A husband can never rape his wife. when a man marries a woman and pays her mahr, she becomes lawful for him. If she refuses conjugal relations in spite of being in his nikah and after having accepted the mahr, then the la’nat (curse) of Allah and the malaaikah descend on her. The laws of the kuffaar are satanic. A woman who denies conjugal relations to her husband is termed naashizah (grossly disobedient). She is not entitled to receive maintenance from her husband. The case of husband- rape in America is a reflection of the corruption and immorality of kufr society.

If a Muslim’s wife refuses to have conjugal relations with her husband without valid shar’i reason, e.g. she is not sick, then he is allowed to force himself on her. However, living in a kufr country one should be careful of being charged for statutory rape. If the woman is of such a low degree of imaan that she will not hesitate to report the matter to the police. If she is such a woman, then the best course would be to divorce her. When a wife refuses to fulfil the rights of the marriage and refuses to permit conjugal relations, then it is no use living with such a woman. This advice of divorce is given if it has become the practice of the woman to refuse conjugal relations. Howerer, if her refusal is an occasional thing, one should not take drastic steps.

The Tribulation of Doubts and Desires

The Prophet (sallallahu alaihi wasallam) informed us that all this would occur. With regards the tribulation of doubts, he(sallallahu alaihi wasallam ) told us, as reported via a number of routes, that his nation would split into more than seventy sects, the narrations differ as to precisely how many sects, and that all of these sects would be in the Fire save one: that which would be upon what he|(sallallahu alaihi wasallam) and his Companions were upon.
With regards the tribulation of desires:

  1. Muslim records the hadith of ‘Abdullah ibn Amr (radiyAllahu anhu) that the Prophet(sallallahu alaihi wasallam) said, “How will you be when the treasures of the Persians and Romans are opened to you? What sort of people will you become?” ‘Abdu’l-Rahman ibn ‘Awf (radiyAllahu anhu)said, “We would say as Allah ordered us.’ He said, “Or something else: you would compete with each other, then be envious of each other, then turn your backs on each other, then hate each other.”
  2. Bukhari records on the authority of Amr ibn Awf (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “By Allah! I do not fear poverty for you but I fear that the world be proffered to you as it was proffered to those before you such that you vie for it as they vied and it destroy you as it destroyed them.”
  3. A hadith carrying the same meaning as this one has been recorded by Bukhari and Muslim on the authority of Uqbah ibn Amir(radiyAllahu anhu).
    When the treasures of Chosroes were conquered at the hands of Umar (radiyAllahu anhu), he wept and said, ‘This has never come into the hands of a people except that it caused discord and splitting to occur amongst them/ or words to that effect.1
    The Prophet(sallallahu alaihi wasallam) would fear these two tribulations,
  4. Imam Ahmad records on the authority of Abu Barzah (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “I only fear for you the desires of misguidance brought about by your stomachs and private parts and the misguiding tribulations,” and in another narration, “…misguiding desires.”
    Most people succumbed to one or both of these tribulations as a result of which they ended up splitting and hating each other after having been brothers, loving each other. The tribulation of desires has afflicted the majority of creation and they have fallen victim to the allurement of this world and its luxuries; it has become their goal and they covet it, only when they attain it are they satisfied. For its sake do they come to anger, for its sake do they make allegiance, and for its sake do they declare enmity.They sever the ties of kinship, spill blood, and disobey Allah all for the gain of some worldly lot.
    1 <Abdu’l-Razzaq #20034 and ibn al-Mubarak #768 with a sahlh isnad.

    With regards doubts and misguiding desires, it is on account of these that the People of the Qiblah split into many sects and factions, each hating the other and some charging others with disbelief, this after they used to be brothers, their hearts united as if in one body. Of all these sects, only one will be victorious and it is mentioned in his (sallallahu alaihi wasallam) saying,
  5. ‘There will always be a group of this nation manifest upon the truth, they will not be harmed by those who forsake them or oppose them until the Command of Allah comes, and they will still be in that state/’
    In the last days, they will be the strangers mentioned in these ahadith: those who rectify the affairs when the people become corrupt, those who correct what the people have corrupted of the Sunnah, those who flee from trials and tribulations in order to safeguard their religion, and those who have departed from the tribes; this is because they are few – only one or two will be found in some tribes and none at all in others, just as the first Muslims were. It is in this way that the Imams have explained this hadith.


Question number one is it permissible for a women in burqa to ride in a lift alone, and here alone means without a mahram and when no one else is in the lift.

(1) Yes, it is permissible for a woman to ride alone in a lift if she is properly clad in hijaab dress. But the problem is that she will not be able to guarantee that she will be alone in the lift. She might start off alone, but if the lift stops at a floor and men enter, what will she do? So, while in principle it is permissible for a woman to be alone in a lift, in practice it is not permissible because her safety and her Purdah cannot be guaranteed. If circumstances compel her to use a lift, she should be accompanied by her mahram.

Question number two is it permissible for a man to get into a lift when a women is in the lift with her fasiq husband who doesn’t care about purdah?

(2) It is not permissible for a man to get into a lift if there is a woman inside even if she is accompanied by a mahram who is not a faasiq. If the mahram is a fasiq, then the position is worse.

Question number three, is it better not to get on the lift when a man who is not a fasiq is on the lift with his wife who is in purdah?

(3) In our view it is not permissible for a man to get into a lift if the lift is occupied by a woman with even a pious mahram. The lift is a small room (cubicle). It is not permissible for a ghair mahram to be in such a small cubicle with a woman even if she is accompanied by a mahram. When Nabi Musaa (alayhis salaam) arrived in the Land of Madyan and when Nabi Shuayb (alayhis salaam) sent his daughter to call him, then when Nabi Musaa (alayhis salaam) began walking, he instructed the female to walk at a distance behind him. This was the demand of Purdah and to avoid the eyes falling on the woman if she had to walk in front. Rasulullah (sallallahu alayhi wasallam) said: ‘A woman approaches in the form of shaitaan, and she departs in the form of shaitaan.’ In other words, shaitaani temptation exists when she comes toward you as well as when she moves away, and you view her from behind.

Personally i’ve been avoiding all situations in my apartment complex, although i live on the seventh floor. if i’m alone and people get on the lift with me i get off the lift whether there is a mahram, or not and whether the woman is in burqa or not. my friends including the ulema feel i’m going to far.

(4) Your attitude and practice in this regard are 100% in conformity with the letter and spirit of Shariah. Maintain it, and do not worry what your friends and the Ulama over there say. Minds, hearts and attitudes today are all influenced by western liberalism, hence Islamic culture appears strange to even the Ulama of this era. The following Hadith aptly suits
our era: ‘Islam began forlorn. Soon will it return to that forlorn state. Therefore give glad tidings to the forlorn ones.’


Back in the year 2004 and after I attended my dastaarbandi ceremony, I wrote a letter to maulana a.s. desai h.a. regarding what I viewed during the ceremony and what his feelings were. The response was as follows:
This sinful bandah did not undergo the dastaarbandi ceremony. Firstly, it is too embarrassing a ceremony for a non-entity. I never considered myself qualified for this ceremony. Secondly, there is much riya nowadays in these ceremonies. Thirdly, Hadhrat Masihullah rahmatullah alayh was a simple buzrug and aalim of haqq. He never insisted on this ceremony, hence it was not strictly followed.
The present style of Khatam-e-Bukhaari Shareef, in the opinion of this servant is too ostentatious. Too much riya and waste of money accompany this ceremony. Lillaahiyat has departed. Things are done to impress others. Huge amounts are squandered on unnecessary expenditure. In our opinion the best way to conduct this ceremony is to restrict it to the students. Some pious ulama may be invited. There should be no fanfare and festival-like arrangement such as prevails in these days. It should be a quiet indoor affair at which the students and ustaadhs will be present. Dua should be made and the talaba be given naseehat so that they understand their own jahl. A student who has completed Bukhaari Shareef and still does not understand how little he knows and how defective his knowledge is, is truly in darkness and astray. These things have to be impressed on them. Nowadays, they get the wrong message from being turbaned and presented with certificates of qualification. When we completed at madrasah, I never had any desire for a turban or a certificate. Many years later, when I was involved with a legal matter in the court, I needed the Sanad (certificate). It was only on that account that I had to acquire it from the madrasah otherwise I have no need for certificates. We should realize our gross deficiencies and never think that we are qualified.

