Exam Duas, -

Dua from the Qur'an #10 Expand
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً
مِّن لِّسَانِي يَفْقَهُوا قَوْلِي
Translation
"O my Lord! Widen for me my bossom (grant me self-confidence,
contentment, and boldness); And ease my task for me; And make loose
the knot (i.e. the defect restricting speech) from my tongue; So they
may understand what I say"
Note: Prayer made by Musa (Moses) (may the peace and blessings of
Allah be upon him) when he was commanded to go to Pharaoh in Egypt.
Transliteration
rabbish-raḥ lee ṣadree wa yassir lee amree waḥlul ‛uqdatan min
lisaanee yafqahoo qawlee
Sources: Surah TaHa (20:25-28)
Dua from the Qur'an #18 Expand
رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدً
Translation
"Our Lord! Bestow on us mercy from Yourself, and facilitate for us our
affair in the right way!"
Note: This dua was made by the 'dwellers of the cave' whose story is
mentioned in Surah Al-Kahf (18:9-22)
Transliteration
rabbanaa aatinaa min ladunka raḥmatan wa hayyi' lanaa min amrinaa rashadaa
Sources: Surah Al-Kahf (18:10)
Dua for anxiety and sorrow #1 Expand
اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِي
بِيَدِكَ ، مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاءُكَ
أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ
أَنْزَلْتَهُ فِي كِتَابِكَ ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ
أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ ، أَنْ تَجْعَلَ
الْقُرْآنَ رَبِيعَ قَلْبِي ، وَنُورَ صَدْرِي ، وَجَلاءَ حُزْنِي ،
وذَهَابَ هَمِّي
Translation
"O Allah, I am Your slave, son of Your slave, son of Your handmaid, my
forelock is in Your hand (i.e. You have total mastery over me), Your
command over me is forever executed and Your decree over me is just."
I ask You by every name belonging to You which You named Yourself
with, or revealed in Your Book, or You taught to any of Your creation,
or You have preserved in the knowledge of the unseen with You, that
You make the Qur'an the life of my heart and the light of my bosom,
and a departure for my sorrow and a release for my anxiety.
Note: Allah will take away the anxiety and sorrow out of the heart of
him who recites this supplication, as mentioned in this hadith by our
prophet (may the peace and blessings of Allah be upon him).
Transliteration
allaahumma innee ‛abduk-abnu-‛abdik-abnu-amatik, naaṣiyatee biyadika,
maaḍin fiyya ḥukmuka, ‛adlun fiyya qaḍaa'uk
as'aluka bi kull-ismin huwa lak, sammayta bihi nafsaka, aw anzaltahu
fee kitaabika, aw ‛allamtahu aḥadan min khalqika, awis-ta'tharta bihi
fee ‛ilmil-ghaybi ‛indaka, an taj‛al-al-quraana rabee‛a qalbee, wa
noora ṣadree, wa jalaa'a ḥuznee, wa dhahaaba hammee
Sources: Ahmad No# 3712, Ibn Hibban in his Sahih # 972
Dua for anxiety and sorrow #2 Expand
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَ الْحَزَنِ ، والْعَجْزِ
، والْكَسَلِ ، والْبُخْلِ ، والْجُبْنِ ، وضَلَعِ الدَّيْنِ ، وغَلَبَةِ
الرِّجَالِ
Translation
O Allah, I seek refuge with You from anxiety, and sorrow, and
weakness, and laziness, and miserliness, and cowardice, and the burden
of debts and from being overpowered by men.
