon them the word of righteousness, and
they were more deserving of it and worthy of it. And ever is Allaah,
of all things, Knowing. { [Quran 48:26]
· } It is He who sent down tranquility into the hearts of the
believers that they would increase in faith along with their [present]
faith. And to Allaah belong the soldiers of the heavens and the earth,
and ever is Allaah Knowing and Wise. { [Quran 48:4]
- The Prophet, sallallaahu 'alayhi wa sallam , said: "That was
tranquility, which descended as aresult of the recitation of the
Quran." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Any group
of people who assemble in one ofthe Houses of Allaah to recite
andstudy the Quran, tranquility will descend upon them, mercy will
overwhelm them, angels will surround them, and Allaah will make
mention of them [to the angels]." [Muslim]
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, the Prophet, sallallaahu 'alayhi wa sallam , said: "Pride
and arrogance are thecharacteristics of camel owners, whereas,
tranquility and dignity are characteristics of sheep owners."
[Al-Bukhaari and Muslim]
Some of the most revered scholars would recite the Quranicverses that
speak about tranquility during times of disturbance, and this proved
to have a great effect. Ibn Al-Qayyim,may Allaah have mercy upon
him,said in his book Madaarij As-Saalikeen , "Whenever Shaykhul-Islam
Ibn Taymiyyah, may Allaah have mercy upon him,found things difficult,
he would recite the verses mentioning tranquility. I heard him say
abouta difficult situation that happened to him during his sickness,
'When I got very sick, I asked those who were around me to recite on
me the verses that speak about tranquility. Once they did, I recovered
completely.'"
Ibn Al-Qayyim, may Allaah have mercy upon him, also said, "I read
these verses and I found that they had a great influence on the
assurance and tranquility of the heart."
Finally, we supplicate Allaah The Exalted to bless us with tranquility
and make our feet firm when we meet our enemies.We also ask You, O
Allaah, for everything that is good in this world and in the
Hereafter, whether or not we know it; and we seek Your protection from
everything that is evil, both in this world and in the Hereafter,
whether or not we know it./-
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Brilliant Examples from the History of Muslim Women

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Allaah The Almighty Says (what means):
· } O you who have believed, fear Allaah as He should be feared anddo
not die except as Muslims [in submission to Him]. { [Quran 3:102]
· } O you who have believed, fear Allaah and speak words of
appropriate justice. He will [then]amend for you your deeds and
forgive you your sins. And whoever obeys Allaah and His Messenger has
certainly attained a great attainment. { [Quran 33:71]
A regrettable problem has surfaced in our societies, and scholars are
receiving complaints from righteous women about thetrouble they are
facing in their commununities. Who is troublingour sisters? Jews?
Christians? Secularists? No, unfortunately, these provocations are
from some Muslims, may Allaah The Almighty guide us all.
This problem is not widespread so far, but one worries that it might
escalate to an extent that we will not be able to treat it. Thus, it
is best to tell those who criticize righteous sisters: When you
criticize righteous sisters, you are criticizing the Sunnah
(tradition) of the Prophet, sallallaahu 'alayhi wa sallam .
When you criticize a certain person, the criticism is not directed to
the person himself, but to the methodology that he adopts. Such
conduct could be quite serious because some of the criticism or
mockery may be regarded as disbelief in Allaah The Almighty Who Says
(what means): } Say, "Is it Allaah and His verses and His Messenger
that you were mocking?" Make no excuse; you have disbelieved afteryour
belief. { [Quran 9:65, 66]
The Prophet, sallallaahu 'alayhi wa sallam , said: "A man may
heedlessly utter a word that angers Allaah with him, which makes him
fall in Hell for seventy years." [At-Tirmithi, Ibn Maajah and Ahmad]
Such conduct has serious repercussions not just for the observant
Muslim woman alone, but for the person who mocks her as well, because
it may lead to the loss of their religion if theydo not turn to Allaah
The Almighty in repentance.
Being observant and religious is the right thing to do, whereas
religious non-observance and mocking observant people is extremism and
deviation.
Women in the Quran and Sunnah (tradition)
The best and most brilliant examples of Muslim women are the women who
are mentioned in the Quran and the Sunnah (tradition). We may know
about them, but let us contemplate these great examples.
