Fathwa, - Supplication after Athaanand Iqaamah

Question
Should the reported supplication of Al-Waseelah (i.e. the highest rank
in Paradise) and Al-Fadheelah (i.e. Superiority) for the Prophet , be
recited after the Athaan, Iqaamah or both? What isthe ruling on this
matter according to the four schools of Fiqh?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
Asking Allaah The Exalted to Grant the Prophet , Al-Waseelah and
Al-Fadheelah after the Athaan is required and recommended. Jaabir
ibn'Abdullaah reported that the Prophet , said:" Whoever says (after)
hearing the Athaan, 'Allahumma Rabba hathihi Ad-Da'wati At-Taammah wa
As-Salaati Al-Qaa'imah, aati Muhammadan Al-Waseelata wa Al-Fadheelah,
wab'ath-huMaqaaman Mahmoodan Al-lathi Wa'adtah.' (O Allaah, Lord of
this perfect call (i.e. Monotheism) and of the current prayer (which
is about to start) Grant Muhammad Al-Waseelah and superior status over
all creatures and raise him to the station of praise and glory (i.e.
the highest degree in Paradise) that You Promised him)', then
intercession for me will be permitted for him on the Day of
Resurrection. " [Al-Bukhaari and others]
' Abdullaah ibn 'Amr reported that the Prophet , said: " When you hear
the Athaan, repeat what the Mu'ath-thin says. Then ask Allaah The
Exalted to Exalt my mention because everyone who does so will receive
in return ten rewards from Allaah. Then beseech Allaah to Grant me
Al-Waseelah, which is a high rank in Paradise. " [Muslim and others]
These narrations underline the permissibility of asking Allaah The
Exalted to Grant the Prophet , Al-Waseelah and superiorstatus over all
creatures after the Athaan and the Iqaamah as well; as both of them
are considered a call to prayer.
As for the different opinions in the four schools of Fiqh, they did
not differ about the permissibility of making this supplication after
theAthaan; due to the many clear narrations that were reported in this
regard.
As for making this supplication after the Iqaamah, what is apparently
deduced fromthe statements of the Hanafi, Shaafi'i and Hanbali schools
of Fiqh is that what is required of one who listens to the Athaan is
no different than what is required of one who listens to the Iqaamah.
Concerning the Maaliki school of Fiqh, wecould not find a stated
opinion for it with regards to the Iqaamah.
Allaah Knows best.

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The rights of the husbandupon the wife

The rights of the husband upon his wife are greater than the rights of
the wife upon her husband for the simple reason that Allaah, the
Almighty, stated in the Glorious Quran what means: "…And due to the
wives issimilar to what is expected of them, according to what is
reasonable. But the men have a degree over them [in responsibility and
authority]. AndAllaah is Exalted in Might and Wise." [Quran 2: 228]
Man is the caretaker of his wife and household. He is responsible for
all her affairs. He is responsible for training, directionand
discipline if needed. Allaah Almighty Says what means: "Men are in
charge of women by [right of] what Allaah has given one over the other
and what they spend [for maintenance] from their wealth…" [Quran 4:34]
It is an essential right of man over his wife to be obeyed so long as
his commands do not conflict or contradict the commands of Allaah, the
Almighty, Allaah's Messenger and the general teachings and codes of
ethics of Islam.
Allaah Almighty Says in the same verse mentioned above (what means):
"...But if they obey you [once more], seek no means against them.
Indeed, Allaah is ever Exalted and Grand.." [Quran 4:34]
A Muslim wife must protect her husband's secrets, privacies, honor and
dignity. She also must protect his wealth, children, finance,
belongings and other aspects of his household, as much as possible.
Allaah Almighty Says in the same verse (what means): "...So righteous
women are devoutly obedient, guarding in [the husband's] absence what
Allaah would have them guard..." [Quran4:34]
Allaah's Messenger said: "The wife is the guardian over the house of
her husband and his children." [Al-Bukhaari and Muslim]
And, "If I were to command a single person to bow in prostration to
another person, I could have commanded a womanto bow down (in
obedience and respect, not in worship) to her husband." [Abu Daawood]
Allaah's Messenger also said: "If a husband calls his wife to his bed,
but the latter refused to fulfill the call (for any reason other than
a lawful one), which drives the man to become upset with his wife,
then angels will curse such a wife until she gets up in the morning."