Transliteration
allaa-humma innee a‛oodhu bika mi-nal-ham-mi wal-ḥazan, wal-‛ajzi
wal-kasal, wal-bukhli wal-jubn, wa ḍa-la‛id-dai-ni, wa
ghalaba-tir-rijaal
Sources: Bukhari No# 2893, 5425, 6363, 6369; Abu Dawud No# 1541;
At-Tirmidhi No# 3484; An-Nasa'i No# 5449, 5450, 5453, 5476
Dua for one in distress #1 Expand
لَا إِلَهَ إِلَّا اللهُ الْعَظِيمُ الْحَلِيمُ ، لَا إِلَهَ إِلَّا
اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ ، لَا إِلَهَ إِلَّا اللهُ رَبُّ
السَّمَوَاتِ وَرَبُّ الأَرْضِ ورَبُّ الْعَرْشِ الْكَرِيمِ
Translation
None has the right to be worshipped except Allah, The Magnificent, The
Most Clement. None has the right to be worshipped except Allah, Lord
of the magnificent throne. None has the right to be worshipped except
Allah, Lord of the heavens, Lord of the Earth and Lord of the noble
throne.
Transliteration
laa ilaaha ill-allaahul-‛aẓeemul-ḥaleem, laa ilaaha ill-allaahu
rabbul-‛arshil-‛aẓeem, laa ilaaha ill-allaahu rabbus-samawaati wa
rabbul-arḍi wa rabbul-‛arshil-kareem
Sources: Bukhari No 6346, 7431; Muslim No# 2730
Dua for one in distress #2 Expand
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ
عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
Translation
O Allah, it is Your mercy that I hope for, so do not leave me in
charge of my affairs even for a blink of an eye and rectify for me all
of my affairs. None has the right to be worshipped except You.
Transliteration
allaahumma raḥmataka arjoo, fa laa takilnee ilaa nafsee ṭarfata
‛aynin, wa aṣliḥ lee sha'nee kullahu, laa ilaaha illaa ant
Sources: Abu Dawud No# 5090; Sahih Ibn Hibban No# 970
Dua for one in distress #3 Expand
لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ
Translation
The Dua of Yunos (may the peace and blessings of Allah be upon him)
when he was in the belly of the whale:
"None has the right to be worshipped except You. How far from
imperfections You are, verily I was among the wrong-doers."
*The prophet of Allah (may the peace and blessings of Allah be upon
him) said: "Any Muslim who recite this du'a, his request will be
granted by Allah."
Transliteration
laa ilaaha illaa anta subḥaanaka innee kuntu minaẓ-ẓaalimeen
Sources: At-Tirmidhi No# 3505
Dua for one in distress #4 Expand
اللهُ اللهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا
Translation
Allah, Allah is my Lord, I do not associate anything with Him.
Transliteration
allaah-ullaahu rabbee laa ushriku bihi shay'aa
Sources: Abu Dawud No# 1525; Ibn Majah No# 3882.
Dua and remembrance to be said at any time #10 Expand
اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ، وَالْكَسَلِ، وَالْجُبْنِ،
وَالْبُخْلِ، وَالْهَرَمِ، وَعَذَابِ، الْقَبْرِ
اللهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ
زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا،
اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ
لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا
يُسْتَجَابُ لَهَا
Translation
O Allah, I seek refuge with You from weakness, and laziness, cowardice
and miserliness, old and infirm age, and the torment of the grave.
O Allah, give my soul piety and purify it, for indeed You are the best
of those who can purify it, You are it's Guardian and Master.
O Allah, I seek refuge with You from knowledge that does not benefit,
from a heart that does not get humbled [to Allah], from a soul which
is never satisfied and from a supplication which does not get
answered.
Transliteration
allaahumma innee a‛oodhu bika mi-nal-‛ajzi wal-kasal, wal-jubn
wal-bukhl, wal haram wa ‛adhaabil-qabr
Allaahumma aati nafsee taq-waaha wa zak-kiha anta khairu man zak-kaaha
anta wali-yuha wa maw-laaha
Allaahumma in-ni a‛oodhu bika min ‛ilmin laa yanfa‛, wa min qalbin laa
yakh-sha‛, wa min naf-sin laa tashba‛, wa min du‛wat-in laa yustajaabu
laha
Sources: Muslim No# 2722 An-Nasa'i No# 5458, 5538
Dua and remembrance to be said at any time #11 Expand
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ، وَالْقِلَّةِ،
وَالذِّلَّةِ، وَأَعُوذُ بِكَ مِنْ أَنْ أَظْلِمَ أَوْ أُظْلَمَ
Translation
O Allah, I seek refuge in You from absolute poverty, paucity,
humiliation, and I seek refuge in You from oppressing or being
oppressed.