The invitation cards in which the students were involved display the frivolity of their nature. It testifies to the fact that they have as yet not understood what ilm is. They are like the worldly students attending secular colleges. When it was time for Dastaarbani, Hakimul Ummat Maulana Ashraf Ali THaanvi rahmatullahalayh fled and hid. I think he was brought to submit by the command of his ustaadh. But nowadays, students with extremely defective textual knowledge crave to be projected in the public. Hub-e-Jah has ruined them.
Your attitude and action were correct. Alhamdulillaaah. There was nothing to celebrate. If we keep our focus on our weaknesses, deficiencies and inadequacies, especially the evil in our nafs, then we shall understand that we have nothing to celebrate.

The Day and Night of a Mumin

A lecture on how a Muslim should pass his twenty-four hour daily life by Shafeequl-Ummat Hazrat Moulana Hajee Muhammad Farouq Sahib (RA), the eminent Khalifa of Maseehul Ummat Hazrat Moulana Shah Muhammad Maseehullah Khan Sahib (RA).

Translated by: Moulana Yunus Bobat

Bismillahir Rahmaanir Raheem


The secret of acceptability and rapid success in the widely acclaimed Spiritual Order of Sayyidut Taa-ifa, Shaikhul Arab wal Ajam, Hazrat Hajee Imdaadullah rahmatullahi alaihi is subservience and obedience to the Sunnat of Rasoolullah sallallahu alaihi wasallam. In the present era, this (following the Sunnat) is the special distinction of this Order. Almighty Allah has chosen Hazrat Moulana Muhammed Farooq sahib, the distinctive khalifa of Maseehul Ummat Hazrat Moulana Maseehullah (who is the senior khalifa of Hakimul Ummat, Hazrat Moulana Ashraf Ali Thanwi), for the service of Deen, to spread the Path of Sulook, and to promote the ta’leemaate ashrafiyya (teachings of Hazrat Ashraf Ali Thanwi) according to the perception and design of Hazrat Maseehul-Ummat (rahmatullahi alaihi).

Normally the succession of talks conducted by Hazrat wala continues at all times, be it at home or on a journey. However, this series increases in quantity and quality during the month of Ramadaan. A large number of saalikeen concerned with their spiritual reformation, join Hazrat for i’tikaaf, and follow the comprehensive daily time-table formulated by Hazrat himself.

One night during Ramadaan 1413 Hazrat spoke on how a Muslim should pass his day and night in order to attain the hayaate tayyiba or “the pure life” (promised in The Quran Shareef). In this lecture he outlined the masnoon a’maal during the twenty-four-hour day and night, as well as the habitual practices of our pious predecessors, in the light of which one is enabled to spend the day and night according to the Sunnat of Rasoolullah sallallahu alaihi wasallam.

The honourable Naeem Rasheed sahib of Karachi, with the assistance of a recorder, transcribed the entire lecture to allow the general public to benefit from this talk. May Allah accept his efforts and the efforts of those who assist in its publication and distribution, and may He transform those efforts into sadaqa jaariyah, or perpetual reward – Aameen.

(Mufti) Muhammed Tayyib

We praise Him and send Durood upon His Noble Messenger, as well as upon all the family and companions of His Noble Messenger.


Through The Grace of Almighty Allah the following question along with its answer came to mind during namaaz: How is it possible for a Muslim to pass his day and night in the obedience of Almighty Allah? How can he possibly spend his morning and evening in accordance with the Sunnat? What method does he adopt to acquire, through the medium of A’maal-e-Saaliha, that Pure Life promised by Allah in The Holy Quran?

Since in Islam the night comes first, hence certain selected and Masnoon A’maal will be mentioned in the sequence of the five daily salaah (i.e. beginning from Magrib, when our night starts). If these are kept in mind and acted upon, they become the practical answers to the above questions (Insha-Allah).


It appears in the Hadeeth Shareef that when night falls, children should be prevented from roaming around outdoors, for the Shayaateen spread out at night and cause harm to children. This dua should also be made: “O Allah! Grant us the good of this night, and safeguard us from its evil and mischief”.


Make it a habit to remain at all times with wudhu. This has many benefits, as follows:

  • One who remains with wudhu becomes Maqboolud da’waat i.e. one whose duas are always accepted.
  • If such a person dies, resurrection (on Qiyamat) will be among the Shuhadaa (Martyrs).
  • Shayaateen can never take control of such a person.
  • He always obtains jamaat from the first takbeer.
  • Rulers, leaders, etc. become subservient to one always with wudhu.
  • The speech of such a person becomes very effective. The beauty of the face increases tremendously.

One should therefore always remain in the state of wudhu. This is not difficult at all. Once man makes a firm intention, the assistance of Allah embraces him (thus facilitating the performance of the intended deed).


Now, once the night has now begun, along with the above-mentioned practices, the other important duty is to answer the Magrib Azaan. It is stated in the Hadeeth Shareef that when one hears the Azaan, the following dua should be recited:

: “O Allah! Open up the locks of our hearts with Your Remembrance, complete Your Favours over us, bring to fulfillment your Grace upon us, and make us among your righteous servants. I testify that there is no God but Allah, Who is One, without Partner. I testify that indeed Muhammad is His Servant and Messenger. I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad as my Prophet and Messenger.”

Through this dua the reciter is forgiven (from all sins) by Allah, and Allah enters him into the fold of the pious people. Now answer the wordings of the azaan. Rasoolullah sallallahu alaihi wasallam said: “I have firm faith that the one who replies to the azaan will be forgiven”. Allah has placed great effect in the practice of repeating the wordings of azaan. Any need or ambition one has in mind at the time of answering the azaan, becomes easily obtainable through the barakat of this practice.

One Hadeeth states that for the answerer of the azaan there is Jannat. Answering the azaan is quite a straightforward matter. In reply to the takbeer one says takbeer, and in reply to the shahadatain one also utters the shahadatain. (Shahadatain means the kalimah shahadat that is called out in the azaan, Ashadu Allah laa-ilaaha illallah…) In response to hayya alas salaah and hayya alal falaah one should say laa howla walaa quwwat illa billah. Thereafter, repeat the takbeer as called out by the muazhin and repeat after him the nafi ithbaat, i.e. laa-ilaaha illallah. Then recite durood shareef and the dua of Waseelah (intercession), as follows:

Regarding the dua of Waseelah Rasoolullah sallallahu alaihi wa sallam said: “My intercession is incumbent for one who reads this dua regularly. I shall secure his forgiveness.”

Try to be present in the musjid prior to the azaan, or upon its commencement, unless one has a valid excuse preventing you from doing so. It should be noted that the virtues connected to the sequence of rows in jamaat salaah, also apply when the musjid is empty. In other words, just as in jamaat salaah the first saff carries the greatest reward, followed by the second, then the third, and so forth, in like manner such sequence of virtue and merit will apply to the empty saffs as well. If you are asked: What is the first saff of a musjid, will you answer by saying that the saff closest to the wuzu-khaana? Certainly not! Without hesitation one would refer to the foremost saff as the first saff of the musjid. Hence, even in an empty musjid one will achieve the reward of the first saff (by occupying the front). Anyone wishing to perform nafl salaah or engage in zikr inside the empty musjid, should go to the front. Perform these deeds in the first saff. This procedure (of coming into the first saff) is not restricted to jamaat, but is in fact among the etiquette of the musjid.


Jamaat namaaz should be offered with Takbeere ula (the first takbeer, also called Takbeere Tahreema). If possible, reply to the wordings of the Iqaamat as well. The reply to Iqaamat is the same as azaan, except that in reply to qadkamatis salaah the words afaamahallahu wada maha are uttered. There is no dua after Iqaamat.