Many Soorahs (chapters) in the Quran have names that are related to
women. One of the longest Soorahs of the Quran is Soorat An-Nisaa'
(The Women). Another Soorah is Al-Mujaadilah (She that Disputes/ The
Pleading Woman), Maryam (Mary) and Al-Mumtahinah (Examining her).
There are numerous verses that deal with women. Allaah The Almighty
Says (what means):
· } And their Lord responded to them, "Never will I allow to be lost
the work of [any] worker among you, whether male or female; you are of
one another. { [Quran 3:195]
· } The believing men and believing women are allies of oneanother. {
[Quran 9:71]
· } Would substitute for him wivesbetter than you - submitting [to
Allaah ], believing, devoutly obedient, repentant, worshipping, and
traveling - [ones] previously married and virgins. { [Quran 66:5]
· } For men is a share of what theyhave earned, and for women is a
share of what they have earned. { [Quran 4:32]
· } So righteous women are devoutly obedient, guarding in [the
husband's] absence. { [Quran 4:34]
There are also many other verses and stories in the Quran about issues
concerning women, but I will only refer to some of them.
In Soorat Al-Ahzaab , there are the verses that refer to the wives and
daughters of the Prophet, sallallaahu 'alayhi wa sallam . andthe
believing women. Allaah The Almighty Says (what means): } O wives of
the Prophet.. { [Quran 33:32]
Moreover, the story of Maryam (Mary), may Allaah exalt her mention,
was mentioned in morethan one Soorah of the Quran. The story of the
mother of Prophet Moosa (Moses), may Allaah exalt his mention, was
mentioned in Soorat Al-Qasas . The story of the Ifk (falsehood)
incident was mentioned in SooratAn-Noor . This story is considered to
be a declaration of the innocence of 'Aa'ishah, may Allaah be pleased
with her, and of virtuous Muslim women.
The incident of the Ifk (falsehood)is related to what I have mentioned
earlier, because observant women may encountersimilar harm from
hypocrites anddeviant people, so they should beready to face it. If
women assume that they will be saved from a trial like this, it must
be remembered that 'Aa'ishah, may Allaah be pleased with her, would
have been worthier of being safe from such slander.
A long time ago, I saw a shameful cartoon in a newspaperin Kuwait and
I thought to myselfthat the Kuwaiti press had gone beyond the bounds
of propriety and had taken too much liberty. Perhaps such actions
could be to blame for what befell Kuwait.
Some years ago, when young women who attended the University of Kuwait
began adhering to the Islamic dress code, by putting on Hijaab
(Islamic covering), the Kuwaiti press expressed annoyance. The press
launched campaigns against religiously observant Muslim women. As part
of the campaign, the famous cartoonist,Nagi Al-Ali, who later faced
his doom when he was shot dead in Britain, drew a cartoon of a young
woman in Hijaab with a strand of hair on her chest, beingasked by
another young woman, who did not cover up, whose beard hair that was.
This cartoon slandered women in Hijaab and accused them of having
unlawful relationships with men with beards. The cartoon mocked
religiously observant men and women. The cartoonist in question has
already received his punishment in the worldly life and will be
reckoned by Allaah The Almighty, The Just for what he did.
The incident of the Ifk (falsehood)shook the house of the Prophet,
sallallaahu 'alayhi wa sallam , to the extent that some of the
Companions, may Allaah be pleased with them, thought ill of 'Aa'ishah,
may Allaah be pleased with her, until Allaah The Almighty declared her
innocence. Let me advise Muslim women who are attacked and falsely
accused of wrongdoing to be patient just like 'Aa'ishah, may Allaah be
pleased with her.
The wife of Fir'awn (Pharaoh), was a believing woman who observed
patience. This woman ismentioned in Soorat At-Tahreem .
Also, the wife of Ibraaheem (Abraham), may Allaah exalt his mention,
was mentioned in morethan one Soorah .
