Rape, Zina and Incest

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.

Rape & Incest: Islamic Perspective

Rape & Incest: Islamic Perspective
Uzma Mazhar © 2002
Incest and rape are not new in this day and age; these problems have
always existed and will continue to exist if not confronted face on.
If you have ever worked with an incest, sexual abuse or rape survivor
you will never be able to forget the devastating impact it has on all
aspects of their life, nor will you be able to sit back and do nothing
about this issue. These are serious crimes that corrode the fabric of
family and society and cannot go un-addressed, since these problems do
exist in Muslim families it is about time that we address it openly
and take action to put an endto it.
To fully understand this issue we need to examine what Islâm teaches
us about the value of human life.
Islâm views human life asa sacred gift from God. The Qur'ân repeatedly
stresses the sanctity of life (hurmat al hayat). The life of every
single individual regardless of gender, age, nationality or religion
is worthy of respect. In verses referring to the sanctity of life, the
term used is 'nafs' (soul, life); and there is no distinction made in
that soul being young or old, male or female, Muslim or non-muslim.
Sûrah al An'am 6.151:
"Do not take any human being's life, (the life) which God has declared
to be sacred - otherwise than in (the pursuit of) justice: this has He
enjoined upon you so that you might use your reason."
(Also check: Sûrah al Isra 17.33 & Sûrah al Ma'idah 5.32)
Qur'ânic teachings encompass every aspect of life; hence it does not
limit the definition of lifeto the physical body only,but includes the
mental, emotional and spiritual aspects as well. There areabout 150
verses that define the term 'nafs' in various ways making it clear
that the concept of 'life' is not limited to mere physical existence.
Historically, Islam has addressed serious issues openly and sought to
correct actions that constitute harm or 'zulm' (ie: cruelty and abuse)
to the dignity of humankind. Human life and respect for it has been
stressed unstintingly, regardless of age or gender. As a general rule,
Islâm forbids all 'zulm', be it physical, mental, emotional or
spiritual:
Sûrah al An'am 6.120
"Abandon all harm (ithm), whether committed openly or in secret."
(Check Sûrah al A`raf 7:33)
Sûrah al 49:11-12 points out categorically that emotionally abusive
language and behavior isnot acceptable.
"You who believe do not let one (set of) people make fun of another
set. Do not defame one another. Do not insult by using nicknames. And
do not backbite or speak ill of one another."
In the last address to his community, the Prophet (saw) said: "Your
lives and properties are forbidden to one anothertill you meet your
Lord on the Day of Resurrection… Regard the life and property of every
Muslim as a sacred trust… Hurt no one so that no one may hurt you...
You will neither inflict nor suffer any inequity." The Prophet (saw)
did not prohibit only the unlawful encroachment of one another's life
and property, but also honor and respect.
Considering that human life is to be valued and cruelty is forbidden,
what is the Islamic perspective on incest andrape?
According to Islâm, a woman has to be respected and protected under
all circumstances, whether she belongs to your own nation or to the
nation of an enemy, whether she follows yourreligion or belongs to
some other religion or has no religion at all. A Muslim cannot outrage
her under any circumstances. All promiscuous relationships have been
forbidden to him, irrespective of the status or position of the woman,
whether the woman is a willing or an unwilling partner to the act. The
words of the Holy Qur'ân in this respect are: "Do not approach (the
bounds of)adultery" (17:32). Heavy punishment has been prescribed for
this crime, and the order has not been qualified by any conditions.
Since the violation of chastity of a woman is forbidden in Islam, a
Muslim who perpetrates this crime cannot escape punishment. (Maudoodi)
The Quran has, in various ways and in different contexts; impressed on
men that they must observe the limits set by God (Hudûd Allah) in
respect to women and must not encroach upon their rights in either
marriage or divorce. In all situations it is the menwho are reminded,
corrected and reprimanded, over and over again, to be generous to
women and to be kind, compassionate, fair and just in their dealings
withwomen. Even in divorce, when the chances of anger and
vindictiveness are high, it is stressed that men are to separate with
grace, equity and generosity.