[Al-Bukhaari and Muslim]
He furthermore, said: "Their (husbands') rights over you (wives) is
that you do not allow anyone whom they dislike onto your bedding and
you do not allow anyone whom they dislike into your house."
[At-Tirmithi]
The wife must not leave the house except with her husband's permission
and approval. She must also lower her gaze, keep her voice low, keep
her hands from reaching out to anything evil and keep her tongue from
any lewd or foul speech. She also must not harm his parents or near
relatives.
This is because Allaah Almighty has said (what means): "And abide in
your houses and do not display yourselves as [was] the display of the
former times of ignorance...." [Quran 33:33]
Allaah Almighty also has said (what means): "...Do not be soft in
speech [to men], lest he in whose heart is disease should covet, but
speak with appropriate speech." [Quran 33:32]
In another verse, Allaah Sayas (what means): "And tell the believing
women to reduce [some] of their vision and guard their private parts
and not expose their adornment except that which [necessarily] appears
thereof..." [Quran 24:31]
Allaah's Messenger said: "The best woman is the one who when you look
at her, you are pleased; when you order her, she obeys; if you are
absent from her,she guards herself and your property." [At-Tabarani]
An other right of the husband over his wife is that the husband may
ask his wife not do something, including, but not limited to voluntary
acts of worship, other than obligatory, which cause her to lessen the
time that her husband may have to enjoy her.
Allaah's Messenger stated: "A wife is not allowed to observe fast
(other than fasting in the month of Ramadhaan, the prescribed, unless
she has his permission. She may not allow any one to come into his
house, unless he permits." [At-Tirmithi]
Moreover, Allaah's Messenger placed the satisfaction and pleasure of a
husband to be one of the reasons to enable the wife to enter Paradise.
At-Tirmithi reported from Umm Salamah, the mother of the believers
that Allaah's Messenger said: "Any woman whose husband dies while he
is pleased, happy and satisfied withher (acts, attitudes and behavior)
will enter Jannah (Paradise)."
These are but few items of the many rights that Islam, the religion of
truth, imposes upon those who commit themselves tofollow and practice
it as a way of life. We vividly see that such rights, if maintained
properly, will lead a society to peace, happiness and tranquility.
A husband becomes caring, affectionate, loving and responsible, yet
directing and capable of discipline when needed to improve a
troublesome situation, regardless of his tender care and love for his
wife, so that vise and wickedness will not spread in thesociety.
A wife becomes more respected, adored, cared for, highly needed and
appreciated if she respects the rights of her husband, and equally
given the rights she is entitled for by Islam.
In such a coherent way, the religion of truth, goodness, justice,
equity, and all fairness coincide with basic requirements of life
including harmony between all the members of the society, especially
between the husband and the wife . - - ▓███▓ Translator:->
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Sa’d Ibn Abi Waqqaas

We are now in a small town in a narrow valley. There is no vegetation,
no livestock, no gardens, and no rivers. Desert after desert separates
the town from the rest of the world. During the day, the heat of the
sun is unbearable and the nights are still and lonely. Tribes flock
toit like animals in the open country flock to a waterhole. No
government rules and there is no religion to guide people, except one
which promotes the worship of stone idols. There is no knowledge
except that which is confined to priests and soothsayers, and a love
for elegant poetry. This is Makkah and these are the Arabs.
In this town lives a young man who has not yet seen twenty summers. He
is short, well built, and has a very heavy crop of hair. People
compare him to a young lion. He comes from a rich and noble family. He
is very attached to his parents and is particularly fond of his
mother. His name is Sa'd Ibn Abi Waqqaas .
One morning at about this time in his life, Abu Bakr came up and spoke
softly to him. He explained that Muhammad Ibn 'Abdullaah had received
Revelation and was sent with thereligion of guidance and truth. Abu
Bakr then took him to Prophet Muhammad in one ofthe valleys of Makkah.