Another story is that of the Queen of Saba' (Sheba) which wasmentioned
in Soorat An-Naml . A poet composed poems about thisqueen saying that
if all women were like this queen, women would be superior to men. It
is worth mentioning that this queen was a wise woman even before she
became a Muslim. As aruler, she was never a dictator, but she used to
consult her eminent helpers. Allaah The Almighty Says (what means): }
I would not decide a matter until you witness [for] me. { [Quran
27:32] She was not too proud to believe; because she had a sound mind
and thanks to the grace of Allaah The Almighty, she was guided to
believe in Prophet Sulaymaan (Solomon), may Allaahexalt his mention.
This story should be contemplated over, as it containsmany lessons
that have been pointed out by scholars and exegetes.
Women in the Sunnah
There are many Hadeeths of the Prophet, sallallaahu 'alayhi wa sallam
, that deal with women. The Prophet, sallallaahu 'alayhi wa sallam ,
said:
· "Be advised to be good to women." [Al-Bukhaari and Muslim]
· "Be gentle to women."
Abu Hurayrah, may Allaah be pleased with him, said, 'A man came to the
Messenger of Allaah and asked him, "Who is most entitled to my best
companionship?"The Prophet, sallallaahu 'alayhi wa sallam, said :
"Your mother." The man said, "Who is next?" The Prophet, sallallaahu
'alayhi wa sallam, said : "Your mother." The man further asked, "Who
is next?" The Prophet, sallallaahu 'alayhi wa sallam, said : "Your
mother." The man asked for the fourth time, "Who is next?" The
Prophet, sallallaahu 'alayhi wa sallam, said : "Your father."
[Al-Bukhaari and Muslim]
The Prophet, sallallaahu 'alayhi wa sallam , used to allocate sometime
to answering women's questions and to help them to solve their
problems.
One of the brilliant examples of women is that of the two women from
Al-Ansaar who participated in the pledge of Al-'Aqabah, despite the
arduous circumstances. This proves that women can be brave and that
they can fulfill important roles in certain situations.
Women in the past also participated in Jihaad and we can recall the
story of Umm 'Atiyyah, may Allaah be pleased with her, who
participated in seven battleswith the Prophet, sallallaahu 'alayhi wa
sallam . She used to treat the injured, serve the fighters and guard
their belongings. (The issue of the permissibility of working as a
nurse needs further discussion, as scholars have stated certain
conditions for this, but this is notthe suitable context to discuss
this issue.)
Thus, the status of women in the Sunnah is clear and one need not talk
about it at length.

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Rulings on prayer, - Ruling on the takbeers of movement (in the prayer) and the du‘aa’ between the two prostrations.

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According to Hanafi madhab, is it wajib or sunnah to say a dua in
jalsa? Like saying"rabbighfirli" 3 times or any other dua.
I just recently found out about this and am confused on whether it is
sunnah or wajib.
If it is wajib, will all my past salah count?
Also, is it wajib or sunnah to say takbeer when changing posturesin
salah (i.e. qiyam to ruku, ruku to sujood etc...)
Praise be to Allah.
Firstly:
The scholars differed concerning the ruling onthe takbeers of movement
in the prayer and on saying between the two prostrations, "Rabb ighfir
li (Lord forgive me)." There are two opinions:
The first opinion, which is the view of the majority of Hanafis,
Maalikis and Shaafa'is, is that the takbeers of movement and saying
"Rabb ighfir li (Lord forgive me)" between the two prostrations come
under the headingof the Sunnahs of prayerand are not obligatory parts
of the prayer.
The second opinion is that they are obligatory parts of the prayer.
This is the view of the Hanbalis.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/298):
The well known view narrated from Ahmad is that the takbeer said when
going down and comingup, the tasbeehs of bowing and prostration,saying
"Sami' Allahu liman hamidah, Rabbanawa laka al-hamd (Allah hears those
who praise Him, our Lord to You be praise)", saying "Rabb ighfir li
(Lord forgive me)", saying "Rabb ighfir li (Lord forgive me)" between
the two prostrations, and the first tashahhud, are all obligatory. It
is also the view of Ishaaq and Dawood.
And it was narrated fromAhmad that it is not obligatory, which is the
view of most of the fuqaha', because the Prophet (blessings and peace
of Allah be upon him) did not teach it to the one who prayed
improperly, and it is not permissible to delay explaining something at
the time when it becomes necessary. Moreover, Ibn Qudaamah quoted a
number of things to indicate that it is obligatory:
1. The Prophet (blessings and peace of Allah be upon him) enjoined
it, and his instruction indicates thatsomething is obligatory.