Transliteration
Allaahumma inni a‛oodhu bi-ka minal-faqr, wal-qil-lah, wal-dhil-lah,
wa a‛oodhu bi-ka min an aẓlima aw au uẓlam
Sources: Abu Dawud No# 1544 ِAn-Nasa'i No# 5460 Ibn Majah No# 3842
Dua to be protected from all types of evil #2 Expand
اللهمَّ إنِّي أعُوذُ بِكَ مِنْ جَهْدِ البَلاَءِ، وَدَرَكِ الشَّقَاءِ،
وَسُوءِ القَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ
Translation
O Allah I seek refuge with You from severe calamity, and from misery
to fall upon me, and from a bad fate and from the gloating of [my]
enemies.
Transliteration
Allaahum-ma inni a‛oodhu bika min jah-dil-balaa', wa
darak-ish-shaqaa', wa soo'il-qaḍaa', wa shamaata-til a'daa'
Sources: Bukhari No# 6616; Muslim No# 2707; An-Nasa'i No# 5491

Fathwa, - Is it permissible for a male massage therapist to treat female patients?

Question:
Is it permissible for a male massage therapist or physiotherapist
to massage or treat a female?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Praise be to Allah.
May Allah's peace and blessings shower upon our beloved Messenger.
Dear Brother,
I pray this message finds you in good iman and health.
The general principle regarding medical treatment of the opposite sex
is that treatment is only allowed out of necessity, for example, a
doctor who is required to treat everyone regardless of gender, and
that contact with the opposite sex is only to the extent that is
necessary.
For these reasons, male patients are required to seek out the
treatment of male doctors, while female patients are required to seek
out the help of female doctors. In the event of an emergency, or the
unavailability of a doctor of the same sex, then it is permitted to go
to a doctor of the opposite sex.
I do not know the details of your job situation, but I strongly urge
you to avoid massaging female patients. Generally speaking, massage is
not considered as urgent medical treatment. Hence, your female
patients could conceivably go to a female therapist without
exacerbating their conditions. In particular, massage is a very
sensual therapy. As you know, it requires skin-to- skin contact and
some degree of disrobing. Obviously it is advisable to avoid such
situations.
On the other hand, physical therapy is far less sensual than massage
and could conceivably fall under the rubric of urgent medical care,
particularly for people who can't function normally without such
therapy.
I advise you to apprise a local scholar of your situation.
Please read Shaykh Muhammad ibn Adam al-Kawthari's related article,
"Treating a Female Patient's Genital Areas," at
http://www.sunnipath.c om/resources/Questions /qa00005355.aspx.
And Allah Most High knows best.

Fathwa, - Confusion on Limits to talking to the opposite sex

Question:
I have read up on talking to the opposite sex but have experienced
very different views on this matter. I wanted to know the exact rules
to conversing with a member of the oppposite sex, preferably supported
with quotes from the hadith/quran.
As it stands the situation is; i have met a brother and speak to him
on the intention of inshallah marriage, we regularly chat on msn in
order to get to know one another better. Could you please confirm if
this is allowed as we have heard that it is not allowed unless i have
asked permission from my Wali.
I also wanted to clarify whether it is permissable to talk on the
phone with one another (once again without permission from Wali) and
whether meeting up publicly is allowed (where ther would be many other
muslims present but not a mahram).
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you well.
The Islamic paradigm for gender relations comes from the Qur''anic
verse, "The Believers, men and women, are protectors one of another:
they enjoin what is just, and forbid what is evil: they observe
regular prayers, practise regular charity, and obey God and His
Apostle. On them will God pour His mercy: for God is Exalted in power,
Wise." (Al-Tauba, 9:71).