Forbidding cruelty against children and women is apparent from rulings
against female infanticide and rights of inheritance given even toan
unborn child; and the kindness mandated even when divorcing your wife.
There are numerous ahâdîth about the rights of children to respect and
dignity. The same holds true for respect and the unprecedented rights
given to women.
Relevant verses from the Quran:
Sûrah an Nâs 4.119
'O you who believe! You are forbidden to inherit women against their will...'
Sûrah an Nûr 24.33
'... And do not, in order togain some of the fleeting pleasures of
this worldly life, coerce your slave women into whoredom if they are
desirous of marriage, and if anyone should coerce them, then, verily,
after they have been compelled (to submit in their helplessness), God
will bemuch forgiving, a dispenser of grace (to them).
During the time of the Prophet (saw) punishment was inflictedon the
rapist on the solitary evidence of the woman who was raped by him.
Wa'il ibn Hujr reports of an incident when a woman was raped. Later,
when some people came by, she identified and accused the man of raping
her. They seized him and brought him to Allah's messenger, who said to
the woman, "Go away, for Allâh has forgiven you," but of the man
whohad raped her, he said,"Stone him to death." (Tirmidhi and Abu
Dawud)
During the time when Umar (raa) was the Khalifah, a woman accused his
son Abu Shahmah of raping her; she brought the infant borne of this
incident with her to the mosque and publicly spoke about what had
happened. Umar (raa) asked his son who acknowledged committing the
crime and was duly punished right there and then. There was no
punishment given to the woman. (Rauf)
Islamic legal scholars interpret rape as a crime in the category of
Hiraba.In 'Fiqh-us-Sunnah', hiraba is described as: 'a single person
or group ofpeople causing public disruption, killing, forcibly taking
property or money, attacking or raping women (hatk al 'arad), killing
cattle, or disrupting agriculture.'
The famous jurist, Ibn Hazm, had the widest definition of hiraba,
defining a hiraba offender as: 'One who puts people in fear on the
road, whether or not with a weapon, at night or day, in urban areas or
in open spaces, in the palace of a caliph or a mosque, with or without
accomplices, in the desertor in the village, in a large or small city,
with one or more people… making people fear that they'll be killed, or
have money taken, or be raped (hatk al 'arad)… whether the attackers
are one or many."
Al-Dasuqi held that if a person forced a woman to have sex, his
actions would be deemed as committing hiraba. In addition, the Maliki
judge Ibn 'Arabi, relates astory in which a group was attacked and a
woman in their party was raped. Responding to the argument that the
crime did not constitute hiraba because no money was taken and no
weapons used, Ibn 'Arabi replied indignantly that"hiraba with the
private parts" is much worse than hiraba involving thetaking of money,
and that anyone would rather be subjected to the latter than the
former.
The crime of rape is classified not as a subcategory of 'zina'
(consensual adultery), but rather as a separate crime of violence
under hiraba. This classification is logical, as the "taking" is of
the victim's property(the rape victim's sexual autonomy) by force. In
Islam, sexual autonomy and pleasure is a fundamental right for both
women and men (Ghazâlî); taking by force someone's right to control
the sexual activityof one's body is thus a form of hiraba.
Rape as hiraba is a violent crime that uses sexual intercourse as a
weapon. The focus in a hiraba prosecution is the accused rapist and
his intent and physical actions, and not second-guessing the consent
of the rape victim. Hiraba does not require four witnesses to prove
the offense, circumstantial evidence, medical data and expert
testimony form the evidence used to prosecute such crimes.
Islamic legal responses torape are not limited to a criminal
prosecution for hiraba. Islamic jurisprudence also provides an avenue
for civil redress for a rape survivor in its law of"jirah" (wounds).