In Nawaafil (Nawaafil is the plural of nafl, i.e. nafl or optional salah.) it is mustahabb to recite either before or after Thana the following dua:

Occasionally, if one finds time, recite the Mu-owwazhatain (Surah Falaq and Naas) before the niyyat of salah. It is the view of Imam Ghazali rahmatullahi alaihi that through the recitation of these Surahs the namaaz is protected from the disruption of Shaytaan. Now observe the niyyat or intention of salah.


Immediately upon saying the salaam of the faraz of Magrib, say Allahu Akbar once and Astaghfirullah, thrice. Then place the right hand on the head and say the following dua:

Through this dua all worry and grief dissipates. Allah removes whatever anxiety and uneasiness there is on the mind.

  • If one seeks to improve the memory then say 11 times: Yaa-Qawiyyu
  • If the need is to improve eyesight then say 11 times: Yaa-Nooru
  • Should it be desired to achieve a cheerful appearance then write the word Allah on the forehead with the shahaadat finger (fore-finger).
  • For strengthening the heart say twice: Yaa-Qawiyyu while holding the breath, and then blow onto the heart. Say this word (Yaa Qawiyyu) once more and blow onto the heart again.
  • If one seeks Jannat, read Aayatul Kursi once.
  • For salvation from Jahannam say seven times: Allahuma ajirnee minan naar
  • If one desires cheerfulness in spirit then recite eleven times: Yaa-Basit
  • If one wishes to lead a pious life then say seven times: Yaa-Barru
  • If one seeks an abundant flow of knowledge, say thrice: Yaa-Fataahu

It is also the practice of our Mashaa-ikh (Spiritual seniors) to recite the Nafi Ithbaat Zikr, i.e. laailaaha illallah thrice after namaaz. Upon the third time add the words Muhammadur Rasoolullah sallallahu alaihi wasallam.


The dua after faraz salah:

Recite Durood Shareef before and after Dua.

It is the standard practice of the Ahlullah (saintly people) to recite all the various duas and zikr mentioned above, after every faraz salah, except for the dua Allahuma ajirnee minan naar (which they read only after Fajr and Maghrib).


Now offer two rak’ats Sunnat-e-muakkadah. In the first rak’at recite the surah Kafiroon and in the second rak’at, surah Falaq. (Do not regard these surahs as necessary for this namaaz. Occasionally read some other surahs as well).

Thereafter perform six rak’ats of Awwaabeen namaaz. Business people or those who have important work to attend to may offer four rak’ats. In such circumstances, when one really cannot afford the time then reduce this namaaz by two rak’ats. For then, the two sunnat along with the four Awwaabeen will combine to bring one the reward of six rak’ats. However, the original method is to perform six Awwaabeen after the two sunnat of Magrib. It is stated in the Hadeeth Shareef that for these six rak’ats Almighty Allah grants the reward of twelve years of worship. The maximum number of rak’ats mentioned in the hadeeth shareef for Awwaabeen is twenty. After completing the Awwaabeen salaah recite Subhanallah 33 times, Alhamdu-lillah 33 times, Allahu Akbar 33 times, and the following kalimah once:

Rasoolullah (sallallahu alaihi wasallam) said: “The one who reads this is forgiven. He has indeed attained maghfirat.” According to this narration Allahu Akbar should be recited 33 times, not 34. However, if one does not read the above kalimah then recite Allahu Akbar 34 times, after which dua is made.

If one is able to remain for a while longer in the Musjid then do so. Otherwise, recite one tasbeeh of the following before leaving:


Having tended to any work that needed attention, complete your toilet, istinjaa, etc. Thereafter, perform a fresh wudhu in accordance with the sunnat, and regard the use of miswaak in wudhu as a necessity. This is a sunnat-e-muakkadah act of Rasoolullah (sallallahu alaihi wasallam) and one who constantly neglects a standard sunnat-e-muakkadah act should remember that on the Day of Qiymaat he is likely to be questioned about this neglect. Even Tahajjud, according to some Ulema, is sunnat-e-muakkadah. If one frequently omits it, there is the great likelihood of being questioned about the reasons for neglecting the practice of tahajjud. Therefore the pious elders have devised methods and means of averting possible punishment, (such as, for example, offering a few rak’ats of nafl salaah with an intention of salaatul-layl [Salaatul-layl is another name for Tahjjud salaah. By observing what has been said above one will obtain the reward of Tahajjud.- Translator] before going to bed).


The answer to the azaan of all five salaah is the same as stated earlier. Now it is time to present yourself in the musjid. When entering the musjid place the right foot first, and recite this dua: Allahumaf tahlee abwaba Rahmatic

Simultaneously make the niyyat of I’tikaaf and perform the four rak’ats sunnat ghair-muakkadah. If there is time, offer two rak’ats Tahiyyatul-musjid, otherwise suffice with the four rak’ats and Insha-Allah the reward of Tahiyyatul-musjid will still be acquired. The salaah of Tahiyyatul-musjid has been ordained as a mark of respect and reverence towards the musjid, hence it is a namaaz of great blessing.


Businessmen do not normally have any commitments Esah time. After making wudhu at home for Esha salaah (and May Allah grant everyone the good fortune of leaving home with wudhu) two rak’ats tahiyyatul wudhu should also be offered. It appears in the hadeeth shareef that Jannat becomes compulsory for one who offers two rak’ats after wudhu with complete presence of heart and mind, and free from stray thoughts. Entry into jannat has therefore been guaranteed upon the performance of tahiyyatul-wudhu. Another hadeeth states that when a man sets off from home towards the musjid in the state of wudhu, he is like one setting off towards the Baitullah with a niyyat of Hajj. As from now onwards, strive to achieve the performance of Esha namaaz with takbeere-e-ula (first takbeer), especially those residing in close proximity of a musjid. For such people this is not a difficult task at all.


After the faraz of Esha repeat the duas and zikr that were mentioned after the faraz of Magrib namaaz. Then perform two rak’ats sunnat-e-muakkadah, followed by four rak’ats nafl salaah. It is stated in the hadeeth shareef that whoever performs four rak’ats nafl after the two sunnats of Esha, Allah Ta-ala grants that person the reward of laylatul-qadr. Now read the three rak’ats of witr, after which the following words are uttered thrice: Subhanal Malikul Quddus.

Thereafter perform another two rak’ats nafl after the witr salaah. These two rak’ats should be read standing, and Rasoolullah (sallallahu alaihi wasallam) sat and offered this salaah because of tiredness. One who is tired and weak, and reads these two rak’ats sitting, will attain the full reward. And one who reads this salaah while seated for no reason, receives half the thawaab. Rasoolullah (sallallahu alaihi wasallam) said that whoever recites Surah Zilzaal (Izhaa zul zila) in the first rak’at and Surah Kaafiroon (Qul Yaa-Ayyuhal Kaafiroon) in the second, Allah Ta-ala will register the reward for the entire night’s worship


You have just completed your Esha namaaz. If in your musjid Deeni educational programs are conducted after Esha, then join in these talks. The virtue of such participation is indeed great. There should at least be some Deeni discussion after Esha. Allah Ta-ala has promised the reward of a maqbool (accepted) hajj for this practice (of attending the musjid to hear or deliver a Deeni talk).

The tasbeeh-e-fatimi mentioned after Ayatul kursi will also be recited now. Thereafter read one tasbeeh of the third kalimah, as follows:

Having done this, return home. When leaving the musjid place the left foot out first, but when wearing shoes, the right foot goes in first. Read the following dua upon emerging: Allahum inni as-aluka min fadliq


Remember so say assalaamu alaikum when arriving at home. It appears in the hadeeth shareef that salaam should be made even when going into an empty house. Rasoolullah (sallallahu alaihi wasallam) also said that Allah Ta-ala makes jannat wajib for one who greets his family with the words assalaamu alaikum, and such a home shall never be stricken with poverty. Today people will make salaam to their friends, but feel embarrassed to greet their own family, whom in actual fact are the true friends. Husband and wife should greet one another, while emphasis should be laid on greeting first. The hadeeth commands us to spread the salaam. This is a practice that must be given popularity among people. Another hadeeth mentions that Allah Ta-ala makes jannat obligatory upon one who greets with salaam 20 times a day.