2. He did it and he said: "Pray as you have seen me praying."
3. Abu Dawood (856) narrated from 'Ali ibn Yahya ibn Khallaad from
his paternal uncle that the Prophet (blessings and peace of Allah be
upon him) said: "The prayer of one of the people is not complete
unless he does wudoo' …Then he says: Allahu akbar, then bows." Classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
4. Because the points at which these adhkaar are recited are
pillars or essential parts of the prayer, dhikr at these points is
obligatory, just as there are words to be recited when standing.
With regard to the hadeeth about the one who prayed improperly, it is
mentioned in the hadeeth that we narrated that he (the Prophet,
blessings and peace of Allah be upon him) taught him that. It is
something additional that must be accepted [[cxn??] The Prophet
(blessings and peace of Allah be upon him) did not teach you all the
obligatory parts of the prayer, based on the factthat he did not
teaching the tashahhud or the salaam. So it is to be understood as
meaning that he limited it to teaching him only that which he had seen
him doing improperly. End quote.
It says in al-Mawsoo 'ah al-Fiqhiyyah (4/40):
When sitting between the two prostrations, it is Sunnah to pray for
forgiveness, according to the Hanafis, Maalikis and Shaafa 'is, and it
is one opinion that was narrated from Ahmad. The basis that is to be
found in the report narrated by Hudhayfah, according to which he
prayed with the Prophet(blessings and peace of Allah be upon him) and
he used to say between the two prostrations: "Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me)."
However, asking for forgiveness here is not obligatory, because the
Prophet (blessings and peace of Allah be upon him) did not teach it to
the one who prayed improperly. The well-known view of the Hanbalis is
that it is obligatory. This is also the opinion of Ishaaq and Dawood,
and aqallahu one time [??]. End quote.
This is a matter concerning which there is a difference of opinion
among the scholars. The most that can be said is that the view of the
Hanbalis, that the takbeers of movement are obligatory, is more
likelyto be correct, because ofthe evidence mentioned above, and
because the Prophet (blessings and peace of Allah be upon him) said:
"The imam hasbeen appointed to be followed, so when he says takbeer,
then say takbeer…" Narrated by Muslim, no. 411.
With regard to the du 'aa' between the two prostrations, the opinionof
the majority, which is that it is mustahabb, is more likely to be
correct,because there is no evidence to clearly indicate that it is
obligatory.

Secondly:
it is better for the worshipper to recite du 'aa's that have been
narrated in the texts between the two prostrations. With regard to
adding to the du 'aa's that have been narrated, or saying a du 'aa'
that was not narrated, what appears to be the case is that it
ispermissible.-
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Rulings on prayer, - Can he say du ‘aa’ between the two prostrations in words other than those narrated from the Prophet (blessings and peace of Allah be upon him)?.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > Is
it wajib or sunnah to say a dua in jalsa? Like saying "rabbighfirli" 3
times or any other dua. I just recently found out about this and am
confused on whether it is sunnah or wajib.
If it is wajib, will all my past salah count?
Praise be to Allah.
It is better for the worshipper to say du'aa'between the two
prostrations in the words narrated from theProphet (blessings and
peace of Allah be upon him), as it was narrated by an-Nasaa'i (1145)
from Hudhayfah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord
forgive me)."
Classed as saheeh by al-Albaani in Saheeh Sunan an-Nasaa'i.
At-Tirmidhi (262) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allahumma aghfir li wa'rhamni
wa'jburni wa'hdini wa'rzuqni (O Allah, forgive me, have mercy on me,
console me, guide me and grant me provision)."
Classed as saheeh by al-Albaani in Saheeh Sunan at-Tirmidhi.