Here, the word used for protectors is awliya''. This word connotes
friendship and cooperation on the basis of faith in Allah and His
Messenger, piety, and righteousness.
The Qur''an also gives us details on how to interact with each other.
For example,
"Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: And Allah
is well acquainted with all that they do. And say to the believing
women that they should lower their gaze and guard their modesty; that
they should not display their beauty and ornaments except what (must
ordinarily) appear thereof; that they should draw their veils over
their bosoms and not display their beauty except to their husbands,
their fathers..." [Al-Nour, 24: 30-31]
Finally, here is an example of a pious young woman:
"Afterwards one of the (damsels) came (back) to him, walking
bashfully. She said: "My father invites thee that he may reward thee
for having watered (our flocks) for us..." [Al-Qasas, 28: 25]
Qur''an commentaries note that the young woman approaches Prophet
Musa, peace be upon him, to make her request. However, she does so
shyly. She speaks directly and courteously.
There are also hadiths on gender interaction, one of the most serious
of which is:
"When a man and woman are alone together, Satan is the third." [Tirmidhi]
Ibn ''Abbas (Allah be pleased with them) reported: I heard Allah''s
Messenger (may peace be upon him) delivering a sermon and making this
observation: "No person should be alone with a woman except when there
is a Mahram with her, and the woman should not undertake journey
except with a Mahram..." [Sahih Muslim, Book 7, Number 3110]
"Tirmidhi reports from al-Mughira that when he got engaged to a woman,
the Prophet (Allah bless him and give him peace) said, ''Look at her,
for it is likelier to last between you.''" [Reliance of the Traveller,
m2.2]
Please keep in mind that these are individual verses and hadiths.
There are many more texts that relate to gender interaction.
The best way to understand how to implement these texts is to look to
the example of the Prophet, peace be upon him, who was very respectful
and cautious in his interactions with the opposite sex. Consult
reliable scholars about the limits of gender interaction. There are a
lot of relevant articles available here at SunniPath. Additionally, I
recommend reading Reliance of the Traveller, a classical manual of
Sacred Law, particularly the chapter on marriage.
Here are some general guidelines to be aware of:
1.It is unlawful for you and the brother to be alone with each other.
You should always meet in the presence of your mahram, unmarriageable
male relative, such as your father, brother, grandfather, or uncle. If
you do not have a mahram, then he should meet you in the presence of
your mother. If none of these people are available, then you should
appoint a wali: an upright male member of the community.
2.Instant messaging is highly problematic and I would advise you to
leave it alone. Essentially, it is cyber khalwa, or seclusion. What
may start out as an innocent enough chat can turn into something else
if you are not extremely cautious. If you have a romantic interest in
one another, online chats should definitely be left alone. The
temptation for prospective couples to engage in romantic conversations
is heightened by the mere fact that there is no supervision.
3.It is crucial to get to know one another. However, this must be done
within certain limits. For example, it is fine for you to get to know
each other in the presence of family members. However, be cautious
about online chatting, as mentioned before. Also, be cautious about
unsupervised telephone conversations. In principle, there is nothing
wrong with talking on occasion, particularly if you have something
important to discuss. However, the limits of propriety must be
observed. If you talk on the phone, it should be with the permission
of your wali. Furthermore, you should avoid talking to him when you
are alone.
4.As far as meeting up in public places is concerned, once again be
cautious. It''s fine to give salaams and inquire about each other''s
health. What you do want to avoid is hanging out or anything that
gives the appearance of dating. On the other hand, if you are
accompanied by a mahram, then seeing the brother outside of the house
should not be an issue.
To sum up, just remember that getting to know the brother is
permissible. What is not permissible is being alone together,
flirting, or any type of physical contact.
Here are some relevant posts from SunniPath''s Fiqh section:
"Instant messaging with the opposite sex"
http://qa.sunnipath.com /issue_view.asp?HD=7& ID=7940&CATE=3600
"Interaction limits for engaged couples..."
http://qa.sunnipath.com /issue_view.asp?HD=1& ID=2423&CATE=146
May Allah bless you and your marriage.