Now prepare for bed by making wudhu. If in the home a fire or lamp is burning, extinguished it. Put out the lights as well. At night utensils should not be left dirty. Cover all utensils with lids, or else turn them over. If this too is not possible, then the hadeeth tells us to recite Bismillah and place a thin stick across the opening of the vessel. Through the barakat of this practice, Insha-Allah no poisonous creature will enter that container.

Spread out your bedding according to the sunnat method. Remove the creases from the sheets, etc. and dust the bedding with a cloth. If there happens to be any impurity anywhere on the bed or bedding, remove it. When one sleeps on paak (ritually clean) bedding, the bones of such a person recite Subhanallah the entire night, and the thawaab (reward) of this accrues to his Book of Deeds.

Sleeping on paak bedding is no hard task. People say: “Sir, we are not sure of the state of our bed (whether it is clean or not).” All you need to do is place a freshly washed sheet over the existing linen, and the bed will now be regarded as paak. The matter is then solved. If you still have doubts about the blanket or duvet (and washing is not possible) then have a clean, paak cover sewn onto it. Of course, the pillow will always be paak.

Begin by lying down on your right side, a practice which conforms to the sunnat. Even if you are unable to sleep on the right side for the entire night, at least begin by lying down on the right. One other point to remember: A person may lie on the back, or even on the left side, but never in a prone position (i.e. on the stomach). Sleeping or lying down on the stomach is forbidden and detested in Islam. Through such an abominable practice:

  • Man becomes coward at heart.
  • He falls victim to many evils.
  • His health is destroyed.
  • Shayateen (devils) take control of him.
  • His memory becomes weak.

MUHASABA (Stock-taking)

When getting ready to sleep, carry out one more deed. Think of all the good deeds performed from the morning till evening and offer thanks to Allah for these in the following words: “O Allah! By I myself could never have achieved this good: You assisted me in the fulfillment of these deeds. You made me offer namaaz with jamaat, and a host of other good acts. Tomorrow too, allow me to do the same.” When any sin comes to mind, make istighfar. Always renew the Iemaan before sleeping. Recite ieman-e-mufassal (as follows):

It is quite possible that our brother may not wake up from this sleep, for the hadeeth states that, sleep is the sister of death. So at this stage think of maut or death. This brief recollection of the day’s doings is called muhasaba. And thinking of death, reflecting on the horrors of Qiyamat, etc. is called muraqabah. Muhasabah and muaraqabah are sunnat acts, both of which the Mashaikh have taken from the hadeeth.


Reflect on the moment of death. Imagine that you are dying, the Ruh is being extracted and is ebbing away; the wife and children are crying in anguish – O Allah! What will become of me! Imagine that the Ruh has now emerged from the body. The ghusl or bath of the dead body is now in progress. This is followed by the wrapping of the kafan. Namaaz of Janمzah is then performed. Soon you are being entered into the grave, and tons of sand are being heaped over you by funeral attendants. Alone in the qabr, Munkar and Nakeer now appear to ask the following questions:

  • Who is your Creator?
  • What is your religion?
  • What do you know about the great personality (Hazrat Muhammad – sallallahu alaihi wasallam) who was sent unto you?
  • Did you practice on whatever knowledge was granted to you?

These are four questions that will be put to me, what answer will I give? Going further, imagine that the trumpet has already been blown, and the plains of Qiyamat are before you. (Tell yourself) ‘I am present on these plains and it is one tremendously hectic moment, with each man for himself. None is prepared to part with even one good deed. I shall have to appear before the Glorious Throne of Allah. Again, what answer will I have, when I have brought along a mountain of sins?’

Therefore, read one tasbeeh of Istighfar before sleeping, as follows:

Now recite the duas before sleeping, which is: Allahuma bismika amutu wa ahya

If anyone does not know the above Arabic dua then merely say its meaning, as follows:

O Allah! In Your Name do I sleep, and in Your Name do I wake up.


When going to bed make an intention of abstention from sin. Once, a man said to Hakeemul Ummat, Hazrat Moulana Thanwi rahmatullahi alaihi: “Hazrat, your sleep is also ibadat!” Hazrat replied: “Dear friend, that’s the status of great people. We are not on that level. When we sleep, we are avoiding sin, hence, we make an intention of abstaining from sin when we sleep.” Blessed indeed is that sleep which keeps a man away from sin!

It is the perfect wisdom of Allah that he increased the desire for sleep in man during the age when he is most likely to commit sin, and that is the period of youth. Young people tend to sleep a lot. The “sleep of the youth” is quite famous. This is indeed a great favour from Allah, for through sleep Allah has saved man from sinning (for the duration of his sleep).


It is stated in the hadeeth shareef that, when one who slept with wudhu wakes up in the middle of the night, whatever dua he makes at that time will be accepted by Allah. Having thus gone to bed in the state of wudhu, should one happen to be aroused in the middle of the night through the barking of a dog or the crying of a child, dua at that time of the night will be accepted.

When it is time to arise for Tahajjud, then in order to obtain the virtue and reward mentioned in this verse,

which means “Their sides are separated from their beds, whilst they call their Lord out of fear, and in hope for his reward”, get out of bed and then sit down. You may even say Subhanallah thrice during this time. This too was a habitual practice of our elders.

Brothers, in today’s discussion, I shall present to you selected, daily, devotional practices of our seniors.


Towards the latter part of the night make a concerted effort to arise. This in reality is not a difficult task. Upon awakening from sleep, it is sunnat to rub the hands over the face thrice. This prevents yawning and removes sleepiness. (Hazrat placed the palms of his hands over the eyes and said One should place these parts (The part spoken of here is the section of the palm adjacent to the wrist. This section of both hands will be used to massage the eyes immediately upon awakening.) Recite the first kalimah immediately upon opening the eyes, and then the following dua:


If the person that needs to be woken up is old, then wake him up by pressing his lower legs and shins. If it is a young person, press him on the shoulder. Greet the one you have woken with salaam.


Upon getting up do eleven sit-ups and eleven push-ups. This too was the daily practice of our elders. We have also seen our Hazrat wala (Hazrat Moulana Maseehul-Ummat), when getting out of bed in the early morning, do this exercise very quickly. He used to remark that through this exercise a man does not age quickly, and it keeps one alert and fresh the entire day.


When going to the toilet ensure that Istinjaa (cleansing after answering the call of nature) is done according to the sunnat method. Similarly, perform wudhu observing all the adaab and in accordance with the sunnat procedure, then present yourself before Allah. On most occasions Rasoolullah (sallallahu alaihi wasallam) used to offer eight rak’ats of tahajjud. Since four rak’ats were already performed during the Esha salaah, observe the rest now (at the time of tahajjud). Thereafter, if Allah grants one the ability, observe the dawazda tasbeeh (the twelve tasbeeh) zikr. This tasbeeh is read in the following manner:

Recite two tasbeehs of laa ilaaha illallah, four tasbeehs of illallah, six tasbeehs of Allahu Allah, and one tasbeeh of only the Name Allah. Make this zikr with the intention of obtaining muhabbate ilahi (love of Allah). When making the tasbeeh of laa ilaaha illallah, add Muhammadur Rasoolullah sallallahu alaihi wasallam every few times.


The Fajr azaan has begun. The reply to this is exactly the same as was stated earlier (under the azaan of Maghrib). However, in reply to the phrase assalaatu hrairum minun nomb one must say saducta wabarakta. After offering the sunnats of Fajr, recite Surah Fatiha with Bismillah forty one times, saying ameen at the end each time. Allah Ta-ala has placed the solution to all our difficulties in this zikr, and it is very effective in combating the evils of the spiritual self. FROM YOUR HOUSE TO THE HOUSE OF ALLAH

Now proceed for the Fajr salaah, leaving the home in the sunnat manner by stepping out with the right foot first, and reading this dua:

While proceeding towards the musjid, recite the Dua-e-nur, as follows:

Upon setting eyes on the musjid, say this dua:

“O Allah! This is your place of worship and your sacred house. Increase its holiness, honour and glory, and grant me the reward for performing namaaz therein.”

