Wednesday, December 31, 2008

Happy New Year 2009

--
Fi Aman Allah

with best wishes and regards
Khurram Shahzad
+92 - 333 - 5127596
Visit: http://123iqra.com
Read archives at:
http://groups.google.com/group/yoursks

صرف وہی چیز انسان کی قسمت میں ہے جس کے لیے وہ کوشش کرتا ہے۔ سورہ النجم آئت 39"

Thursday, December 18, 2008

FridDay wazaeefs

JUMA DAY Wazeefa

Go to the Masjid early for the Jumu'ah Salaat. Try to be in the Masjid before the first Adhaan is called, or at least upon the commencement of the Adhaan.

The benefit of this practice is that for the following week all your affairs will be accomplished quickly and easily. Coming in the Masjid late for Jumu'ah Salaat delays worldly matters during the coming week. (Targhib)

Upon entering the Masjid offer two Rakaats Tahiyyatul Masjid. (Targhib)

Perform the Salaatut-Tasbeeh before or after the Friday Salaat. (Kabeeri)

Recite Durood Shareef One Thousand times on Friday.

Imaam Jalaaluddin Suyyuti (Rahmatullaahi Alayhi) narrates that one who recites a thousand Durood on Friday will not die until he is shown his place in Jannat (in a dream). (Targhib)

THE FOLLOWING ARE THE ADVICE OF HADHRAT MOULANA ASHRAF ALI THANWI (RAHMATULLAAHI ALAYHI) ==
Recite Aayatul Kursi seventy (70) times
Recite seventy (70) times:

Recite seventy (70) times:

Through the blessing of this Du'a, Allah Ta'ala makes the Rizq (sustenance) and other worldly affairs of the reciter easy for the entire week ahead.

Wednesday, December 17, 2008

Status of Women in Islam

Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings without any guardianship over her (whether that be her father, husband, or anyone else).

She has the right to buy and sell, give gifts and charity, and may spend her money as she pleases. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.

Islam encourages the husband to treat his wife well, as the Prophet Muhammad (PBUH) said: {The best among you are those who are best to their wives.}

Mothers in Islam are highly honored. Islam recommends treating them in the best way. A man came to the Prophet Muhammad (PBUH) and said, "O Messenger of God! Who among the people is the most worthy of my good companionship?" The Prophet said: {Your mother.} The man said, "Then who?" The Prophet said: {Then your mother.} The man further asked, "Then who?" The Prophet said: {Then your mother.} The man asked again, "Then who?" The Prophet said: {Then your father.}

Salat: Five Times

Salat is one of the five pillars of Islam, it is a most important constituent of the faith. It is prayer of a very high level.

The Holy Quran repeatedly enjoins the offering of salat and indeed declares it to be a fundamental trait of a believer. The benefits of salat are countless. The Holy Quran says:

"And enjoin Prayer on thy people, and be constant therein. We ask thee not for provision; it is We that provide for thee. And the end is for the righteous".

Salat strengthens man's spiritual faculties. It is the best way to form a relationship with one's Creator. It purifies one's spirit, and through it, constant remembrance of Allah delivers one of the self that incites to evil.

God created man to worship Him and salat is the most excellent kind of worship.

The Holy Quran also says:

"Recite that which has been revealed to thee of the Book, and observe Prayer. Surely, Prayer restrains one from indecency and manifest evil, and remembrance of Allah indeed is the greatest virtue. And Allah knows what you do." (29:46)

Abu Hurairah, may Allah be pleased with him, relates that he heard the Holy Prophet, peace and blessings be on him, say:
"Tell me if one of you had a stream running at his door and he should take a bath in it five times every day would any dirt be left upon him? He was answered: No dirt would be left on him. The Holy Prophet (peace and blessings be on him) observed: This is the case of the five prayers. Allah wipes out all faults in consequence of them." (Bukhari)

As for the punishment of not observing the salat, all matters of reward and punishment rest solely with Allah.