And Allah knows best.

Fathwa, - The Islamic Social system and implications on gender interaction.

Question:
Aslamalaikum
I am struggling to understand the social system of Islam that governs
the relationship between the two sexes. To my understanding there are
certain shariah factors that define the permissibility of interaction.
1. Purpose of interaction (e.g. Trade, education, employment, dawah,
celebrations etc)
2. Where the interaction takes place (Shariah definitions of Public or Private)
Please could you provide information/opinions (Hanafi) on the following?
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite in a shopping mall would you be
able to greet them and have a conversation within the limits of Islam.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
In a recent charity event the environment was "mixed". I was told this
was permissible on the following basis.
The event was public and open to anybody
The purpose of the event/interaction was for charity and not for social purposes
Seating arrangements were based on family tables.
The actual environment seems similar to certain cultural marriage
ceremonies (free mixing) which are prohibited due to the private
nature of the event.
Does the observation of Hijab by all females have any consequences to
the permissibility of the events, i.e. If all women are covered
appropriately then can there be interaction between the sexes.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are in good health and spirits.
I believe that there is a certain amount of confusion about what
constitutes free mixing and what is simply required in the way of
social graces.
Yes, free mixing of the genders is prohibited. However, and I pray one
of our scholars can elaborate further, in today's contemporary Western
societies, it is unrealistic to try to avoid any and all interaction
with members of the opposite sex.
Even when there's a purpose to the interaction, such as business or
work for example, it is inevitable that there will be a social aspect
to this contact.
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite sex in a shopping mall would you
be able to greet them and have a conversation within the limits of
Islam?
Khalwa takes place when one man, or more than one man, and one woman
are alone in a place that no one else can enter. Seeing someone in a
shopping mall is not khalwa. If you see a co-worker in a public place,
why would you ignore them? From the Muslim perspective, not talking to
the person may be interpreted as modesty and politeness. However, from
the non-Muslim's perspective, such behavior may be interpreted as
coldness or rudeness. It is important to look at the consequences of
our actions. Certainly a courteous greeting and an polite inquiry
after the person's health goes a long way in giving a good impression
of Islam. Remember that our actions are often interpreted as
representing the religion itself.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
Certainly, the limits on gender interaction have to be more
scrupulously observed in private. By private, I assume you mean a
private function, such as a wedding. In that type of setting, which is
more conducive to free mixing, it is definitely better to be cautious.
However, I can't comment unless it's on a case-by-case basis. Every
wedding is different. Some weddings are strictly separated. Some are
mixed. Some wedding parties are very observant of hijab and gender
rules and others aren't. If you're in a situation where you're invited
to a wedding and you simply can't get out of it, then you can minimize
your contact with members of the opposite sex or simply not stay long.
As far as public functions are concerned, once again, that depends on
the community and their dynamics. Some public events are strictly
separated with the women sitting behind screens. Other events allow
guests to sit where they want. However, I have noticed that families
usually sit together, while other tables are reserved for single
brothers. This arrangement can work if people keep their interaction
modest and respectful.
However, if you are truly uncomfortable being in a mixed setting, even
if the women are covered, then you can choose not to attend. If it's a
fundraiser, why not drop off your check and keep on going?
Keep in mind that at some point in time you will have to interact with
Muslim sisters who do not observe hijab. As long as you guard your
gaze and observe the same decorum you would with any Muslim sister,
then insha'Allah, things should work out just fine.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
I'm not sure what you mean by purely social purposes. When there is a
need, there is no problem with brothers and sisters interacting. The
important thing is to strike a balance. For example, you might be
working with sisters in organizing a dawah program. Obviously, you
will have to talk to them. However, you might see the sisters in a
different setting, like someone's house for example. From what I've
observed, people can maintain a good working relationship, but in more
private settings they observe a pleasant and modest distance. So if
you were to see the sisters at a dinner party, for example, you might
just give salaams and give them their space.
I hope this has been helpful.
And Allah knows best.