Now enter the musjid with total respect. If the sunnats of Fajr were not performed at home then offer them now. Make an effort to sit in the front saff so that people entering afterwards will not be inconvenienced

Offer your Fajr salaah with takbeer-e-ula, and after salaah observe the same mu’mulaat as mentioned on the previous pages. The dua Allahuma ajirnee minan naar will also be added seven times. Make dua asking Allah to save us from the evil of the day that is about to commence, and to grant us the goodness that is therein. Say the following:


If Allah grants one the courage and ability, and there is no urgent need to leave, then remain in the musjid for Ishraq salaah. About ten to fifteen minutes after sunrise one may offer two or four rak’ats Ishraq salaah. Actually the namaaz of Ishraq commences about ten minutes after sunrise, and lasts for two and a half hours. It is stated in the hadeeth shareef that whoever offers two rak’ats Ishraq salaah, in return Allah Ta-ala grants that person the reward of a maqbool hajj and umrah. And whoever offers four rak’ats, (along with the above reward) Allah Ta-ala assumes the responsibility of his entire day’s work, solves all his problems for that day, grants him contentment and peace of mind, and even rectifies those matters that had gone wrong for him.

Upon returning home, attend to your necessary affairs and then leave for work whilst reciting durood shareef, asking good from Allah, and seeking protection from evil.


If you are an employee then execute your work with honesty and trustworthiness. Be punctual and avoid negligence with regard to the hours of work stipulated by the employer. Do not utilize the items of the office or work-place such as the pens, paper, etc., for personal use (unless permission is granted by the employer).

If you have your own business, work with utmost diligence At the shop during business hours totally avoid reading the newspaper, discussing political issues, dissension, joking and futile discussion with friends. Devote your undivided attention to your trade and Insha-Allah there will be a lot of good, blessing and prosperity in your business.


Chasht Namaaz begins about eleven o clock in the morning. If the musjid is nearby and going there will in no way hamper your work, then offer this namaaz in the musjid. Otherwise perform the four rak’ats of Chasht in the shop. But do it well before zawaal If the opportunity does not arise to perform Chasht salaah at this time of the day then one is allowed to read these four rak’ats after Ishraq namaaz as well.


The Sunan of Zawaal and Sunan-e-Muakkadah

The time of Zohar salaah commences after zawaal. Attend the musjid for Zohar salaah with the same adaab and manners discussed previously. If there is enough time before jamaat then offer the four sunnats of zawaal, otherwise perform only the four sunnat-e-muakkadah. The hadeeth shareef states that whoever performs twelve sunnat-e-muakkadah daily, Allah Ta-ala will create for that person a palace in Jannat. These twelve sunan-e-muakkadah are: 2 sunnats of Fair; 4 before Zohar and 2 after; 2 after Maghrib; and 2 after the faraz of Esha.

It is absolutely necessary to pay special attention to these sunnats. Rasoolullah (sallallahu alaihi wasallam) used to leave out the sunan-e-muakkadah when travelling, but not the two sunnats of fajr salaah; these were never ever omitted. After the Zohar salaah the same practices as mentioned earlier will apply. Besides these though, you may also read one tasbeeh of:

and three tasbeeh of durood shareef i.e. sallallahu alaihi wasallam.

Having done this, attend to your business affairs once more.


The sunan-e-ghair muakkadah before Asr namaaz are also very meritorious. Rasoolullah (sallallahu alaihi wasallam) said: “Allah Ta-ala sends down mercy upon the person who observes the sunnats of Asr.” It is also learnt from another narration that Allah Ta-ala shall make Jannat incumbent for one who regularly observes the sunnats of Asr. Brothers! We should particularly fulfill such deeds for which the promise of intercession and Jannat has been made. Again the same practices that were mentioned, will be observed after the Asr salaah. Yes, one may also recite one tasbeeh of this noble ayat:

Having done this, once again resume business activity, fulfilling the rights of your business or employment with dedication. To do so is among the fara-idh (compulsory duties of Islam). If an employee is instructed by the employer to come back quickly after namaaz, such an employee should read his nafl salaah at home, not during work hours. Similarly, if during office hours lectures or Deeni lessons are conducted in the musjid, the employee should not participate in these gatherings.


Apart from the practices mentioned thus far, I wish to discuss one or two more items of importance. One is the five surahs that are recited after each of the five salaah. For a hafiz of Quran, this is a very simple affair. Even for a non-hafiz, this should not be too difficult. Do we not read newspapers, magazines and journals? What is so difficult about reading Quran? These five surahs are:

  • After Fajr – Surah Yaseen
  • After Zohar – Surah Fatah
  • After Asr – Surah Naba (Amma)
  • After Maghrib — Surah Waqiah
  • After Esha – Surah Mulk

It appears in the hadeeth that whoever reads these live surahs after each namaaz respectively, will be among the cup-bearers of the Hauz-e-Kowthar. Such a person will be alongside Rasoolullah (sallallahu alaihi wasallam), giving drinks of water to the Ummat.

  • Through the barakat of Yaseen Allah Ta-ala solves all our problems.
  • Through the blessings of Surah Naba He saves us from evils and fitnah (corruption, misguidance)
  • Through the barakat of Surah Fatah Allah grants one great knowledge and wisdom.
  • Through the blessings of Surah Waqiah the business prospers and a situation of poverty and hunger never arises
  • Through the barakat of Surah Mulk He saves us from the punishment of the grave.

Besides the above surahs, what is more important is to maintain regular tilawat of Quran from the beginning to the end. For this fix a time when you are free from other obligations. If one has free time after Fair then commence this form of tilawat after the recitation of Surah Yaseen. Since duas are readily accepted after recitation of The Holy Quran, follow up your tilawat with the masnoon duas of the book munajaat-e-maqbool, (This is a book containing Arabic duas from Quran and Hadeeth. There are seven manzils, one for each day of the week.) which has been divided into seven sections known as manzils to make for convenient reading throughout the week.

Through the Divine assistance of Allah the discussion on the five salaah, along with the devotional practices of our pious elders, has been completed.


Now the precautionary measures to adopt, along with the fulfillment of these deeds:

  • Caution regarding the tongue – all fitnah (evil and strife) stems from here.
  • Extreme caution of the eyes.
  • Extreme caution of the ears.
  • Extreme caution of the heart.

When moving into the work-place, or the office, or the school, or amongst the public, you will encounter many different situations. The eyes will observe, the tongue will speak, the ears will hear, and diverse thoughts will flutter through the heart. Hence, constantly take stock of how these four faculties are being utilized. For, the seeker of truth is actually the seeker of The Master (Allah). Constantly review and examine in detail the use of the tongue, the eyes, the ears and the heart. Is there no disobedience of Allah, perhaps, that is emanating from these pathways? Or, for that matter, any major sins? The reason for this is that the tongue also commits zina, as well as the ears, the eyes, and the heart. So, keep a regular check on the usage of these limbs, lest one of these dams bursts, thus causing the entry of a flood of sin.


A most wonderful and powerful means of assisting this process of control and check, is a concept termed muraqabah ihsani (contemplation of The Omnipresence of Allah). This entails a constant thought at all times, be it in the business, the work, the educational sphere, or at home among the wife and children, that: ‘My Allah is with me; He is watching me; My Allah is closer to me than even my own soul; He is well aware of my movements (outside) and my staying (indoors); He is even aware of my intentions.’ He states in The Quran:

“He knows the abuse of the eyes, as well as what the breasts conceal.” Therefore take special note of this factor. When will life and spirit come into these devotional practices that have been conveyed to us? Remember, the greater grounding one has in muraqabah ihsani, the more lustre and glitter in the ma’moolat. By Ihsan here is meant an awareness of Allah that has reached the stage of perfection, the stage of acceptance and proximity to Allah. There is a great need for one to have this thought uppermost in the mind for every statement, action, and deed, day in and day out, that, ‘My Allah is watching me; My Allah is close me.’


A buzrug (a wali or saint) once gave each of his mureeds a knife and a pigeon, instructing them to go and slaughter their birds in a place where no one could see. All of them selected some secluded, isolated spot, and fulfilled this order of the Sheikh. Some went into rooms, some into basements, but the one in whose heart the concept of muraqabah ihsani was imbedded, brought back his pigeon alive. The Sheikh demanded from him the reason for not slaughtering his bird. The mureed replied: “Hazrat! I could not find any place where He (Allah Ta-ala) is not present!”