Jabir, may Allah be pleased with him, relates that he heard the Holy Prophet, peace and blessings of Allah be upon him, say:
"Giving up prayer is tantamount to disbelief and associating partners with Allah." (Muslim)

Five Daily Prayers

Salat, the obligatory Muslim prayer, is said at appointed time fixed in relation to the sun's position. The time of Fajr, the morning prayer begins at dawn and ends just before sunrise. The time of Zuhr, the midday prayer, begins after the sun has crossed the zenith point and has begun to decline. The Asr prayer is said when the sun has further advanced in decline, in the late afternoon. The time of the Maghrib prayer begins immediately after sunset. It lasts till dusk. The Isha prayer can be said after dusk has finally disappeared, giving way to darkness of the night.

Fajr Zuhr Asr Maghrib Isha'

Turn to Allah.........

When you have a terrible day
You just want to scream
just turn to Allah

When your feeling so down
you have lost all hope
just turn Allah

when your feeling betrayed
you just want to curse
just turn to Allah

when you can't see a way out
of a terrible situation
just turn to Allah

when your feeling like
you have no self esteem
just turn to Allah

when your feeling all OK and
the world is at your feet
just remember not to forget Allah
you can then be certain he will remember you !

--
Fi Aman Allah

with best wishes and regards
Khurram Shahzad
+92 - 333 - 5127596
Visit: http://123iqra.com
Read archives at:
http://groups.google.com/group/yoursks

صرف وہی چیز انسان کی قسمت میں ہے جس کے لیے وہ کوشش کرتا ہے۔ سورہ النجم آئت 39"

throw shoes at G. Bush

On the following link you throw shoes on bush:

http://bushbash.flashgressive.de/

Lets Try

--
Fi Aman Allah

with best wishes and regards
Khurram Shahzad
+92 - 333 - 5127596
Visit: http://123iqra.com
Read archives at:
http://groups.google.com/group/yoursks

صرف وہی چیز انسان کی قسمت میں ہے جس کے لیے وہ کوشش کرتا ہے۔ سورہ النجم آئت 39"

Tuesday, December 16, 2008

A Day - Column by Javed Ch

--
Fi Aman Allah

with best wishes and regards
Khurram Shahzad
+92 - 333 - 5127596
Visit: http://123iqra.com/
Read archives at:
http://groups.google.com/group/yoursks

صرف وہی چیز انسان کی قسمت میں ہے جس کے لیے وہ کوشش کرتا ہے۔ سورہ النجم آئت 39"

Lets Salute to "Pakistan Armed Forces"

Pakistan is the only country in the Muslim world, who had fight with India and Israel, both.

Pakistani forces (Land, Air , Sea and Intelligence forces) are the only army in the Muslim world who have encounter with India in 1948, 1965 and in 1971 and with Israel in 1967 and 1984. That's a distinction mark for Pakistani Armed Forces.

Pakistani Air Force is the only Muslim Air force in the Muslim world that shot down Indian Air Force and Israeli Air Force Planes in Air-to-Air combat mission.

1965: 5 Indian Air Force planes were destroyed in 30 seconds time. Still a world record.

1967: 3 Israeli Air Force Planes were shot down by Pakistani Air Force pilots during a Air combat mission when Israeli Air Force has launched an attack on Jordanian Air force bases.

1984: Pakistan Air Force has stopped a combined attack of Indian and Israeli Air Force on Pakistani Nuclear Assets in Kohuta.

Pakistani Forces are the only Muslim force in the Muslim world that has long range-tested missiles that can reach every part of India and Israel. No other Muslim Country Army can do the same.

Pakistani Armed forces are the only forces in Muslim World that have experience in jungle, mountain, ocean, open areas and desert battle style.
Pakistan is the only declared Muslim Nuclear Power of the World. No other Muslim country has declared Nuclear power.
Iraq Nuclear Power was bombed by Israel in 1981
Iran Nuclear Program is still in testing phase and need further 6 years to develop.

Lets Salute Pakistan Armed Forces and support them as they are our integral national part.

Status of Women in Islam-II

Status of Women in Islam

When studying the fundamental rights and obligations of women in Islam it must be pointed out at the very outset that, despite the capacity of Muslim law to adapt itself and to develop according to circumstances, there will be no question of recognizing the extreme liberty, which a woman enjoys today in fact and in practice, in certain sections of the social life, both in the capitalist and the communist West. Islam demands that a woman should remain a responsible and reasonable being. It does not expect her to become either an angel or a demon.

