The Prophet of Raḥmaĥ صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم has said, ‘Nobody should pass urine in the bathing area as taking a bath or performing Wuḍū (thereafter) in that area usually causes satanic thoughts.’
(Sunan Abī Dāwūd, vol. 1, pp. 44, Ḥadīš 27)
Commenting on the aforementioned Ḥadīš, the renowned exegetist, Ḥakīm-ul-Ummat, Muftī Aḥmad Yār Khān عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الْـمَـنَّان has said, ‘There is no harm in urinating in the bathing area if it has a hard floor and a drain. However, it is still better to avoid it. But if it does not have a hard floor and a drain, then passing urine in that area is very bad as the ground will become impure, and impure water will splash back on the body during bath or Wuḍū.
This Ḥadīš refers to the second case, because the prohibition is highly emphasized. It has been observed that urination in the prohibited case causes satanic thoughts or suspicion of urine splashing on the body.’ (Mirāt-ul-Manājīḥ, vol. 1, pp. 266)
1. It is Sunnaĥ to use clods for Istinjā when the waste is excreted from private parts. It is also permissible to cleanse the private parts using only water. However, it is preferable to use water for Istinjā after having used clods. It is stated on page 598 of the 4th volume of referenced Fatāwā Razawiyyaĥ:
Question: Should a woman use clods or only water for Istinjā after she has passed urine?
Answer: To use both is preferable and it is better for her to use a piece of cloth rather than clods.
2. Besides urine and faeces, if some other impurity such as blood, pus, etc. flows from excretory organs, or if an external impurity has come into contact with private parts, they will get pure if mopped by clods provided that the impurity has not spread beyond the (excretory) part. However, washing is still Mustaḥab.
3. To use clods in any specified number is not a Sunnaĥ. One should use as many clods as are needed to attain purity. If one clod is sufficient then the Sunnaĥ will be deemed fulfilled, but if three clods are used and purity is not still attained, Sunnaĥ will be deemed unfulfilled. However, it is Mustaḥab to use clods in an odd number but use at least three clods. If one has attained purity by using only one or two clods, then one should use one or two more so that the total number of clods used is three. Similarly, if one has attained purity by using four clods, she should use one more so that the clods used are in odd number.
4. Purity with clods will only be attained when the impurity has not spread around the anus more than the size of a dirham[1]. If the impurity has spread more than the size of a dirham, then it is Farḍ to wash it. However, the use of clods will still remain a Sunnaĥ.
5. Pebbles, stones, torn pieces of cloth are all considered clods and can be used without any aversion for purifying the excretory organ. (It is better to use torn pieces of cloth or worthless leftover pieces of cloth, preferably of cotton discarded by tailors. Cotton pieces may absorb impurity quickly.)
6. For Istinjā, it is Makrūĥ to use bones, food, dung, bricks, shard, glass, coal, fodder and things that have some value even if they are worth only a penny.
7. Use of paper for Istinjā is prohibited whether or not anything is written on it or even if the name of some unbeliever like Abū Jaĥl is written on it.
8. It is Makrūĥ to do Istinjā with the right hand but if the left hand is disabled, then using the right hand is permissible.
9. It is Makrūĥ to reuse a clod for Istinjā. However, if the other side is pure, then that pure side may be used.
10. The method of using clods for a woman is to purify [the anus using] the first clod from the front towards the back, the second from the back towards the front, and the third clod from the front towards the back.
11. It is Mustaḥab to keep pure clods on the right side and used ones on the left with their impure side towards the ground. (Baĥār-e-Sharī’at, part 2, pp. 132-134) (Fatāwā ‘Ālamgīrī, vol. 1, pp. 48-50)
12. Religious scholars have permitted the use of toilet paper as it is made solely for this purpose, and not for writing. However, it is better to use clods.
According to a research, earth contains ammonium chloride besides other smell-removing strong elements. Urine and faeces are full of germs and can cause harm to the human body if they come into contact with it. There is also a risk of various diseases in case of faeces or urine remaining on the body. Dr. Hulook has stated that the use
of clods for Istinjā has astonished the scientific world. All elements of earth are antimicrobial [that kill germs]. Hence the use of clods kills bacteria of the excretory organs. In addition, its use even prevents cancer of the urinary organ.
O Islamic sisters! Urinating and defecating according to Sunnaĥ is an act of reward of the afterlife and protects against diseases in the worldly life. Even non-Muslims sometimes acknowledge the benefits of Islamic traditions. Here is one of such examples.