Sa'd was excited and overwhelmed, and responded readily to the
invitation to the truth and the religion of One God. The Prophet was
also greatly pleased when Sa'd became a Muslim.
While the Prophet was delighted with Sa'd's acceptance of Islam,
others including his mother were not. Sa'd relates: "When my mother
heard the news of my acceptance of Islam, she flew into a rage. She
came up to me and said: "'O Sa'd !What is this religion that you have
embraced, which has taken you away from the religion of your mother
and father? By God, either you forsake your new religion, or I would
not eat or drink until I die. Your heart would be broken with grief
for me, and remorse would consumeyou on account of the deed which you
have done, and peoplewould censure you forever more.'"'Do not do (such
a thing), my mother,' I said, 'for I would not give up my religion for
anything.'"
However, she went on with her threat. For days, she neither ate nor
drank and became emaciatedand weak. Hour after hour, I went to her
asking whether I should bring her some food or something to drink, but
she persistently refused, insisting that she would neither eat nor
drink until she died or I abandoned my religion. I said to her: "'Yaa
Ummah! (O mother) In spite of my strong love for you, my love for
Allaah and His Messenger is indeed stronger.By Allaah, if you had a
thousand souls and one soul after another were to depart, I would not
abandon my religion for anything.'
When she saw that I was determined she relented unwillingly and ate and drank."
It was concerning Sa'd 's relationship with his mother and her attempt
to force him to renounce his faith that the wordsof the
Quran were revealed (which mean):
"And We have enjoined upon man (care) for his parents. His mother
carried him, (increasing her) in weakness upon weakness,and his
weaning is in two years. Be grateful to Me and to your parents; to Me
is the (final) destination. But if they endeavor to make you associate
with Me that of which you have no knowledge, do not obey them but
accompany them in (this) world with appropriate kindness and follow
the way of those who turn back to me (in repentance). Then to Me will
be your return, and I will inform you about what you used to do."
[Quran 31:14-15]
In these early days of Islam, the Muslims were careful not to arouse
the sensibilities of the Quraysh. They would often go outtogether in
groups to the glens outside Makkah where they couldpray together
without being seen. However, one day, a number of idolaters came upon
them while they were praying and rudely interrupted them withridicule.
The Muslims felt they could not suffer these indignities passively and
they came to blowswith the idolaters. Sa'd Ibn Abi Waqqaas struck one
of the disbelievers with the jawbone of a camel and wounded him. This
was the first bloodshed in the conflict between Islam and Kufr
(disbelief) -- a conflict that was later to escalate and test the
patience and courage of the Muslims.
Sa'd was a cousin of AaminahBint Wahb, and thus a maternal uncle of
our Prophet . Sa'd belonged to Bani Zuhrah, andfor this reason, he is
sometimes referred to as Sa'd of Zuhrah, to distinguish him from
several others whose first name was Sa'd. The Prophet is said to have
been pleased with this family relationship to Sa'd . Once as he was
sitting with his Companions, he saw Sa'd approaching him and said:
"This is my maternal uncle. Let a man see his maternal uncle!" (Make
way for my uncle.)
Sa'd distinguished himself in many encounters that took place during
the life of the Prophet and after. Sa'd is known as the first
Companion to have shot an arrow in the defense of Islam. During the
Battle of Badr, Sa'd fought alongside his brother 'Umayr . 'Umayr was
a mere lad in his early teens, and had begged to be allowed to
accompany the Muslim army. Sa'dreturned alone to Al-Madeenah, for
`Umayr was one among the fourteen Muslim martyrs who fellthat day.
At the Battle of Uhud, Sa'd was especially chosen as one of the best
archers along with Zayd and Sa'ib . In that landmark battle, when the
Muslim archers kept in reserve abandoned their positions in the
eagerness for booty, Sa'd remained steadfast, and fought vigorously in
defense of the Prophet . To urge him during these perilous moments,
the Prophet said:"Shoot, Sa'd … May my father and mother be sacrificed
for you!"