If one wants to compare and contrast a woman's position according to Islam with that according to other religions and civilizations or legal systems, one should take into consideration all the facts and not merely isolated practices. The aim of this essay is to answer the questions such as the status of a woman in society and Islam's position regarding it and that how Islam has contributed towards the restoration of a woman's dignity, honor and rights.

Women before Islam:

The plight and condition of women before the emergence of Islam was very miserable. In Roman, Indian and other civilizations of the world women were always subjugated to all kinds of humiliations and hardships. They were buried alive and were looked upon as a bad omen. They were considered profitable goods just like any cattle or horse. This condition of women prevailed even in the pre-Islamic Arab.

Women in Roman Society:

A Roman wife was described by a historian as a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband.

In the Encyclopedia Britannica, we find that the legal status of women in the Roman society was pitiable.

In Roman law, a woman was ever completely dependent upon men. If married she and her property passed into her husband's hands. The wife was the purchased property of her husband and like a slave acquired only for his benefit. A woman could not hold any civil or public office, could not be a witness, surety, tutor, or curator; she could not adopt or be adopted or make will or contract.

Women in Persian Society:

There was no moral value and respect of a woman. There was no concept of mother, daughter, sister and wife. Women were simply treated as objects for pleasure.

Women in Christianity:

In ancient Christian society and even today woman is called devil's gateway, as she was the one, who under the influence of Shaytaan or devil forced Adam to eat the forbidden fruit and thus destroyed the God's image i.e. man.

According to Encyclopedia Biblica (1902 - Vol 3):

"To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money, the betrothed is a girl for whom the purchase money has been paid."

Women's consent regarding marriage was unnecessary and as to the right of divorce Encyclopedia Biblica states, "The woman being man's property, his right to divorce her follows as a matter of course."

Women in Hinduism:

It is stated in "Muno Samarti" that telling lies is a personal quality of a woman.

At another place it is written: "It is important for a woman to be in the possession of her father in her childhood, to be possessed by her husband in her youth and after the death of husband and to be possessed by her sons."

Women were not allowed to remarry. Sati or the burning of the widowed woman with her dead husband was a common practice and it is still observed in certain parts of India. Similarly female children were burned alive. In Encyclopedia Britannica it is stated:

"In India, subjection was a cardinal principle. Day and night women must be held by their protectors in a state of dependence, says Manu. The rule of inheritance was such that descent was traced through males to the exclusion of females."

Women in Islam:

With the emergence of Islam in Arab, the women occupied a new status, a status of dignity, honor and respect for them.

Special status was given to women as mothers.

Abu Hurairah narrated that a man asked Holy Prophet (sallallahu alaihi wa-sallam): "Who is most worthy of my good treatment? He answered: Your Mother. The man asked: Who comes next? And he answered: Your mother. The man then asked again: Who comes next? And he answered: Your mother. The man then inquired a fourth time, and he answered: Your father. (Bukhaari and Muslim)

Islam also admonished the practice of female infanticide and restored the respect and dignity of female children.

The Holy Qur'aan: "When the news is brought to them of the birth of a female (child), his face darkens and he is filled with inward grief. With shame does he hide himself from his people, because of the bad news he has heard, shall he retain it on (sufferance and) contempt, or bury it in sand? Allah! What an evil choice they decide on." (16:58-59)

The Holy Prophet (sallallahu alaihi wa-sallam): "Any one, who has daughters and is kind to them, will find that on the Day of Judgment, they will serve as a shield for him against Hell." (Bukhaari and Muslim)

Islam encourages each individual to marry and establish a home. Polygamy is allowed but only under certain conditions.

The Holy Qur'aan: "Marry women of your choice, two or three or four but if you fear that you shall not be able to deal justly (with them), then only one or (a captive) that your right hand possesses: thus it is more likely that you shall not do injustice to them." (4:3)

Islam also enjoins that a wife and husband should have the most intimate and loving relationship.

"They are your garment and you are their garment. (Qur'aan, 2:187)

The Holy Prophet (sallallahu alaihi wa-sallam): "A previously married woman shall not be married till she gives her consent, nor a virgin be married till her consent is sought. If she remains silent then this is her consent, if she declines, there shall be no compulsion on her to marry." (Bukhaari and Muslim)

Divorce is a disliked act in Islam. It is allowed only if it is impossible to live together.