A senior professor of physiology has stated: I was in Marrakesh in those days. I had fever, and visited an old non-Muslim doctor for medication. He asked me if I was a Muslim. I replied, ‘Yes, I am a Muslim from Pakistan.’ Hearing this he said, ‘If Pakistanis adopt a tradition advised by their Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, they will be protected from many diseases.’ I asked in astonishment, ‘What is that tradition?’ He said, ‘If people sit for defecation according to the Islamic way, they will not suffer from diseases like appendicitis, chronic constipation, haemorrhoids and disorders of the kidney.’
O Islamic sisters! Certainly you would like to know that marvellous method. So pay attention. Sayyidunā Surāqaĥ Bin Mālik رَضِىَ اللهُ تَعَالٰی عَنْهُ has said, ‘The Beloved Rasūl صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم ordered us to apply weight on the left foot during defecation and to keep the right leg upright.’ (Majma’-uz-Zawāid, vol. 1, pp. 488, Ḥadīš 1020)
While sitting for defecation, keeping the right leg upright in its normal position and applying the body weight on the left foot causes
the colon, which lies on the left side and carries faeces, to open up properly. Therefore, the waste is excreted easily and completely. Obviously, when the intestines are cleansed properly, many diseases will be prevented.
Regretfully! Nowadays the trend of using chair-like commodes for Istinjā is growing. While seated on it, one cannot expand gap between her legs nor can she apply weight on the left foot. Thus, weight is not applied on the intestines and the stomach, affecting the process of excretion and causing some faeces to remain in the intestines. This also causes several disorders of the intestines and stomach. The use of a commode also causes neurological stress and poses a risk of post-urination leakage.
It is extremely difficult to keep the body and clothes pure when making Istinjā on a commode. People normally use toilet paper. Some years ago, news regarding the rapid spread of fatal diseases especially cancer of excretory organs in Europe was published in the newspapers. A research board concluded that there were chiefly two major causes of such diseases (i) the use of toilet paper and (ii) not using water.
The chemicals used in toilet paper are very injurious to the skin. The use of toilet paper causes skin diseases like eczema and the discolouration of the skin. Dr. Canon Davis has stated, ‘The toilet paper users should be ready to welcome the following diseases: cancer of excretory organs, anal boil (which is very painful), skin infections and various fungal diseases.’
Physicians have stated that thorough cleaning is not possible by the use of toilet paper. Bacteria develop and enter the body causing various ailments. They can also reach even the kidneys through the urinary tract of women, sometimes resulting in infection of the kidneys. However, if Istinjā is done with water after using the toilet paper, the harms of toilet paper will diminish to a very great extent.
The use of a chair-like commode as well as a W.C. is permissible by Sharī’aĥ but a W.C. is more convenient than a commode provided that it is wide enough for the person to sit according to the Sunnaĥ. Nowadays, smaller W.Cs are being installed, making it difficult to sit properly with legs apart. However, if the footrests are flat, not raised, then one may sit with legs apart. To defecate over soft ground is also a Sunnaĥ. It is stated in a Ḥadīš, ‘Whenever anyone from you wants to urinate, he should look for soft ground.’
(Al-Jāmi’-uṣ-Ṣaghīr, pp. 37, Ḥadīš 507)
Acknowledging the merits of defecating on soft ground, Lowell Paul has said, ‘The existence and mortality of man are both linked with earth. Ever since man has started defecating on hard ground (i.e. commodes or W.Cs etc.) instead of soft ground, impotency in men and disorders of kidney stones have increased. Defecation on hard ground also affects the prostate glands. When urine or faeces drops on the soft ground, its acidity and germs are absorbed instantaneously which are not absorbed in a hard surface, resulting in acidity and bacteria affecting the human body and thereby causing various diseases.’
How dignified and impeccable were the manners of the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! When he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم needed to defecate, he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would go so far that nobody could see him. (Sunan Abī Dāwūd, vol. 1, pp. 35, Ḥadīš 2)
That is, he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would sit either behind a wall or a tree or would go out of sight when in a bare plain. (Mirāt-ul-Manājīḥ, vol. 1, pp. 262) Indeed every act of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has numerous blessings for our worldly life and afterlife.
If everyone pours a ewer of water into the W.C. after urination, foul odour and germs will diminish اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. After defecation, if a ewer of water is sufficient, one should not flush the toilet as it uses several ewers of water.