Islamic law designates ownership rights to each part of one's body,
and a right to corresponding compensation for any harm done unlawfully
to any of those parts. Islamic law calls this the 'law of jirah'
(wounds). Harm to a sexual organ, therefore, entitles the person
harmed to appropriate financial compensation under classical Islamic
jirah jurisprudence. Each school of Islamic law has held that where a
woman is harmed through sexual intercourse (some include marital
intercourse), she is entitled to financial compensation for the harm.
Further, where thisintercourse was without the consent of the woman,
the perpetrator must pay the woman both the basic compensation for the
harm, as well as an additional amount based on the 'diyya' (financial
compensation for murder, akin to a wrongful death payment).
Islamic law, with its radical introduction of a woman's right to own
property as a fundamental right, employs a gender-egalitarian attitude
in this area of jurisprudence. In fact, there is a hadith specifically
directed to transforming the early Muslim population out of this
patriarchal attitude of male financial compensation for female sexual
activity. During the time of Prophet Muhammad, a young man committed
zina withhis employer's wife. The father of the young man gave one
hundred goats and a maid as compensation to the employer, who accepted
it. When the case was reported to the Prophet, he ordered the return
of the goats and the maid to the young man's father and prosecuted the
adulterer for zina (Abu Daud 1990, 3: Bk. 33,No. 4430; Bukhâri 1985,
8:Bk. 81, Nos. 815, 821, 826).
Early Islam thus established that there should be no tolerance ofthe
attitude that a woman's sexual activity issomething to be bartered,
pawned, gossiped about, or owned by the men in herlife. Personal
responsibility of every human being for their own actions is a
fundamental principle in Islamic thought.
Marital Rape
The Quran is very clear that the basis of a maritalrelationship is
love and affection between the spouses, not power or control. Rape is
unacceptable in such a relationship.
Sûrah al Baqarah 2.223
'Your wives are your tilth;go then unto your tilth asyou may desire,
but first provide something for your souls*, and remain conscious of
God, and know that your are destined to meet Him...'
* Note in Muhammad Asad's translation: 'a spiritual relationship
between man and woman is postulated as the indispensable basis of
sexual relations.'
Sûrah ar Rum 30.21
"And among His wonders is this: He creates for you mates out of your
own kind, so that your might incline towards then, andHe engenders
love and tenderness between you:in this, behold, there are messages
indeed for people who think!
Sûrah al Baqarah 2.187
"... They are as a garmentfor you, and you are as a garment for them."
Sûrah al Nisa 4.19
"... And consort with yourwives in a goodly manner, for if you dislike
them, it may well be that you dislike something which God might yet
make a source of abundant good."
"Is there recognition of marital rape in Islam?
In the context of jirah, it would appear so: where there is any
physical harm or disease caused to a spouse, there may bea claim for
jirah compensation. The law ofjirah provides for compensation for
physical harm between spouses, and supports Islamic legislation
againstdomestic abuse. Even in these discussions of appropriate jirah
compensation, the question of the injured party's consent plays a
central role. Some Islamicjurists considered consent to be presumed by
virtue of the marital relationship, while othersmaintain that where
harm occurs, it is an assault, regardless of the consent, and
therefore compensation is due. In our modern era, one might take these
precedents and their premium focus on consent and apply the Islamic
principle of sexualautonomy to conclude that any sex without consent
is harmful, as a dishonoring of the unwilling party's sexual autonomy.
Thus, modern Islamic jurists and legislators, taking a
gender-egalitarian perspective, might conclude that Islamic law does
recognize marital rape, and assign the appropriate injunctions and
compensation for this personally devastating harm." (Qureshi)
An often misquoted and abused hadith that is used to tyrannize womenis
that women cannot and should not say no to their husband when he
approaches them Womenare advised not to turn away from their husbands
except if they have their period or any other reasonable excuse. So
much so that she is to break her voluntary fast if her husband
approaches her. And if they do angels will curse them. However, this
hadith is not quoted withthe complementary one that advises men of the
same consideration.