"A divorce is only permissible twice. After that the parties should either hold together on equitable terms or separate with kindness. (Qur'aan, 2:229)

Islam gives women every opportunity to have rights over men as men have rights over them. As Allah told us in Qur'aan that women have rights similar to those of men over them and men are a degree above them.

Islam also decreed a right of which woman was deprived both before Islam and after it, the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the law that a woman is a minor simply because she is a female.

To put a long story short, Islam has given women a new status, a status of dignity, honor and respect. Islam believes in developing spiritual as well as physical and wordily aspects of one's personality. This is the basic reason, why Muslim women are more peaceful and contended as compared to Non-Muslim women. They are capable of fulfilling their duties for whatever the role assigned to them. They are capable of both taking care of their homes and doing their jobs without neglecting the other one. They always take the medium path. Islam which is not just a religion but a complete way of life, provides complete guidance to women in personal as well as social life. It provides them with human dignity, equality and justice and makes them responsible and reasonable human beings.

--
Fi Aman Allah

with best wishes and regards
Khurram Shahzad
+92 - 333 - 5127596
Visit:

http://sms.123iqra.com/
http://123iqra.com/
http://123iqraa.blogspot.com/

http://groups.google.com/group/yoursks

صرف وہی چیز انسان کی قسمت میں ہے جس کے لیے وہ کوشش کرتا ہے۔ سورہ النجم آئت 39"

Status of Women in Islam

I. INTRODUCTION

The status of women in society is neither a new issue nor is it a fully settled one.

The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.

This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Quran (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).

The Quran and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.

The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?

II. HISTORICAL PERSPECTIVES

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.

Women in Ancient Civilization

Describing the status of the Indian woman, Encyclopedia Britannica states:

In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.

In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."

In Athens, women were not better off than either the Indian or the Roman women.

"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.

Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."

A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."

In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:

In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were:

under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.

According to the English Common Law:

...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.

Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."

In his essay The Subjection of Women, John Stuart Mill wrote:

We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.

Before moving on to the Quranic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law."

As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only .... "

The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:

Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.

III. WOMAN IN ISLAM

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Quran 4: 1).

A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."

Stressing this noble and natural conception, the Quran states:

He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Quran 7:189)

The Creator of heavens and earth: He has made for you pairs from among yourselves ...Quran 42:1 1

And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Quran 16:72

The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.

1. The Spiritual Aspect

The Quran provides clear-cut evidence that woman in completely equated with man in the sight of God in terms of her rights and responsibilities. The Quran states:

"Every soul will be (held) in pledge for its deeds" (Quran 74:38). It also states:

...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Quran 3: 195).

Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Quran 16:97, see also 4:124).

Woman according to the Quran is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Quran 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.

In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).

This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.

2. The Social Aspect

a) As a child and an adolescent

Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this custom, and considered it a crime like any other murder.

"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Quran 81:8-9).

Criticizing the attitudes of such parents who reject their female children, the Quran states:

When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Quran 16: 58-59).

Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:

Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).

Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).

A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).

The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:

"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.

b) As a wife:

The Quran clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.

Among the most impressive verses in the Quran about marriage is the following.

"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Quran 30:2 1).

According to Islamic Law, women cannot be forced to marry anyone without their consent.

Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).

Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.

The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.

The Quran thus states:

"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Quran 2:228).

Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran gives us an example:

"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Quran 2: 233).

Over and above her basic rights as a wife comes the right which is emphasized by the Quran and is strongly recommended by the Prophet (P); kind treatment and companionship.

The Quran states:

"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Quran 4: l9).

Prophet Muhammad. (P) said:

The best of you is the best to his family and I am the best among you to my family.

The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)

Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.

As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.

More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.

When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.

The Quran states about such cases:

When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Quran 2:231). (See also Quran 2:229 and 33:49).

c) As a mother:

Islam considered kindness to parents next to the worship of God.

"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Quran 31:14) (See also Quran 46:15, 29:8).

Moreover, the Quran has a special recommendation for the good treatment of mothers:

"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Quran 17:23).

A man came to Prophet Muhammad (P) asking:

O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).

A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).

"It is the generous (in character) who is good to women, and it is the wicked who insults them."

3. The Economic Aspect

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.

With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".

However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.

"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." (Quran 4:7).

Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.

Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.

An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.

4. The Political Aspect

Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".