With regard to adding tothe du'aa' that was narrated from the Prophet
(blessings and peace of Allah be upon him) or using words other than
those that were narrated, what appears to be the case is that it is
permissible, because this is a posture (of the prayer) in which du'aa'
is allowed. However it is preferable – as stated above – to limit it
to what was narrated from the Prophet (blessings and peace of Allah be
upon him), and to say du'aa' in words other than those which were
narrated when prostrating or before saying the salaam at the end of
the prayer. Muslim (479) narrated from Ibn 'Abbaas (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "and as for prostrating, strive in du'aa', for it is
deserving of a response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration and say, "Rabb ighfir li, Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me, Lord forgive me)," as the
Messenger (blessings and peace of Allah be upon him) used to do. And
it is mustahabb to say along with that: "Allahumma aghfir li wa'rhamni
wa'hdini wa'jburni wa'rzuqni wa 'aafini (O Allah, forgive me, have
mercy on me, guide me, console me, grant me provision and grant me
well being)," because it is proven that the Prophet (blessings and
peace of Allah be upon him) used to say that. And if he wants to add
to that, there is nothing wrong with it, such as saying: O Allah,
forgive me and my parents; O Allah, admit me to Paradise and save me
from the Fire; O Allah, rectify my heart and my deeds, and so on. But
he should offer a lot of du'aa' for forgiveness between the two
prostrations, as was narrated from the Prophet (blessings and peace of
Allah be upon him).
End quote from Majmoo'Fataawa ash-Shaykh Ibn Baaz, 11/36
Shaykh Muhammad ibn Muhammad al-Mukhtaar ash-Shanqeeti (may Allah
preserve him) said: The Prophet (blessings and peace of Allah be upon
him) used to ask for well-being between the two prostrations, because
this is the place of du'aa'. The scholars had two opinions concerning
that. Some of them said: It is a placefor du'aa', so it is prescribed
for a person to offer whatever du'aa' he likes concerning his affairs
in this world and in the Hereafter. Others said: He should limit it
towhat has been narrated (from the Prophet (blessings and peace of
Allah be upon him)), andthis view is stronger. Butif he has not
memorised it, such as if he is one of the ordinary people, there is
nothing wrong with him saying whatever du'aa' he can.
The reason why he may say whatever du'aa' he can is that the Sunnah is
two things: the first is saying du'aa' and the second is the specific
wording. If he is not able to say the specific wording, then the
Sunnah is to ask of Allah.This is the view of the majority, as more
than one scholar attributed it to them. So if he is not able to
memorise the wording that was narrated, or he does not know it, and he
says whatever du'aa' he is able to, such as offering du'aa' for
himself and his parents, there is nothing wrong with that. But it is
preferable and better to say the du'aa' that was narratedfrom the
Prophet (blessings and peace of Allah be upon him).
End quote from Sharh az-Zaad.
And Allah knows best.-
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Rulings on prayer, - The prohibition on tucking up the hair and tying it back at the time of prayer applies only to men, not women.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > In a
fatwa, you mentioned in detail that prayer is not valid with the hair
tied back. Does this apply to women too? Is it permissible for a woman
to pray with her hair tucked up or tied back? I hope that you can give
the evidence in detail because some scholars here in Pakistan say that
that is not permissible.
Praise be to Allaah.
Firstly:
In the answers to questions no. 96280 and 163428 we stated that it is
makrooh for a man to pray with his hair tuckedup, which means that
hegathers his hair togetherand ties it back, thus preventing it from
prostrating with him. The prohibition in this case means that it is
disliked according to theopinion of the majority of scholars; it does
not mean that it is haraam or prohibited in the sense understood by
the questioner. It says in al-Mawsoo'ah al-Fiqhiyyah (26/109): The
fuqaha' are unanimously agreed that it is makrooh to tie back the hair
when praying. What is meant by tying back is wrapping the braid around
the head as women do, or gatheringthe hair and tying it at the back of
the head. This is makrooh but if a person prays like that, his prayer
is still valid. End quote.
An-Nawawi (may Allah have mercy on him) said:
The scholars are unanimously agreed that it is not permissible to pray
with one's sleeves or garment rolled up and the like, orwith one's
hair braided or with one's hair wrapped up beneath theturban and so
on. All of that is not permissible according to the consensus of the
scholars, and it is makrooh in the sense of being discouraged and not
proper. If a person prays like that, he has done something wrong but
his prayer is valid. End quote. Sharh Muslim,209.