In the same manner men are advised that meeting the needs of their
wives takes precedence over voluntary worship. Narrated Abdullah bin
Amr bin Al-As: "Prophet Muhammad (saw) said, "O Abdullah! I have been
informed that you fast allthe day and stand in prayer all night?" I
said, 'Yes, O Allah's Apostle!' He said, "Do not do that! Observe the
fast sometimes and also leavethem at other times, stand up for the
prayer atnight and also sleep at night. Your body has a right over you
and your wife has a right over you." (Bukhâri)
To a certain degree theseahâdîth are used to confuse and distract
fromthe issue, since rape doesnot have anything to do with permission
or lack of permission. In a marriage abusive or forced sexual activity
cannot be justified by abusing this hadith. Rapeis defined as
unwanted, violent and forced sex, whether this occurs in a marital
context or outside it. The definition of rape does not change because
of the relationship.
It is important to not confuse the issue of mutual rights that a
couple has on each other with the misguided, distorted and misogynist
assumption that women become a husband's property. Islam does not
allow for or tolerate ownership of human beings. Human dignity does
not allow that any one person has the right to own, mind/body/soul,
another human being... and Islam demands that all human beings respect
the humanity of everyone.
Incest & Child Abuse
The Quran clearly outlines those with whom marriage is not permitted,
we can extrapolate from it that any sexual relation with these would
be unacceptable.
Sûrah an Nisa 4:23:
Prohibited for you (in marriage) are your mothers, your daughters,your
sisters, the sisters of your fathers, the sisters of your mothers, the
daughters of your brother, the daughters ofyour sister, your nursing
mothers, the girls who nursed from the same woman as you, the mothers
of your wives, the daughters of your wives with whom you have
consummated the marriage - if the marriage has not been consummated,
you may marry the daughter. Also prohibited for you are the women who
were married to your genetic sons. Also, you shall not be married to
two sisters at the same time - but do not break up existing marriages.
GOD is Forgiver, Most Merciful.
This includes your foster parents, siblings and children.
Al Hasan reports: 'If somebody commits illegal intercourse with his
sister, his punishment is the same as for any other person who commits
such a crime'. (Bukhâri Vol. 8 pp 526)
Thus, these same laws mentioned above in cases of rape would be
equally applicable, and incest can be prosecuted as a crime within the
bounds of Islamic law.
According to Islam, all aspects of life, ie: the physical, mental,
emotional and spiritual, are sacred and must be respected. No gender
or relationship has been given the power or right to hurt or harm the
other. Domestic violence, rape and incest are all violent and criminal
abuses that are outside the bounds of what is permitted in Islam and
there is absolutely no justification for it whatsoever.
References:
-Ghazâlî; "Ihya Ulum ud Din"
-Hasan, Riffat; "Religious Human Rights in Global Perspective:
Religious Perspectives" John Witte, Jr. and Johan D. van der Vyver
Eds. Martinus Nijhoff Publishers, 1996
-Maudoodi, Abu al Ala; "Human Rights in Islam" The Islamic Foundation
UK 1976, 1993
-Qureshi, Asifa LLM; "Her Honor: An Islamic Critiqueof the Rape Laws
of Pakistan from a Woman-Sensitive Perspective"
-Rahman, Afzal ur; "Role of Muslim Women in Society" Seerah
Foundation, London, 1986
-Rauf, Muhammad Abdul; "Umar al Faruq" Al Saadawi Publications, 1998
Abridged version of article published in the September issue of
'Islâmic Reflections 2002'

Conferring Blessings upon the Prophet

Allaah The Almighty Says (what means): {Indeed, Allaah confers
blessing upon the Prophet, and His angels [ask Him to do so]. O you
who have believed, ask [Allaah to confer] blessing upon him and ask
[Allaah to grant him]peace.} [Quran 33:56].