This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Quran and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Quran 58: 14 and 60: 10-12).

During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."

Although not mentioned in the Quran, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.

According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.

Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.

IV. CONCLUSION

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Quran set forth the Islamic teachings.

In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims.

Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.

Even with such deviations three facts are worth mentioning:

1. The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.)

2. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law.

3. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.

It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especial!; during the two world wars, and due to the escalation of technological change.

In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.

If this indicates anything, it would demonstrate the divine origin of the Quran and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and all-knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

Errors in Prayers that must be Avoided

Salat (namaaz) or prayer is one of the most important pillars of Islam. The Messenger of Allah (sallallaahu 'alaihi wasallam) warned that the first thing man will be questioned about on the Day of Resurrection is prayer. Abu Hurairah said, "I heard the Messenger of Allah (sallallaahu 'alaihi wasallam) saying:

The first act of worship man shall be questioned about on the Day of Resurrection is prayer. If it was performed correctly¹, man shall certainly succeed and prosper, if it is not, he shall certainly lose and fail. If, however, man's prayer was incomplete, the Lord, the Exalted, would say (to His Angels), "See if my slave performed supererogatory (nafl) prayers to make up what he had missed of the obligatory prayers. The rest of man's deeds will be reckoned in the same manner².

Buraidah reported that the Messenger of Allah (sallallaahu 'alaihi wasallam) said, The covenant³ which is between us and those (who embrace Islam) is prayer. Whoso neglects it, becomes an unbeliever⁴.

On the other hand, Allah has prepared great rewards for the believers who observe prayer and are particular about it. Perfect prayer effaces sins. Abu Hurairah reported that the Messenger of Allah (sallallaahu 'alaihi wasallam) said: Have you considered, a river running by the door of you in which he bathes five times a day; would any of his dirt stay on him? They said "None of his dirt would stay on him." The Messenger of Allah (sallallaahu 'alaihi wasallam) said So does Salah; therewith Allah eliminates sins⁵.

Therefore, brothers and sisters it is very important to be regular on prayer, and perform it correctly. One may perform prayer according to the way he was taught by his parents or sheikh, according to their madthhab. But you should always remember that it is only the Messenger of Allah (sallallaahu 'alaihi wasallam) who must be followed. The angels will not ask you, while in the grave, "Did you follow this imaam or that imaam?" Your imaam will not be with you then, nor will he defend you on the Day of Resurrection.

The traditions quoted here, and in every issue of Ad-Deen an-Naseehah, are authentic. Anyone who rejects the authentic Sunnah of the Prophet (sallallaahu 'alaihi wasallam) exposes himself to destruction, as stated by Imaam Ahmed.

The following are some common errors committed by Muslims in their Salah. These errors must be avoided hoping that Allah would accept this act of worship and reward us for it.

1) Wearing pants, or garments that hangs below the ankles.

This is one of the greatest sins. Abu Dtharr reported that the Messenger of Allaah (sallallaahu 'alaihi wasallam) said, There are three people whom Allah shall not speak to on the Day of Resurrection, nor shall he look at them, nor shall he purify them, and they shall have a painful torment: One whose garment hangs down below his ankles, almanaan⁶, and (a merchant) who sells of his merchandise by means of false oath⁷.

Some people think that wearing clothes that hang below the ankles is not a sin if they abstain from doing so while praying only. Others think that wearing such a garment is a sin only if it is worn out of pride; otherwise, they believe there is no harm in doing so. However, the above and many other traditions indicate clearly that wearing clothes that hang below the ankles (for men) is a grave sin regardless of whether such garments are worn out of habit or pride. There are other authentic traditions that emphasize wearing clothing that hangs below the ankles out of pride entails harsher punishment. Abu Hurairah reported that the Messenger of Allah (sallallaahu 'alaihi wasallam) said The part of the garment which hangs below the ankles is (punishable by) Fire (on the Day of Resurrection)⁸.

It is commonplace to see brothers folding up the hems of their pants for prayer. However, as soon as prayer is completed, they unfold their pants. The belief that wearing garments that hang below the ankles is prohibited during prayers only is a misconception commonly held by many Muslims. Such Muslims are unaware that the Prophet (sallallaahu 'alaihi wasallam) forbade praying with folded clothes⁹. Based on this prohibition, scholars have agreed that praying with folded sleeves or pants is unlawful.