These daily ma’moolat (devotional practices) will continue exactly as we have described in the aforegoing pages, whilst thanking Allah for granting us the ability to do so. In the course of these practices, we will face up to the difficulties that come our way with continued sabr (patience). Now arrives the day of Jumu’ah. On Jumu’ah add the following:

  • Recitation of any surah from among the Musabbihat (these are surahs that begin with the words seen baa haa. They are Israa [also called Bani Israeel, 15th para], Hadeed [27th para], Hashr, Saff, Jumu’ah, Tagabun [28th para], and the shortest being A’laa [30th para]) on the night preceding Friday (i.e. Thursday night).
  • Entering the musjid for Jumu’ah namaaz upon the first azaan, and to offer tahiyyatul-musjid.
  • Performance of Salatut-Tasbeeh.
  • Reciting Surah Kahf.
  • Saying the following durood eighty times after Asr: 80 Years Of Forgiveness.

If you pray this Durood every friday after salaatul Asr, 80 times, 80 years of sins will be forgiven inshAllah.

Allahuma Sale A”la Muhammad Al Nabiyal Ummiyee wa A’la alahi wa Salim Taslima


Abu Hurairah Radiallahu anhu reports that the Holy Prophet () said, ��Whoever recites the following Durood eighty times immediately after Asr Salaat on Friday, before standing up from his place, Allah will forgive eighty years of sins and grant him the reward equivalent to eighty years of worship.��

(Allahumma salli alaa muhammadinin nabiyyil ummiyyi wa-ala aalihi wasallim tasleema)

Translation: O Allah bless Muhammad, the unlettered Prophet, and his family and grant them best of peace.

  • The following durood 1000 times: sallallahu alaihi wasallam
  • Dua in earnest before sunset.


Imam Jalalud-Deen Suyuti rahmatullahi alaihi narrates a hadeeth shareef in his book Sharhus-Sudoor, that says: “One who recites durood one thousand times on a Friday, will most certainly see his abode in Jannat before death.”


A buzrug once fell ill, and the illness grew worse all the time. His family members were also experiencing grief that increased with the worsening of his condition. Upon noticing the deepening anxiety of his family, the buzrug said to them: “Look, there is no reason to be so worried. It is not yet time for me to leave this world! I have always maintained the practice of reading a thousand durood every Friday. For this it has been promised that, whosoever will observe this practice shall definitely see his abode in Jannat before death. Since I have not been shown my abode in Jannat, I am not going to die as yet.” One day Allah Ta-ala showed him (in a dream) his place in Jannat (and may Allah Ta-ala grant this to all, ameen). He then addressed his family, saying: “Now brace yourself for my demise. There is not much time left, for Almighty Allah has shown me my dwelling in Jannat.”

The virtues of durood shareef are innumerable.


Another amal or practice which will infuse lustre into the other deeds mentioned thus far, is zikr-e-lisani or the verbal recitation of The Name of Allah while sitting, walking, working, lying down, etc. The office-worker or businessman should frequently say the following words:

On the days that one is not at work, continue the above zikr, but add sallallahu alaihi wasallam. One who has reached an old age should maintain the recitation of mainly durood shareef at all times.

Through the barakat (blessings) of durood Shareef and making tilawat from the Holy Quran (i.e looking into the Quran and reading), the senses and intellect of a Muslim never diminish or decline. Instead, the foresight, experience and intellectual faculties of such a person remain firmly intact. We have observed that towards the latter part of his life our Hazrat wala (Hazrat Moulana Maseehul-Ummat rahmatullahi alaihi) had one wierd (fixed form of zikr) continuously, and that was this very durood shareef. He also said that the old and terminally ill, or those continuously occupied, as well as that salik (one traversing the spiritual path) who has gone through the stages of sulook (the path of spiritualism), should spend their free time in constant durood shareef. He who maintains the wierd of durood Shareef develops a special contact and spiritual link with The Holy Prophet of Allah (sallallahu alaihi wasallam). However, a strict condition for this is following the sunnat and adopting taqwa.


To bring a change into your life remember this secret to success:

The hadeeth states that every week records of the ummat’s deeds are presented to Rasoolullah (sallallahu alaihi wasallam). So keep this thought constantly in mind: Is there anything in my book of a’maal which will make the heart of Rasoolullah (sallallahu alaihi wasallam) happy? To reverse the evil trend of one’s nature and soul, and to bring oneself towards obedience, this contemplation is indeed an effective remedy.


My dear friends! Through the Divine Aid of Allah the twenty four hour daily a’maal, all of which are narrated from the Sunnah, have been explained in sequence. Furthermore, those practices which add life and vigour to these a’maal were also explained through The Grace of Allah. Al-hamdu-lillah, this entire explanation answers the question that Allah Ta-ala put into my heart during the course of salaah. Insha-Allah through these noble deeds every Muslim shall be granted that “pure life” (i.e. hayate-tayyibah). May Almighty Allah grant us all the appreciation of these masnoon a’maal, and the special favour of practicing on these deeds.


Make it incumbent upon yourself to follow the sunnat and to adopt taqwa. Without this, success is unattainable. You may recite thousands of wazeefas, but your tongue is uncontrollable; you are unable to abstain from looking at a non-mahram woman; you do not possess the ability to distinguish between halaal and haraam; when this is the case, all these forms of zikr and wazeefah are useless. If you really want to make something worthwhile of zikr and wazeefah, and you genuinely wish to benefit from these a’maal, it is a necessary condition by Almighty Allah that you submit to the sunnat of the beloved. (Allah says) follow My Beloved (sallallahu alaihi wasallam) and adopt taqwa, i.e. fear Me. Without this one cannot achieve anything. If ittiba’e-sunnat (following the life of Rasoolullah – sallallahu alaihi wasallam) is found in a person, as well as taqwa, and there is a deficiency or weakness in the mustahab acts, Allah will overlook these minor shortcomings.

May Allah Ta-ala confer upon us the ability to practice – ameen.

Rasulullah (sallallahu alayhi wasallam) said: “Close the door of sins with Isti-aathah (i.e. reciting Ta-awwuth), and with Bismillaah open the door of worship.”

Sha’ban; A time to prepare

The sighting of the Crescent of Sha’ban signals the good news of Ramadan’s imminent arrival. A believer grows in anticipation with the passing of each day. Days like these, are what a believer ‘lives for’.

The best month to fast, outside Ramadan

Nabi (sallallahu ’alayhi wasallam) would increase his optional (nafl) fast in this month.

Sayyidatuna ‘Aaishah (radiyallahu’anha) reports that I never saw Nabi (sallallahu’alayhi wasallam) fasting in any other month as much as he did in Sha’ban.’

(Sahih Bukhari, Hadith: 1969 and Sahih Muslim, Hadith: 2714).

In one narration, Sayyidah ‘Aaishah (radiyallahu’anha) states she would choose Sha’ban to complete her qada fasts for the previous Ramadan (that were missed through menses) .

(Sahih Bukhari, Hadith: 1950 and Sahih Muslim, Hadith: 2682)

In light of the above, and other Hadiths, some ‘Ulama state that Sha’ban is the best month for nafl fasts, especially if it is done with the motive of preparing for Ramadan.

(Lataiful Ma’arif, pg. 248-249. Also see Sunan Tirmidhi, Hadith: 663 Ma’arifus Sunan, vol.5 pg.274 and Musannaf Ibn Abi Shaybah, Hadith: 9856 with Shaykh ‘Awwama’s footnotes.)


One should avoid fasting after the 15th of Sha’ban, so that strength may be preserved for Ramadan.

(Sunan Nasai, Hadith: 2923)

A Month for Rehearsal

In addition to it being the most virtuous month -outside Ramadan- to fast, another reason [among others] for Nabi (sallallahu’alayhi wasallam) increasing his optional fast in Sha’ban was to prepare for Ramadan as well as to respectfully welcome Ramadan

(Lataiful Ma’arif, pg. 258 and Fathul Bari, Hadith: 1969)

This illustrates how Rasulullah (sallallahu ’alayhi wasallam) would spiritually prepare himself in advance for the most auspicious month of the year; Ramadan.