Ibn Katheer commented that, in this verse, Allaah The Almighty informs
His servants of the elevated status of the Prophet which is such that
Hepraises him in the exalted assembly of the angels who are near Him,
and they, in turn, ask Him to send His blessings on him . Then, Allaah
The Almighty orders the people of the earth to ask Him to confer
blessings upon the Prophet so that he would be praised by the dwellers
of both worlds – heavenly and terrestrial.
In his book Jalaa' Al-Afhaam, Ibn Ul-Qayyim said that the implication
here, is that if Allaah The Almighty sends blessings on the Prophet
and His angels request the same from Him, then so should people. They
are more duty-bound to do this, because they are the ones who have
been blessed by the message of the Prophet through which they shall
receive honor in this worldlylife and the Hereafter.
The meaning of "[conferring] blessings upon the Prophet ",was expanded
on, by a number of scholars; according to Abu Al-'Aaaliyah Allaah The
Almighty conferring blessings, refers to Him praising the Prophet in
the presence of angels, whereas angels conferring blessings means that
they supplicate Allaah The Almighty to do so.
Ibn Ul-Qayyim said that the injunction to send blessings, which is
cited in the verse above, signifies imploring Allaah The Almighty to
praise the Prophet show him His grace and drawhim closer to Him,
which, in itself, indicates the honor he has with Him.
As for the virtues of this act, 'Abdul-Rahmaan ibn 'Awf narrates:
"Once, I came to the Prophet while he was in prostration for a long
time. [When he got up], he said: 'Jibreel (Gabriel) came to me and
said, 'I will confer blessing upon the one who confers blessings upon
you and I will ask Allaah to grant peace to the one who asks Him to
grant you peace'; so, I prostrated to thank Allaah The Almighty.'"
[Ahmad]
It was also reported by Abu Hurayrah that the Prophet said: "If a
person asks Allaah to send blessings on me once, Allaah will send
blessings on him ten times over." [Al-Haakim and Ahmad]
Likewise, Ya'qoob ibn Zayd ibn Talhah At-Taymi narrates thatthe
Prophet said that "a messenger from Allaah came to me and said [the
same thing cited above]." So, a man came to the Prophet and asked: "O
Messenger of Allaah, may I devotehalf of my supplications to you?" The
Prophet said: "As you like!" Then, the man asked: "Shall I devote two
thirds of my supplications to you?" The Prophet replied: "If you so
desire." The man then asked: "Shall I devote all of my supplications
to you?" The Prophet said: "Then Allaah The Almighty will protect you
against the distress of the worldly life and the Hereafter." [Muslim]
'Abdullaah ibn 'Amr also narrates that the Prophet gave good tidings,
saying: "The one who invokes blessing on me or asks that I be given
Al-Waseelah (a rank in Paradise which is fitting for only one of the
Servants of Allaah, and the Prophet wishes to be this servant) will be
assured of my intercession." [Muslim]
On the other hand, he said, asnarrated by Abu Hurayrah : "May he be a
loser; he who does not ask Allaah to confer blessingson me when I am
mentioned in front of him! May he be disgraced, whose parents attain
old age in his lifetime and they are not a cause for him to enter
Paradise [because of his dutifulness to them]! May his nose be rubbed
in dust [i.e., may he be humiliated]; he who witnesses Ramadhaan, but
it ends before he is forgiven!" [At-Tirmithi]
Muhammad ibn 'Ali also reports that the Prophet oncemade a similar
remark, when he said: "A person in whose presence my name is
mentioned, but he [or she] does not ask for the blessings of Allaah to
be sent on me, loses the way to Paradise." [Al-Jahdhami, Mursal –
Albaani]
In fact, as Al-Hasan relates, the Prophet described a man as "miserly;
in whose presence my name is mentioned while he does not pray for
blessings to be sent on me!" [Al-Haakim and At-Tirmithi. At-Tirmithi:
(Hasan Ghareeb Saheeh), Al-Albaani: (Mursal yet Saheeh)]
He cautions, as Abu Hurayrah narrates: "If people sit in a gathering