2) Consuming food of bad smell such has garlic or onion, or smoking ¹⁰ before coming to prayer.

Angels and the praying people are bothered by offensive smell. On the contrary, one should wear perfume, if available before coming into mosques. Jabir reported that the Prophet (sallallaahu 'alaihi wasallam) said: He who eats from the smelly plant [garlic or onion], let him come not near our mosque; the angels are bothered by that which bothers men¹¹.

3) Proceeding to mosque for prayer with brisk walk, or even running for fear of missing part of the prayer.

This may disturb those who are already in prayer. The Messenger of Allah (sallallaahu 'alaihi wasallam) said: When prayer has already started, do not walk quickly to join in. Proceed calmly and reposefully; then join in whichever part you catch up, and complete whichever part you missed (i.e., soon after the imaam ends the prayer)¹².

4) Saying Takbeer al-Ihram while in rukoo'.

Many of those who come late to the mosque and join in prayer which is already in progress, rush to take the same posture, while people are in rukoo', and say takbeer al-Ihram, or the opening takbeer of prayer while bowing for fear of missing that ruk'ah. Takbeer al-Ihram is to be pronounced when one is standing upright, only.

5) Mumbling the niyyah or intention, and uttering it in a low audible voice.

The heart is the place of intention. Mumbling words such as "I intend to pray such prayer or such number of rak'aat, or I intend to fast, or do such act of worship or another," just before starting prayer is a bid'ah which was practiced neither by the Prophet (sallallaahu 'alaihi wasallam) nor his companions, nor by their followers.

Uttering the above words of niyyah allows shaitaan to put irrelevant words in the mouth of the person who utters the niyyah. Do you remember at one time or another that once you stood up for dhuhr prayer and discovered yourself saying, "I intend to pray four rak'aat of Isha," or when you were standing for Asr prayer you made your intention to pray fajr instead? This confusion is from shaitan. Had you kept silent, shaitan would have no chance of confusing you.

6) Neglecting raising the hands in the opening takbeer of salah and before and after rukoo', and upon standing up for the third rak'ah.

Abdullah bin Umar said, "I saw the Prophet (sallallaahu 'alaihi wasallam) raising his hands to the level of his shoulders, upon starting prayer, and before bending for rukoo' and when he stood up again¹³.

Raising hands with every takbeer, subsequent to the first takbeer in janazah, Eed or rain prayers is not recommended. The Messenger of Allah (sallallaahu 'alaihi wasallam) used to put his hands on his chest (while standing in prayer)¹⁴.

7) Neglecting the opening du'a of prayer, t'awwudth, and basmalah.

T'awwudth is saying "Aoudhu billahi min ashshaitan ir-rajim" and basmalah is saying "Bismillah hirRahmaan irRaheem."

8) Neglecting praying facing a sutrah.

The sutrah is an object, such as a wall, or a post, which a person faces while praying. Or any other object which a person places to serve as a sutrah, by putting it on the ground in order that no one may cross in front of him while praying. The Messenger of Allah SAWS said: Pray facing a sutrah, and let no one cross in front of you while praying. If he insists, then prevent him by force because he is accompanied by shaitan¹⁵.

And he said: When one of you prays facing a sutrah, let him pray close to it so that shaitan may not be able to nullify his prayer¹⁶.

The above tradition indicates clearly that shaitan crosses in front of a praying person who prays without a sutrah, causing his prayer to be null and void without being aware of it. Even if one prays in an open field, he should place a sutrah in front of him.

Allah says: (Verily) He (the shaitan) and his own people see you while you do not see them¹⁷.

9) Reluctance to stand in the front line in congregational prayer.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: Were people to realize the value of making adthan (the call for prayer), and the great reward (for doing so) and the virtue of standing in the first line (in congregational prayer), and had no choice but to make a draw (to decide who makes adthan or stands in the first line) they would have justifiably done so. And were people to know the significance of coming early to (congregational) prayer, they would have raced with one another (to reach the mosque first). And if they were to know the great reward (for coming to mosque) for Isha' and Fajr prayers, they would have come even if they had to crawl (i.e. even if they were disabled, they would have come crawling for fear of missing its great reward.)¹⁸.