It is like the Sunnah Salah we offer before and after the Fard Salah. For the Fard fast of Ramadan, we are taught to offer nafl fasts before and after (viz. in Sha’ban and Shawwal)

(Lataiful Ma’arif, pg.249)

Similarly, the Sahabah (radiyallahu ’anhum) and Tabi’un (rahimahumullah) would also engage in what we would understand as ‘spiritual preparation’ for Ramadan.

Sayyiduna Anas (radiyallahu ’anhu) says:

‘When Sha’ban would commence, the Muslims (Sahabah and Tabi’un) would dedicate themselves to the recital of the Quran.’

Some are reported to have discharged their Zakah too, in Sha’ban.

(Lataiful Ma’arif, pg.258)

Hafiz Ibn Rajab Al-Hambaly (rahimahullah) writes:

‘Since Sha’ban is a prelude to Ramadan, Islam encourages certain deeds in this month, that are usually done in Ramadan. Like fasting and Quran recital. This prepares the soul to welcome Ramadan, when it arrives, with open arms.’

(Lataiful Ma’arif, pg.258)


These are glaring lessons on the spiritual preparation for Ramadan. It’s a month in which we can rehearse these additional nafl deeds (viz, optional fasts up to the 15th, Quran recital, Charity etc).

Another form of preparation

In addition to the above deeds and their like, there is another form of preparation that is absolutely essential.
That is to settle our disputes and cleanse the hearts from jealousy, rancour and I’ll-feelings.

People who hold onto old grudges, and do not settle their disputes, nor cleanse their hearts are usually deprived on Allah’s mercy, even on blessed occasions.

Therefore it is imperative for a believer, as part of his preparation for Ramadan, to sort out such issues ahead of time.

15th Shaban

The beginning of Sha’ban is a time for us to reset our minds hearts and routines for Ramadan.

Barely two weeks into the month, will bring the occasion of the fifteenth night of Sha’ban. This night is labelled as the second most auspicious night of the year, by some Scholars.

(Lataiful Ma’arif, pg. 264)

Allah Ta’ala, through His wisdom granted the Ummah this auspicious night as a prelude to Ramadan.

On that night too, those who harbour ill-feelings are deprived of Allah’s Mercy and Forgiveness.

Now is the time

The best time for change, is now! Never delay in making a reformed decision.

Therefore, one should understand that today is an ideal time to reflect on the above and to make efforts to implement them too. Let’s increase our nafl ‘ibadah from today, so that when Ramadan does arrive, we are well rehearsed and ready to maximise our benefit therefrom.

May Allah Ta’ala guide and inspire us all. Amin.


Prohibited times for sexual relations


“Please see below and advise if this is valid or not.

Prohibited times for sexual relations

“It is makrooh to indulge in sex during 3 nights of each Islamic month – the 1st, last & the 15th night because on these nights shaytaan is (more) on the prowl. Therefore Tuesday night (i.e. after sunset on Tuesday which will be Wednesday night Islamically) and the 2 Eids must also be avoided.

It is also makrooh to have sex in the early part of the night because this will result in the possibility of staying in a napaak (impure) state the entire night.

Sexual intercourse on a full stomach is harmful due to medical and health reasons for both the woman and the man. Furthermore, the resultant child conceived will be a dull and backward.

Preferable times for sexual relations are:

Sunday night- the child will (probably) become a Qari.

Monday night- the child will be a generous big hearted child.

Wednesday night- the child will be an uprighteous, Allah-fearing, sagacious child.

Thursday night- the child will be sincere.

Friday before Jumuah- the child will be born with good fortune.

Always remember to recite the Masnoon dua at the time of commencing cohabitation and at the time of ejaculation. The dua should be ‘recited’ in the mind only, not verbally. Both husband & wife should ‘recite’ the dua. It is reported that if a person does not recite these duas, shaitaan becomes a participant and derives pleasure from his wife.

Shah Abdul Haq Dehlawi (rahimahumullah) states in this regard: If a Dua like this is not made at time of coitus, and only the sexual urge is fulfilled like animals, the child that is born out of such a union will not be saved from the evil influence of shaytaan. This is one of the main reasons that the morals of the present generation are immoral” (Rifaatul Muslimeen)


The acts and advices in the question are obscure and generally unknown to the Ulama. However, we cannot discount these issues as false. There is the strong probability of the advice and admonition being valid. These kinds of issues are to be found in reliable Kutub (books) such as the works of Imaam Ghazaali, Sayyid Abdul Qaadir Jilaani, Abu Taalib Al-Makk,i Shah Abdul Haq (Rahmatullah alayhim) and others. These personalities were illustrious Ulama who at the same time were Auliya of outstanding calibre.

The narrations of these Authorities of the Shariah may not be dismissed as fabrications as is the attitude of ulama who are spiritually barren. There is strong reason to believe that these illustrious Ulama had acquired these issues from Ahaadith of Rasulullah (sallallahu alayhi wasallam) – such Ahaadith which are not found in the popular Hadith Kutub. But this is not reason for discounting narrations. The popular Hadith kutub embrace an extremely small percentage of the Ahaadith which the Muhadditheen had compiled and from which they had selected for inclusion in their kutub such as Saheeh Bukhaari, Saheeh Muslim, Sunan Abu Daawood, Sunan Nasaa’, Muwatta Maalik, Ibn Maajah and numerous other reliable Hadith kutub.

Imaam Buhkaari (Rahmatullah alayh) said: “I have memorised one hundred thousand Saheeh Ahaadith and two hundred such Ahaadith which are not Saheeh.” From this treasure of 300,000 Ahaadith, Imaam Bukhaari included in his Saheeh Bukhaari only 7,275 narrations, and after deducting the repetitions, there are only approximately 4,000 Ahaadith.

Further, the 200,000 Ghair Saheeh (not Saheeh) narrations are not fabrications to be discarded. They are technically not Saheeh in terms of the criteria formulated by Imaam Bukhaari for his high standard of authenticity. Numerous Ahaadith which are not Saheeh according to Imaam Bukhaari, are Saheeh according to other illustrious Muhadditheen. Thus, Ghair Saheeh should not be misconstrued to mean unauthentic, fabrications, forgeries, etc.

The Muhaddith, Imaam Abu Zur’ah Ar-Raazi (Rahmatullah alayh) had memorized more than 600,000 Ahaadith. He said that from these 600,000 he had memorized 100,000 Ahaadith in the manner in which Surah Ikhlaas (Qulhuwallaah) is memorized.

From this vast treasure trove of Ahaadith, the combined total of the Sihaah Sittah is approximately 10,000 narrations. Thousands of other authentic Ahaadith are scattered in innumerable kutub, and many of these kutub are no longer extant. Numerous Ahaadith were transmitted by reliable narration from generation to generation – from one Shaikh to the other down his Silsilah. It is therefore, moronic to deny the validity of advices and admonition which appear in the kutub of illustrious Ulama and Auliya such as Imaam Ghazaali, etc.

Regarding the issues mentioned in the question, it will not be sinful if not observed and not practically implemented. Nevertheless, wisdom dictates caution. It is in one’s best interest to observe the advices. And Allah knows best.

18 Muharram 1436 – 12 November 2014

Istiqaama: The Way of the Believer

True strength often does not lie in one’s physique or muscle-power, but is almost always an issue going much deeper. Many are those who seem strong-willed and distinguished amongst people until there occurs at hand something which exposes their true reality, showing a weak and brittle state. Then there are those few individuals who may remain unknown to society, but who hold a high rank with their Lord. They may be seen to be weak and insignificant, but their reality is such that when Mankind is wandering in darkness and heedlessness, they never lose their path. Were the people to be enveloped in fear and hardship, these individuals would not flinch. Such is the power of having Istiqamah.

So what is Istiqamah?

Istiqamah is often translated to mean ‘uprightness, correctness, integrity, soundness’ and so forth. It comes from the root word قام (qama) meaning ‘to rise’ or ‘to stand upright’ and it’s from this that we derive words like مستقيم(mustaqeem) as in ‘Sirat al-Mustaqeem’ (Straight Path).