On this occasion, 'Ali Ibn Abi Taalib said that he had not heard the
Prophet promising such a great ransom to anyone except Sa'd . The
Prophet is also known to have prayed for Sa'd: "O Lord, direct his
aim and respond to his prayer."
Sa'd was one of the companions of the Prophet who was blessed with
great wealth. Just as he was known forhis bravery, so he was known for
his generosity. Sa'd is mainly renowned as the commander-in-chief of
the strong Muslim army which 'Umar dispatchedto confront the Persians
at Qaadisiyah. 'Umar wanted nothing less than an end to Sasanian power
which for centuries had dominated the region.
Just how ferocious the battle was, could be imagined when it is known
that some 30,000 persons on both sides fell in the course of four
days' fighting. In one day alone, some 2000 Muslims and about 10,000
Persians lost their lives.
The Battle of Qaadisiyah is one of the major decisive battles of world
history. It sealed the fate of the Sasanian Empire, just as the Battle
of Yarmook had sealed the fate of the Byzantine Empire in the West.
Two years after Qaadisiyah, Sa'd went on to take the Sasanian capital.
The taking of Ctesiphon was accomplished after a brilliant crossing of
the Tigris River while it was in flood. Sa'd has thus gone down in the
annals of history as the hero of Qaadisiyah and the conqueror of
Ctesiphon .
He lived until he was almost 80 years old. He was blessed with much
influence and wealth but as the time of death approached in the year
54 AH, he asked his son to open a box in which he had kept a coarse
woolen shirt (Jubbah) and said:
"Shroud me in this, for in this (Jubbah) I met the polytheists on the
day of Badr and in it I desire to meet Allaah the Almighty." - -
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Ibn Khaldoon: the founding father of sociology

Ibn Khaldoon was born in Tunisiain 732 A.H. to a fairly well-to-do
family who had earlier migrated from Seville in Muslim Spain. His
lineage goes to Yemen which land our hero's family had left in the
company of the army that conquered Spain.
During his childhood in Tunis, IbnKhaldoon must have had his share in
his family's active participation in the intellectual life of the
city, and to a lesser degree, its political life, the household in
which Ibn Khaldoonwas raised was frequented by thepolitical and
intellectual leaders of Western Islam (i.e. North Africaand Spain),
many of whom took refuge there and were protected against angry
rulers.
Ibn Khaldoon led a very active political life before he decided to
write his well-known masterpiece on history. He worked for rulers in
Tunis and Fez (in Morocco), Granada (in Muslim Spain) and Baja (in
Tunisia) successively. At the age of forty-three, Ibn Khaldoon finally
succeeded in crossing over once more to Muslim Spain, not with
ambitious designs of his youth, but as a tired and embittered man with
no purposesave escaping the turmoil of North Africa." Unfortunately,
the ruler of Granada caused Ibn Khaldoon's friend, Ibn Al-Khateeb, to
flee to North Africa. When he learnt of Ibn Khaldoon's attempts to
help his friend, he was expelled from Granada. So he went back to
North Africa to spend four years in seclusion to do some thinking in
peace.
Intellectually, Ibn Khaldoon was well-educated, having studied (in
Tunis first and Fez later) the Quran, Prophet Muhammad's Ahadeeth and
other branches of Islamic studies such as dialecticaltheology,
Shari'ah (Islamic Law orJurisprudence, according to the Maliki
School). He also studied Arabic literature, philosophy, mathematics
and astronomy. Butwe can safely say that Ibn Khaldoon learnt very much
from the school of life in which he actively participated, moving from
place to place and from oneroyal court to another, sometimes at his
own will, but often forced to do so by plotting rivals or despotic
rulers.
Ibn Khaldoon learnt much from his meetings with all sorts of rulers,
ambassadors, politicians and scholars, he came in contact with in
North Africa, Muslim Spain, Egypt and other parts of the Muslim World.
All of these circumstances and experiences seem to have contributed to
the formation of his views on history,culture and society, neatly
expressed in his book on history and concisely summed up in his
well-known master-piece"Al-Muqaddimah ('Prologue')."