10) Gazing upward during prayer, or looking at the imam, right or left.

This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (sallallaahu 'alaihi wasallam) warned: Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. [i.e. lose their eyesight]. (Muslim)

11) Leaving gaps in lines of congregational prayer.

The Messenger of Allah (sallallaahu 'alaihi wasallam) commanded: Straighten your lines, level your shoulders and block the gaps. Shaitan passes through [line] gaps¹⁹.

12) Reciting surat al-Fatiha fast without pausing after each verse.

The Prophet (sallallaahu 'alaihi wasallam) used to pause after each verse of this surah²⁰.

13) Fidgeting during prayer, or looking at a watch or fiddling with one's fingers, clothes or moving feet or other parts of the body restlessly.

All of this diminish the reward for prayer. Submissiveness is a condition of acceptance of prayer. Allah's command signifies: And stand [in prayer] to Allah submissively²¹.

14) Holding the Qur'an and reciting from it by the muqtadi in congregational prayer to check the imam's recitation.

This act distracts the person who is doing so and prevents him from concentration. It is a dispraised act during salah.

15) Racing with the imam, or moving with or before him in congregational prayer.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: Move not before the imam does. When the imam says. Allahu akbar, you say, Allahu akbar. When he says, waladh-dhalleen' you say, aameen. In another narration, he said: Surely the imam is there to be followed²². He also said: Does not the one who raises his head before the imam does fear that Allah would transform his head into a donkey's head²³.

16) Lowering the head excessively, or pushing it up, and arching the back during rukoo'.

The head must be kept in normal position, while the back must be straight during rukoo' to form with legs a right angle.

17) Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: Let not one of you support himself on his forearms (in sujood ) like the dog. Let him rest on his palms and keep his elbows away from his body²⁴. The Messenger of Allah (sallallaahu 'alaihi wasallam) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen²⁵.

18) Praying while part of the back is exposed.

This happens to those who wear tight and short shirts or tight pants; when they bow or prostrate, part of their backs are exposed. Such part of the body is awrah, or the part which must be covered always. Exposing part of the back during salah, renders salah null and void.

19) Neglecting ta'meen (to say 'Aameen) loudly when the imam recites the concluding verse of surat al-Fatiha, "waladh-dhalleen".

The Prophet (sallallaahu 'alaihi wasallam) commanded: When the imam says, 'waladh-dhalleen', say 'Aameen', because the angels also say, 'Aameen', and the imam says, 'Aameen'. He whose aameen coincides with the aameen of the angels, Allah forgives his past sins²⁶. In another narration, the Prophet (sallallaahu 'alaihi wasallam) said: Then say, 'Aameen', Allah loves you²⁷.

20) Resting only the tip of the head on the floor during sujood.

The Prophet (sallallaahu 'alaihi wasallam) said: I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet²⁸. Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

21) Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.

The Messenger of Allah (sallallaahu 'alaihi wasallam) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration]; he said: If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad. Abu Hurairah, may Allah be pleased with him, said: My beloved friend, Muhammad (sallallaahu 'alaihi wasallam) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys (i.e. to sit on thighs)²⁹.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: The worst thief is the one who steals from his own prayer. People asked, 'Messenger of Allah! How could one steal from his own prayer?' He said: By not completing its rukoo' and sujood³⁰.

To complete rukoo' is to stay in that posture long enough to recite 'subhana rabbiyal Adtheem' three times, slowly, and 'subhana rabbiyal-a'ala' three times, slowly, in sujood. He also announced: He who does not complete his rukoo' and sujood, his prayer is void³¹.

22) Sitting in tawarruk position in the last rak'ah of Fajr and Jum'ah prayers.

It is praiseworthy to take tawarruk position only in the last rak'ah of Dhtuhr, Asr, Maghrib and Isha' prayers. Tawarruk is described in Sahih al-Bukhari as resting the body, during sitting position, on the left thigh and putting the left foot under the right leg, while setting the right foot upright; and supporting the body by the left hand with which the left knee is grasped. See the accompanying diagram, which was hand-drawn (not copied) after looking at "The Reliance of the Traveler."

23) Moving the two palms upon saying, 'assalamu aleikum warahmatul-lah' to end prayer.

The Prophet (sallallaahu 'alaihi wasallam) saw some of his companions doing so. He objected: Why do I see you moving your hands like the tails of wild horses. They never did that again³².