Secondly:
This ruling applies only to men, not women, because when praying the
woman is commanded to cover herself and if we were to tell the woman
to undo her hair when praying or let her braids prostrate with her, as
we tell men to do, that might lead to it (her hair) becoming uncovered
whilst praying, and it is not permissible to uncover itbecause it is
'awrah. But the hair of a man is not 'awrah, as is quite obvious.
Al-Ghazaali (may Allah have mercy on him) said:
A man should not pray with his hair tied back. This prohibition
applies only to men.
End quote from Ihya' 'Uloom ad-Deen, 1/156
Ash-Shawkaani (may Allah have mercy on him) said:
Al-'Iraqi said: This applies only to men, not women, because women's
hair is 'awrah and must be covered when praying; if a woman were to
leave her hair undone, it might come loose and become difficult to
cover, which would render her prayer invalid.
Moreover, it is difficult for a woman to undo her hair for the prayer,
and we know that the Prophet (blessings and peace of Allah be upon
him) granted them a concession allowing them not to undo their braids
when doing ghusl, even though there is a need to make all of the hair
wet, as stated above.
End quote from Nayl al-Awtaar, 2/393
It says in Asna'l-Mataalib,1/163:
Az-Zarkashi said: We should note that this issue (tying back the hair
when praying) applies only to men. With regard to women, the command
to undo the braid causes hardship and is contrary to beautification.
End quote.
Based on that, there is nothing wrong with a woman tucking her hair or
tying it back when she is praying; she is not required to undo her
braids.
And Allah knows best.

--
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- Ayd NajimudeeN :- "The fact that Islamic moral values do not yet
rule the world must stir all Muslims".
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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The best helper at the face of tyranny - Islamic Stories, -

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > A
student had spent thirty years acquiring knowledge. His teacher said
to him: "Let me ask you a question. If you know the answer, I shall
give you your diploma. The question I am going to put to you is not
about the Quran or Traditions, yet it is not unconnected with these.If
you have understood just a little of what you have learned, if your
studies have been at all fruitful, you will be able to answer. But not
if youhave learned without understanding."
The teacher then asked his student this question:"How many days'
journey is your home country from here?"
"It takes three months," the student replied.
"If Allah wills, you will receive your diploma and make that long journey."
"Yes, if Allah has so destined."
"On your way, will you pass nomad encampments with flocks of sheep,
and will they have sheepdogs to guard the flocks?"
"Of course! I will pass all of these on the way."
"Well then, suppose you were to be set upon suddenly by five or six
ofthose sheepdogs as you were passing by on yourway home. What would
you do? If you have understood your lessons,if you have got
anythingfrom the blessed Quran and Traditions and if history has
taught you anything, then you will answer the questions correctly,
pass this examination, receive your diploma, go back home and become a
preacher whose sermonswill benefit the people in this world and the
Hereafter."
The student gave this reply: "My respected teacher! If I encounter
savage dogs along the way I shall fight them offwith the staff I
carry."
"It is no easy matter to contend with half a dozen savage dogs. You
may beat off three, but the other three will bite you meanwhile. That
is no answer."
"I shall drive them off with stones."
"That is not possible either."
"Then I shall use a gun."
"In that case you will notescape the owner of the dog. Sheepdogs are
veryvaluable."
The student had failed the exam; He had not been able to give the
right answer to the question. "My son," said his teacher, "you have
learned a lot, but you have not understood. Think things over for a
while, then come back to me." After reflecting for some days, the
student approached the teacher again. "Have youfound the answer to my
question?" The teacher asked him. "No sir," he said. "I then
explained:"My son, if you should run into such a situation,do not try
to fight the dogs! Leave them alone and call the shepherds atonce. The
shepherd will tell the dogs not to attack you. You should understand
that tyrants are Allah's savage dogs. In the life ahead of you, in
your own country, you may at any time encounter such tyrants. If you
try and fight them,they will bite you and tear you apart. If you
killthem, their master will call you to account and you will be
condemned. The best course is to appeal to Allah; the dogs' true
Owner. Only by His grace can you hope to be delivered from such
tyrants. What a fine helper is He!"-
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I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
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*.*.*.*.*.
- Ayd NajimudeeN :- "The fact that Islamic moral values do not yet
rule the world must stir all Muslims".
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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