Nowadays, toilets are made in bedrooms especially in cities, causing germs and diseases. An expert biochemist has stated, ‘Ever since the urban population has expanded and number of farms has reduced, diseases have increased. Ever since people have given up walking long distances before relieving themselves, constipation, flatulence, gastric troubles and liver diseases have increased. Walking improves intestinal movement, helping defecation. Nowadays, since people do not walk long distances to use the toilet, defecation takes a longer time.
The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘The intention of a Muslim is better than his deed.’
(Al-Mu’jam-ul-Kabīr, vol. 6, pp. 185, Ḥadīš 5942)
1. I will act upon the Sunnaĥ by covering the head (while using the toilet), (2) stepping into the toilet with the left foot first and
3. stepping out with the right foot. (4) I will recite Masnūn Du’ās before and (5) after using the toilet.
6. If there is darkness in the toilet, make this intention: I will turn the light on so that it is easy to attain purity.
7. With the intention of avoiding Isrāf I will turn the light off immediately after I have done with Istinjā.
8. Acting upon the Ḥadīš: ‘اَلطُّهُوۡرُ شَطۡرُ الۡإِيۡمَانِ’ (Purity is half of faith). (Ṣaḥīḥ Muslim, pp. 140, Ḥadīš 223) I will wear slippers to protect feet from filth.
9. Acting upon Sunnaĥ, I will put on the right foot slipper first and (10) take off the left foot slipper first.
11-12. I will neither face the Qiblaĥ nor turn my back towards it while the Satr is uncovered.
13-14. I will only uncover Satr when close to the ground for defecation.
15. I will cover Satr before rising after the Istinjā.
16. I will not look at the excreted waste.
17. I will protect my body and clothes form the splashes of urine.
18. I will keep my head lowered in shame.
19. I will keep my eyes closed if possible.
20-21. I will avoid looking at, and touching private parts unnecessarily.
22-26. Holding the clod in the left hand, I will attain purity by using it with the left hand, place the used clods on the left side (with their impure side towards the ground), keep pure clods on the right side, and use clods in an odd number i.e. 3, 5, 7, etc. as it is Mustaḥab to do so.
27. I will touch only my left hand to private parts while purifying them with water.
28. I will not contemplate over religious rulings (as it results in deprivation).
29. I will not talk while Satr is uncovered.
30-31. I will neither spit nor blow the nose onto urine, etc.
32-33. If I do not make Wuḍū immediately after Istinjā, I will wash both hands acting upon the Ḥadīš of purity.
34. I will flush down the excreted faeces (if everyone pours some water into the W.C. after urination, foul smell and germs will diminish اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. After defecation, if smell is removed by pouring a little water, then one should not flush the toilet as it uses a lot of water.).
35. I will carefully wash feet and ankles after doing Istinjā with water (because usually there are splashes of impure water over ankles).
36. I will not stay in the toilet after I have relieved myself.
37. I will close the door of the toilet so that there is no unveiling.
38. I will close the door of the toilet after coming out in order to protect Muslims from disgust.
39-41. If there is a long queue, I will calmly wait for my turn. I will not violate the rights of others. I will not disturb the one using the toilet by knocking the door repeatedly.
42. I will have patience in the toilet if someone repeatedly knocks the door.
43. If someone is in more need than me, I will let her go to the toilet provided the time of Ṣalāĥ is not short or there is no unavoidable problem.
44. As long as possible, I will avoid going to the toilet when there is a crowd so that the crowd is not increased and other Muslims feel relieved.
45. I will not write anything on the wall and door of the toilet.
46. I will neither look at the vulgar pictures in the toilet
47. nor read the dirty writings on the walls of the toilet so that my eyes do not give evidence against me on the Day of Judgement.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
٭…٭…٭
There were two brothers in the blessed age of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. One of them used to come to the Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم to get religious knowledge. (One day), the other brother who was the breadwinner complained to the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم of his brother (i.e. he has put entire burden of earning over my shoulders. He should help me in my business). The Holy Prophet صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم said, ‘Perhaps! You are obtaining your sustenance by the blessing of him.’
(Jāmi’ Tirmiżī, vol. 4, pp. 154, Ḥadīš 2352)
٭…٭…٭
Sayyidunā Imām Shafi’ī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has said: Four things improve eyesight: (1) Sitting facing the Qiblaĥ, (2) applying kohl before going to sleep (3) Seeing greenery (4) keeping clothes neat and clean.