24) Counting tasbeeh with the left hand.

The Prophet (sallallaahu 'alaihi wasallam) used to count tasbeeh on the fingers of his right hand after salah. Abdullah bin Amr reported that the Messenger of Allah (sallallaahu 'alaihi wasallam) said, (There are) two good deeds, any Muslim who does them shall enter Jannah but few are those who do them: to say, "subhanAllah" ten times, and "alHamdulillah" ten times, and "AllahuAkbar" ten times. And I have seen the Messenger of Allah (sallallaahu 'alaihi wasallam) counting them on his hand. lbn Qudamah said: The Messenger of Allah (sallallaahu 'alaihi wasallam) used his right hand for tasbeeh³³.

The above hadeeth indicates clearly that the Prophet (sallallaahu 'alaihi wasallam) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (sallallaahu 'alaihi wasallam) used his left hand for counting tasbeeh. Aa'ishah, with whom Allah is pleased, said that the Prophet (sallallaahu 'alaihi wasallam) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature. He never used it for tasbeeh. Yasirah reported: The Prophet (sallallaahu 'alaihi wasallam) commanded women to count tasbeeh on their fingers.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection.)³⁴

The above hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary).

25) Shaking hands with other praying people right after fardh prayer is over, saying, 'taqabbala-llah', or 'haraman'

This is a bid'ah which was never practiced by the Prophet's companions or their followers, may Allah be pleased with them.

26) Raising hands for dua' soon as prayer is over.

This was not the practice of the Messenger of Allah (sallallaahu 'alaihi wasallam). The Sunnah is to start with dthikr soon after salah is over. The Prophet (sallallaahu 'alaihi wasallam) said: When you recite, 'At-tahiyyat...', (just before tasleem), choose whichever du'a you like³⁵.

The best forms of du'a are those authentically related to the Prophet, (sallallaahu 'alaihi wasallam).. Insha' Allah, we will publish the authentic du'a masnoon, soon.

27) Walking away right after tasleem, at the end of prayer, and neglecting dthikr.

Dthikr is reciting subhanal-Lah 33 times, alhamdu Lilah 33 times Allahu Akbar 33 times, reciting La ilaha illal-Laah 10 times reciting ayat al-Kursi [i.e. verse 255 of surah 2 al Baqarah], or other authentic dthikr.

28) Crossing in front of a praying person.

The Messenger of Allah (sallallaahu 'alaihi wasallam) warned: Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for forty better than to cross in front of him³⁶. The forty in the tradition may be days months or even years. Allah knows best.

29) Neglecting prayer when one is sick or ill.

Salah is one of the most important pillars of Islam. The Messenger of Allah (sallallaahu 'alaihi wasallam) never neglected it during his sickness, nor while combating enemies. Prayer must be performed regardless. If one cannot perform ablution for one legal reason or another, then he must perform dry ablution tayammum by patting with his palms a dusty surface, then wiping the face and hands. If he cannot stand up in prayer, he may pray while sitting or lying down on his side. Otherwise, it is enough for him to pray by moving his eyes up for rukoo' and down for sujood, and complete the rest of the prayer postures in the same manner.

30) Praying in a graveyard.

The Messenger of Allah (sallallaahu 'alaihi wasallam) said: Pray not in graveyards, nor sit on graves³⁷.

The format of prayer is enjoined by the Messenger of Allah (sallallaahu 'alaihi wasallam). No imam or a scholar has the right to alter it by adding to or deleting from it. There is no book of authentic hadeeth or Prophetic tradition reporting that the Messenger of Allah (sallallaahu 'alaihi wasallam) commanded men to pray in one way, and women in another. He commanded: Pray as you saw me praying³⁸. The Prophet (sallallaahu 'alaihi wasallam) did not differentiate between men and women in prayer.

Some scholars opine that it is better for women to gather themselves in sujood. As every body knows, prayer is an act of worship, and like every other act of worship, there must be a textual proof for it in the Qur'an or the authentic Sunnah. A future issue of Naseehah will, insha'Allah, include the format of prayer as reported in the authentic traditions. Let us pray to Allah, extolled be His glory, seeking His forgiveness, and asking him to guide us to the straight path. Aameen.