in which they do not remember Allaah or ask for blessings to be
conferred upon me, [that sitting of theirs] will be a cause of grief
and regret for them o¬n the Day of Judgment. Allaah may then forgive
or punishthem, as He sees fit." [At-Tirmithi,Saheeh – Albaani]
Why not, when this act itself is soeasy? 'Ali ibn Al-Husayn relates:
"My father told me that my grandfather said, 'The Prophet said: 'Do
not [come to and] make my grave a place of festivity; but ask Allaah
to confer blessings and peace upon me, foryour prayers and salutations
reach me wherever you may be.''" [Abu Daawood and Ahmad]
Similarly, 'Abdullaah ibn Mas'ood narrated that the Prophet said:
"Allaah The Almighty hasroaming angels who convey to me the blessings
which my Ummah ask Allaah The Almighty to confer upon me." [An-Nasaa'i
and Al-Haakim, Saheeh – Albaani]
The best supplication with which to ask Allaah The Almighty to confer
blessings upon the Prophet
Abu Mas'ood Al-Ansaari tells us: "We were sitting in the company of
Sa'd ibn 'Ubaadah when the Messenger of Allaah came to us. Bishr ibn
Sa'd asked: 'Allaah has commanded us to ask for blessings to be sent
upon you, O Messenger of Allaah. But, how exactly should we do that?'
The Prophet did not respond, and we became so perturbed over
hissilence that we wished we had not asked him. Then, he said: 'Say: O
Allaah, confer Your blessings upon Muhammad and the members of his
household asyou have conferred blessings upon the members of
Ibraaheem's (Abraham) household. Grant favors to Muhammad and his
family, as youhave granted favors to the family of Ibraaheem,
[wherever they are] in the worlds. Indeed, You are Praiseworthy and
Glorious'. As for the invocation for the salutation of peace, it is as
you know [from what I have previously told you]." [Muslim]
Benefits of invoking Allaah The Almighty to send blessings on the Prophet
1. It demonstrates obedience to the Command of Allaah The Almighty and
it is an angelic trait,as they, too, ask Him to confer blessings upon
the Prophet .
2. A person gains blessings tenfold, for every time he or she invokes
blessings upon the Prophet .
3. If a person does this, perhaps adding a prayer for the Prophet to
reach the station of Al-Waseelah, he or she gains his intercession.
4. It removes the distress of a person in this life and the next, as
the aforementioned Hadeeth narrated by Ya'qoob ibn Zayd ibn Talhah
proves.
5. A person who observes the practice of sending peace and blessings
on the Prophet is guided by it to Paradise, and one who does not, is
led away from it.
6. Allaah The Almighty praises and mentions a person in good terms, if
he or she asks Him to confer blessings upon the Prophet which is
tantamount to invoking Him to praise the Prophet and honor and bless
him and his household. Since such an invocation is certain to be
answered by Allaah The Almighty, the one who supplicated will be also
rewardedin kind for his act, as the reward is of the same kind as the
deed.
7. It encourages a person to love the Prophet perpetually and
increasingly; and, as it is a basic tenet of faith, there can be no
faith without it. Furthermore, theProphet loves a person whosename is
cited to him, as asking for blessings to be sent on him . Truly, what
a great honor it is for a person's name to be mentioned before the
Prophet .
When to invoke blessings upon the Prophet
1. It is vital that this be done after the Tashahhud (final sitting)in
prayer. It is sanctioned, according to the consensus of Muslims, but
there is a disagreement over its obligation.
2. It is to be uttered after the second Takbeer (utterance of Allaahu
Akbar, i.e., Allaah is Great)of the funeral prayer. Az-Zuhari, relates
that he heard Abu 'Umaamah ibn Sahl ibn Haneef saying to Sa'eed ibn
Al-Musayyib : "The Sunnah in the funeralprayer is to recite the [first
Quranic] chapter of Al-Faatihah (The Opening); then to confer
blessings upon the Prophet and then, to supplicate sincerely for the
deceased until [the one offering prayer] concludes. He should recite
this only once and then perform Tasleem (salutation) quietly."