(Iḥyā-ul-‘Ulūm, vol. 2, pp. 27)
٭…٭…٭
Take almost 12 grams of onion juice and 25 grams of honey. Mix and heat them. Then, drink this mixture. اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ Your voice will get normal. But this treatment will not benefit the patient of syphilis (i.e. a kind of sexual disease) and leprosy. (Do not start this treatment without consulting the doctor.)
Salah
For Islamic Sisters
حَیض و نِفاس کا بَیان
Hayz-o-Nifas ka Bayan
Menstruation &
Post-Natal Bleeding
اَلۡـحَـمۡـدُ لِـلّٰـہِ رَبِّ الۡـعٰـلَـمِیۡنَ وَ الـصَّـلٰـوۃُ وَ الـسَّـلَامُ عَـلٰی سَـیِّـدِ الۡـمُـرۡ سَـلِـیۡنَ
اَمَّـا بَــعۡـدُ فَـاَعُـوۡذُ بِـا لـلّٰـہِ مِـنَ الـشَّـیۡـطٰنِ الـرَّجِیۡمِؕ بِـسۡمِ الـلّٰـہِ الـرَّحۡـمٰنِ الـرَّحِـیۡمِؕ
A beggar once begged something from some unbelievers who sent him to Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم who was standing there at a short distance away. The unbelievers did so with the intention of ridiculing Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم. When the beggar asked Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم to give him something, he رَضِىَ اللهُ تَعَالٰی عَنْهُ recited Ṣalāt-‘Alan-Nabī ten times and blew on the beggar’s hand. Then, ordering the beggar to close his fist and open it in front of the unbelievers, he رَضِىَ اللهُ تَعَالٰی عَنْهُ sent him to them.
The unbelievers were laughing expecting nothing to happen. When the beggar opened his fist, it was surprisingly full of gold dinars! Having seen this great saintly miracle (Karāmaĥ), many unbelievers embraced Islam. (Rāḥat-ul-Qulūb, pp. 72)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Allah عَزَّوَجَلَّ has said:
وَ یَسۡـَٔلُوۡ نَکَ عَنِ الۡمَحِیۡضِؕ قُـلۡ ہُوَ اَذًی ۙ فَاعۡتَزِلُوا ا لنِّسَآءَ فِی الۡمَحِیۡضِ ۙ وَلَا تَقۡرَ بُوۡ ہُنَّ حَتّٰی یَطۡہُرۡنَ ۚ فَاِذَا تَطَہَّرۡنَ فَاۡتُوۡ ہُنَّ مِنۡ حَیۡثُ اَمَـرَکُمُ اللّٰہُ ؕ
And they ask you the ruling concerning menstruation; say, ‘It is an impurity, so stay away from women in the days of menstruation, and do not approach them until they have purified themselves; so when they have purified themselves, then come up to them from where Allah has commanded you’.
[Kanz-ul-Īmān (Translation of Quran)] (Part 2, Sūraĥ Al-Baqaraĥ, verse 222)
Commenting on the foregoing verse, Ṣadr-ul-Afāḍil ‘Allāmaĥ Maulānā Sayyid Muhammad Na’īmuddīn Murādābādī عَـلَيْـهِ رَحۡـمَةُ الـلّٰـهِ الۡـهَادِی has stated in Khazāin-ul-‘Irfān: Like the Jews and the Zoroastrians[2], the Arabs also had a deep hatred for menstruating women. They did not even endure to eat, drink and live with them in the same house. Their hatred was so profound that they considered it Ḥarām even to look at them or to talk to them. The Christians, on the other hand, would spend more time with them with great affection and copulate in excess with them. Muslims asked the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم about the ruling on menstruation. Upon that, this verse was revealed and Muslims were commanded to refrain from the imbalance and to adopt moderation. They were informed that sexual intercourse during the menstrual period is prohibited. (Khazāin-ul-‘Irfān, pp. 56)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Normal discharge of blood from the vagina of an adult woman, which is neither because of any ailment nor due to childbirth, is called menstruation. (Baĥār-e-Sharī’at, part 2, pp. 93) Some euphemisms like ‘periods’, ‘menses’, ‘menstrual cycle’, ‘monthly’, [‘monthlies’,] and ‘monthly course’, etc. are commonly used to describe menstruation.