For the believer, Istiqamah is a virtue and a caliber that cannot be done without. It’s a quality that we continually strive to attain although we may fail at times. In this age where fitan (tribulations) have become widespread and open sin is the norm, many people have lost the Istiqamah they once had in them – the strength to stay upon the straight path with firmness has escaped through their fingers.

Allah (subhanahu wa ta’ala) mentions in Surah Fussilat,

“Verily, those who say ‘Our Lord is Allah’ and then they’ istaqamu’ (remain firm and straight), on them the Angels will descend (at time of death) saying: ‘Fear not, nor grieve! But receive glad tidings of Paradise which you have been promised!” [Fussilat: 30]
He (subhanahu wa ta’ala) also says,

“So stand you firm and straight as you are commanded – and those who turn in repentance with you, and transgress not. Verily, He is All-Seer of what you do.” [Surah Hud: 112]
The reward of Istiqamah in this world is nothing other than Jannah as is mentioned in the first of the two verses above. It comes next to our declaration of Iman in Allah, and it is what will aid and strengthen our Tawheed (belief in Allah).

In addition to uprightness and firmness, Istiqamah also entails leaving sin and avoiding transgression as Allah said in the previous verse, “and transgress not” – making it part of the command given in the above ayah. Our Istiqamah is not complete until and unless we stay within the boundaries set for us by Allah through the Shari’ah (Islamic Law).

In a beautiful hadith of the Prophet (s), it is related that Sufyan ibn ‘Abdullah (ra) came to him and said, “O Messenger of Allah! Tell me something about Islam which I can ask of no-one except you.” He (s) said, “Say: I believe in Allah and thereafter be upright” [Sahih Muslim]

As upholders of Islam, we have to realise that developing this Istiqamah within us, is a long-term process. It does not occur overnight or after listening to one lecture, but rather it’s a continuous struggle in which we may find ourselves failing more often than once.

Istiqamah is in our words, actions, intentions, and state (our condition). It is what our character builds upon and it is what determines our destiny on the Day of Judgment.

Throughout Islamic History, reflections of Istiqamah have shone from great figures. The Prophets being at the forefront leading this world under the guidance of Allah were truly upon Istiqamah. Calling a nation engrossed in disbelief and shirk is not easy when you are alone. How simple it must be for one to walk away at the first sign of rejection – but not the Prophets (`alayhim al-salam). Allah had kept them firm upon His path and established within them the Istiqamah they needed to carry out such testing tasks. The companions of the Prophet Muhammad (s) were nurtured by the Qur’an which not only changed them so drastically, but built them upon firmness and integrity. So great was their Istiqamah and patience that horrific ordeals poured out on them was not enough to shake them or make them utter false statements. They were the ones who stood like towering blocks against the current of what surrounded them.

Istiqamah is also needed during times of ease just as much as it would be needed during times of hardship. This is because when the heart begins to feel false security, ease and becomes arrogantly confident from the punishment of Allah then this is a heart that has been exposed to fitnah (test), and has subsequently failed. It is during these periods that the masses start to suffer from forgetfulness. Their vision shifts from the Akhirah to the Dunya and so their actions begin to be ones done solely for attaining and reaping worldly benefits at the expense of their religion. It is during these times that a person becomes blind to their sins, and therefore hardly sees a need for repentance – increasing one’s outstanding punishment. This is why the pious predecessors feared for themselves when they experienced prolonged periods of ease and comfort in their lives – they feared that any due punishment or atonement for sin had been delayed for the Hereafter, where every reward or punishment increases in magnitude and length. Istiqamah however, doesn’t allow a person to be as easily misled as that. It prevents a person from occupying such weakness in their Islam, and keeps their heart and feet planted firmly upon the Straight Path. It serves as the distinguishing factor which keeps them firm and focused whether in hardship or in ease.

Istiqamah of the Heart

Ibn Rajab (rahimahullah) said, “The root of Istiqamah lies with the heart being firm upon Tawhid.”

Having correct Tawhid is essential in every minute and detailed aspect of a person’s Islam – recognizing Allah as our Lord and Creator. Dedicating all our worship to Him Alone and purifying our belief in Him. Learning to love Him, having fear of His punishment and having hope for His reward. Learning to have Tawakkul (reliance) upon Him and making sure to negate and reject all other false deities, as Abu Bakr (ra) was once asked, “What is Istiqamah?” He replied by saying, “It is to not associate partners with Allah” and by this he meant that one’s Istiqamah is based on sincere and correct Tawhid.

The heart being at the center of life is often the driving force for many of our actions. This is why the Prophet (s) said, “Verily, in the body is a morsel of flesh, were it to be upright, then the whole body would be upright and were it to be corrupt then the whole body would corrupt. Verily, it is the heart.” Therefore, it can only follow that a heart established upon Tawhid will order and call for righteous actions to be performed. Ibn Rajab (rh) called the heart ‘King of the body’ in that it is obeyed and naturally followed.

Some sayings of the Salaf regarding Istiqamah

Different scholars and righteous figures from Islamic History have given several statements and advise regarding Istiqamah.

Mujahid: “Be upright and stand firm on la ilaha illa-Allah until you meet Allah.’

Ali ibn Abi Talib and Ibn `Abbas (radi’Allahu ‘anhuma): “Istiqamah means to carry out the fara’idh (obligations in Islam).”

‘Uthman ibn ‘Affan (ra): “It is to purify your actions for Allah,” i.e. to be sincere in deeds.

Al-Hasan al-Basri: “Be firm and upright upon the commands of Allah, work to His obedience and keep away from His disobedience”

Ibn al-Qayyim mentions that some knowledgeable people would say, “Be the companion of Istiqamah and not the seeker of respect and nobility [amongst the people], because your soul seeks this respect and nobility while Allah has called it to seek Istiqamah.” He (rahimahullah) also said, “I heard Ibn Taymiyyah say, “The greatest nobility lies in the presence and requirement of Istiqamah.””

To conclude, this is the Istiqamah that we so ardently need in order to safeguard our Deen, make it out of this Dunya and arrive safely in the Akhirah. It is what will aid us against our enemies, against Shaytan and his army and it is also what will help us make strong and wise decisions throughout our lives, and remain firm upon them.“Verily, those who say ‘Our Lord is Allah’ and thereafter remain firm and straight (istaqamu), on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise abiding therein – a reward for what they used to do.” [al-Ahqaf: 13-14]

We ask Allah to bestow upon us His Grace, forgive us of our sins and plant our hearts firmly upon the Word of Truth (the Shahadah).
May He give us the Istiqamah we need to face the challenges of life, and live up to the title of being Muslims. Ameen

Anything good I’ve said is from Allaah due to His never-ending Mercy and Grace. Anything wrong I’ve said is from me and Shaytan.

Source: http://www.islam21c.com

Please advise on the permissibility of engaging a non Muslim teacher to teach our children at home.

Q. Please advise on the permissibility of engaging a nonMuslim teacher to teach our children at home.

A. It is not permissible to have a non-Muslim to teach your children even at home. The kufr and spiritual rijs and najaasat of his/ her kufr will have a detrimental athar (effect) on the children. Rasulullah (Sallallahu alayhi wasallam) forbade breastfeeding by even a Muslim woman if she is ignorant. He said that her ignorance will be transferred to the baby via her milk. To a greater extent will kufr, rijs and najaasat of the non-Muslim be contagious.

Why Imitate Them?

Ebrahim (Alayhis Salaam) had made it clear to his people who were disbelievers that he is free from them and their ways. After all, the non Muslims don’t imitate us Muslims, so why should we imitate them. Imitating them and leaving our Islamic ways is a sign of suffering from an inferiority complex. When we begin following them then the following things happen:

  1. Our values will change
  2. Our clothing will change
  3. Hayaa and shame will be lost.
  4. Eventually we will feel that there is no problem and harm in marrying them.

Hence, we need to be totally different from them and they should not expect us to follow them. What we are required to do is to stay within the borders and parameters of Deen and not go beyond.

Source: Al Haaadi