[An-Nasaa'i and Al-Haakim, Saheeh – Albaani]
3. When the name of the Prophet is mentioned, scholars differ on
whether it is mandatory to invoke the peace and blessings ofAllaah The
Almighty on him. At-Tahaawi and Al-Haleemi concur on its obligation,
while other scholars state that it is a favorable act, not a required
one, in which case, not doing it, would not result in a sin.
4. It should be done upon entering and leaving the mosque.Faatimah
narrated that the Prophet told her: "When you enter the mosque, say:
'Bismillaah, wassalaamu 'ala Rasoolillaah. Allaahumma salli 'ala
Muhammad wa 'ala aali Muhammad, waghfir lana wassahhil lanaa abwaaba
rahmatik (In the name of Allaah; and may peace be upon His Messenger .
O Allaah, confer Your blessings upon Muhammad and his household; and,
forgive us and facilitate for us the doors of Your Mercy)'. When you
have finished [your prayers] and are exiting, repeat this again, and
add: 'Wa sahhil lanaa abwaaba fadhlik (and ease for us the doorsof
Your grace)'.'' [Ibn Maajah and At-Tirmithi, Saheeh-Albaani]
5. It is also urged to be said after hearing the Athaan (call for
prayer), as the Prophet instructed: "When you hear the Athaan, say the
same as the callersays, then invoke blessings upon me; the one who
[does that] once will be rewarded by Allaah blessing him ten times.
Then, askAllaah to grant me Al-Waseelah, which is a rank in Paradise,
designated for only one of the servants of Allaah, and I hope to be
him. So, who prays for Al-Waseelah for me will be assured of my
intercession." [Muslim]
6. One should utter it while supplicating to Allaah The Almighty, as
Fudhaalah ibn 'Ubayd recounts "that the Prophet heard a man
supplicating to Allaah in prayer without praising Him or invoking His
blessings upon the Prophet . So, he said: 'This man has hastened.'
Then, the Prophet called the man and, addressing all the attendants,
said: "When any one of you prays,he should start by glorifying Allaah
The Almighty and praising Him; he should then invoke blessings upon
the Prophet ; after that, he may supplicate for whatever he wants."
[At-Tirmithi and Ahmad]
7. Friday is also a special day for it, as Aws ibn Aws narrates that
the Prophet said: "The best of your days is Friday. On that day, Aadam
(Adam) wascreated and his life was taken away; on that day, the
trumpet will be blown and on it, all of the creation will lose
consciousness [as signs of the Hour]. So, ask Allaah The Almighty,
frequently, to confer a great deal of blessings upon me, for [your
invocations] will be shown to me." The Companions asked: "O Messenger
of Allaah, how will our prayers be presented to you when you will have
turned to dust?" He replied: "Allaah has forbidden the earth to
consume the bodies of the Prophets."
8. It should also be said during allsermons, including the one with
the Friday prayer, on the days of Eid and when offering the prayer for
rain.
9. It is recommended to be uttered when getting up after gathering.
10. It is also Sunnah to ask Allaah to confer blessings on the Prophet
when concluding a marriage contract.

Acts of the Prayer and theheart's states in them

When you hear the Athaan (call to Prayer), let that remind you of the
horrors of the Summons on the Day of Resurrection. Spare no time in
fully preparing yourself torespond. For those who hasten to answer
this call are the ones who will receive gentle summoning on the Day of
the Great Review. So review your hearts now; if you find it elated and
eager to respond, you can expect the Summons to bring you glad tidings
on the Day of Judgment. That is why the Prophet used to address Bilal
saying: "Delight us by the Prayer, O Bilal!"
Wudhoo' (Ablution)
When you perform ritual cleansing (Wudhoo' or Ghusl), make sure to
also tend to the cleanliness of your inner being, which lies at the
heart of all these. In cleaning your inner being, use in the place of
water repentance and remorse for your excesses, and a resolve not to
perpetrate them in the future. Thus you should cleanse your inner
being, for that is the place where your Lord will be looking.