The revolutionary views of Ibn Khaldoon have always attracted not only
Arab scholars' attention but the attention of many a Western thinker
as well. In his study of history Ibn Khaldoon was a pioneer in
subjecting historical reports to the two basic criteria of (1) reason
and (2)social and physical laws. He considered the following four
points worthy of consideration instudying and analyzing historical
reports:
1. Relating events to each other through cause and effect.
2. Drawing analogy between the past and the present.
3. Taking into consideration the effect of the environment.
4. Taking into consideration the effect of inherited and economic conditions.
But Ibn Khaldoon's work was more than a critical study of history. It
was, in fact, a study of human civilization in general, its beginning,
factors contributing to its development, and the causes of its
decline. Thus, unwittingly, Ibn Khaldoon founded a new science: the
science of social development or sociology, as we call it today.
"I have written on history a book in which I discussed the causes and
effects of the development ofstates and civilizations, and I followed
in arranging the material of the book an unfamiliar method, and I
followed in writing it a strange and innovative way." These are the
words of Ibn Khaldoon indicating the new interesting method he
followed in the study of history, whereby he created, ineffect two new
sciences: Historiology and Sociology at the same time.
Due to his emphasis on reason and its necessity in judging history and
social events, it has been claimed that Ibn Khaldoon tried to refute
conventional religious knowledge and substitute it with reason and
rational philosophy. The claim is founded on a false premise or
assumption, i.e. that religion and reason are necessarily in conflict
with each other. Naturally, it is true that some religions do
teachthings which are irrational in nature. But this is certainly not
true of Islam which has always encouraged observation and thinking and
condemned the non-believers for not using their reason and thinking.
There are many verses in the Qur'an to this effect.
The close relationship between Ibn Khaldoon's views and Islam are
clearly seen in his remarks on the role of religion in unifying
theArabs and bringing progress and development to their society. We
also see that connection in his opinion on the close affinity between
religion and the state, pointing out that injustice and despotism are
clear signs of the downfall of the state. On philosophy, Ibn Khaldoon
points out that metaphysical philosophyhas one advantage only, which
is to sharpen one's wits. For knowledge of the metaphysical world,
especially in matters of belief, can only be derived from the divine
revelation, i.e. the Quran and the Sunnah.
In education, Ibn Khaldoon was apioneer when he remarked that
suppression and use of force are enemies to learning, and that they
lead to laziness, lying and hypocrisy. He also pointed out to the
necessity of good models andpractice for the command of good
linguistic habits.
Because the era of Ibn Khaldoon was an age of decline for Muslim
civilization, and most of the efforts of scholarship were directed to
collecting, summarizing and memorization of the body of knowledge left
by the ancestors, he severely attacked those unhealthy practices that
led to stagnation and to the stifling of creativity onthe part of
Muslim scholars.
But if Ibn Khaldoon made some interesting contribution to education,
he certainly made a major and pioneering contribution in the fields of
sociological and historical studies. For it was he who pointed to the
necessity of subjecting both social and historical phenomena to
scientific objective analysis. He noted that those phenomena were not
the outcome of chance, but were rather controlled by laws that had to
be discovered and applied in our study of society, civilization and
history. Historians, he remarked, committed errors in their study of
historical events, due to three major factors:
(1) Their ignorance of the naturesof civilization and peoples, (2)
their bias and prejudice and (3) their blind acceptance of reports
given by others.
Ibn Khaldoon pointed out that true progress and development comes
through correct understanding of history, and thelatter can only be
achieved by observing the following:
1) Absolute objectivity, which means that the historian should not be
in any way show prejudicefor or against anyone or any idea.
2) Confirmation and scrutiny of reported information. One shouldlearn
all one can about the historians whose reports one hears or reads. One
should check their morals and trustworthinessbefore accepting their
reports.
3) Not limiting history to the study of political and military news or
to news about rulers and states. For history should include the study
of all social, religious and economic conditions.
These were but a few of the many interesting views left by Ibn
Khaldoon in his famous Al-Muqaddimah ('Prologue') and his book on
history, two masterpieces that have left clear marks on human thought
and its development.

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