Covering private parts
When in Prayer you make sure that certain parts of your body are
covered from the eyes of other humans. But you should also mind your
internal shameful spots, those unworthy secrets of your soul that are
beheld only by Allaah Almighty. Beware these faults and realize that
nothing will escape the sight of Allaah Almighty.
Facing the Qiblah
In this you turn your face away from all other directions and set it
toward the Ka'bah. But more important than that is to turn your heart
away from everything else other than Allaah Almighty, directing it
towards Allaah Almighty. This is the whole point of the practice!
Standing upright
This means holding oneself erect—in body and in spirit—in the presence
of Allaah Almighty. Your head which is the highest part of your body
should be bowed down as a reminder of the need to keep the heart meek
and humble, free of arrogance and pride.
Intention
When forming the intention, resolve to be responsive to AllaahAlmighty
by performing the Prayer in full conformity with His commands, by
doing it properly, by avoiding things that invalidateor detract from
its wholeness, and by doing all this for the sake of Allaah alone,
hoping for His reward and fearing His punishment, seeking His grace
and favor by His leave.
Takbeer
When making Takbeer (pronouncing the phrase: AllaahuAkbar to begin the
Prayer acts), your heart must be inundated with the meaning of
Takbeer. You should feel in your heart thatnothing whatsoever is
greater than Allaah Almighty.
Reciting the Quran
People fall in three categories when it comes to Quran recitation: (a)
those who move their tongues unconsciously (b) those who are conscious
of the movement of the tongue, understanding the meaning while
listening as if to a person outside themselves; this is the degree of
`those on the right', (c) those who start from awareness of the
meaning, then use the tongue to give expression to this inner
consciousness.
Bowing
Bowing (Rukoo') indicates a renewed affirmation of the supreme
greatness of Allaah Almighty. In bowing you confirm your
submissiveness and humility, striving to refine your inner feelings
through a fresh awareness of your own impotence and insignificance
before the might and grandeur ofyour Lord Almighty. To confirm this,
you seek the aid of your tongue, glorifying Allaah Almighty and
testifying repeatedly to His Supreme Majesty. Then you rise from
bowing, hopeful that He will be merciful towards you. To emphasize
this hope within you, you say: "Allaah hears those who give thanks to
Him." Acknowledging the need to express gratitude, you immediately
add: "Grateful praiseto You our Lord!"
Prostration
Then you go down in prostration.This is the utmost point of
submission, for when you prostrate you bring the noblest part of your
body—your face—down to meet the most lowly of all things, the dust of
theearth. When you place yourself in this position of lowliness, be
mindful of the fact that you belong there, from dust you werecreated
and to dust you shall return. At the same time you should renew your
inner awareness of Allaah's majesty, repeating: "Glory to my Lord
MostHigh!"
Sitting and testifying
When you sit to make the testimony (Tashahhud), sit decorously.
Declare that all the Prayers and good deeds you perform are for the
sake of AllaahAlmighty, and everything belongsto Him. Such is the
meaning of at-Tahiyyaat. Be inwardly aware of the Prophet, and of his
noble person, as you say: "Peace be upon you, O Prophet, as well as
Allaah's mercy and blessing." Be sure that he will return an even more
perfect greeting to you. Then salute yourself and all Allaah's
righteous servants. Then testify to the Unity of Allaah Almighty, and
to the mission of Prophet Muhammad .
End of Supplication
Make sure to supplicate at the end of your ritual Prayer and before
Tasleem, imploring and entreating with meekness and humility,
confidently hoping to be answered. Let your supplication include your
parentsand the other believers.
Salutation (Tasleem)
Finally, and with the intention of concluding your Prayer, address
your Tasleem to the angels and the others present. Feel a sense of
gratitude to Allaah Almighty for having enabled you to complete this
act of worship. Imagine that you are saying farewell to this Prayer of
yours, and that you may not live to make another one.