The blood discharged by some ailment [or menstrual disorder] is called Istiḥāḍaĥ. (ibid) Sayyidatunā Umm-e-Salamaĥ رَضِیَ الـلّٰـهُ تَـعَـالٰی عَـنْهَا has said that during the blessed age of the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, a woman had continual blood discharge from her vagina. Umm-e-Salamaĥ رَضِیَ الـلّٰـهُ تَـعَـالٰی عَـنْهَا asked the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم for the Fatwā [verdict]. The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, ‘She should count the days and nights of her regular menses she used to have in the month before she suffered from the disease, and she does not have to offer Ṣalāĥ for as many days and nights in the month as her regular period of menses. After those days have passed, she should perform Ghusl, wrap a piece of cloth around her vagina and then offer Ṣalāĥ.’ (Muwaṭṭā Imām Mālik, vol. 1, pp. 77-78, Ḥadīš 140)
There may be six colours of menstrual discharge: (1) Black (2) Red (3) Green (4) Yellow (5) turbid (6) Muddy. White coloured-liquid is not menstrual blood. (Baĥār-e-Sharī’at, part 2, pp. 95)
Remember! If the fluid discharged from the vagina is not mixed with any blood, it does not invalidate Wuḍū. Nor does it make the clothes impure if it soils them. (ibid, pp. 26)
Note: The blood discharged from the vagina of a pregnant woman is Istiḥāḍaĥ. (Durr-e-Mukhtār, vol. 1, pp. 524)
An adult woman’s body naturally produces excessive blood which turns into nutrition for the baby during her pregnancy and the same converts into milk during her breastfeeding period. If this natural process did not take place, her life would be endangered during the
pregnancy and the breastfeeding period. This is why there is no menstrual discharge during pregnancy and breastfeeding months. If this [excessive] blood is not discharged from the body of a woman who is neither pregnant nor is breastfeeding the baby, then it would result in various diseases. (Baĥār-e-Sharī’at, part 2, pp. 93)
The minimum duration of the menstrual period is three days and three nights, i.e. at least 72 hours. If it is even one minute lesser than 72 hours, then it is not menstruation, but Istiḥāḍaĥ [i.e. bleeding due to some disorder]. The maximum duration for the menstrual period is 10 days and 10 nights or 240 hours.
If the bleeding continues for more than ten days and ten nights, and this is her first experience of menses, then the bleeding during ten days will be considered menses, whereas the bleeding after ten days will be considered Istiḥāḍaĥ. If she has already experienced menses and her usual duration of menses is less than ten days, then the bleeding after her usual duration will be considered Istiḥāḍaĥ. For example, if her usual duration is five days but the bleeding has lasted for ten days any month, then all these ten days will be considered menses. On the contrary, if the bleeding has lasted for 12 days any month, then her usual duration of menses, which is 5 days, will be considered menses and other seven days will be counted as Istiḥāḍaĥ.
If she has no fixed usual duration but rather experiences menses for four days in a month, for example, and for seven days in another month, then the number of the days of her last month’s menstrual period will be counted as her menses and the rest will be counted as Istiḥāḍaĥ.
The minimum age of menses is 9 years and the maximum age is 55[3]. Any woman who has reached the age of 55 years is usually referred to as ‘menopausal’ (i.e. one who is no longer able to bear children or have menstruation). (Baĥār-e-Sharī’at, part 2, pp. 94)
Any blood discharged before the age of 9 or beyond the age of 55 is considered Istiḥāḍaĥ [not menses]. However, if pure blood of the same colour that used to be discharged during menses has discharged even after the age of 55 years, it will still be considered menses.
There must be a gap of at least 15 days between two menstrual periods. (Durr-e-Mukhtār, vol. 1, pp. 524) Islamic sisters should remember or write down the duration of their menstrual period so that they may act on the rulings of Sharī’aĥ properly. If the duration of the menstrual period is not remembered, it may lead to several complications.
Unceasing bleeding throughout the period of menses is not a condition; but rather if bleeding occurs from time to time, it will still be considered menses.
(Durr-e-Mukhtār, vol. 1, pp. 523)
The vaginal bleeding after the birth of a child is called post-natal bleeding [Nifās]. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 37)
There is a common misconception amongst Islamic sisters regarding post-natal bleeding. They assume that post natal bleeding period is (always) forty days, whereas this is quite wrong. Please read the essential details of this ruling:
The maximum period of post natal bleeding is 40 days. If the bleeding continues even after 40 days, it indicates an illness. Therefore, the Islamic sister should perform Ghusl as soon as the 40th day passes. If the bleeding stops within a single day, or even if it stops immediately after the delivery, post natal bleeding will be considered to have ended in this case and thus the Islamic sister should perform Ghusl and start offering Ṣalāĥ and observing fast. If the bleeding [that had stopped] recurs within 40 days of the delivery, then all days from delivery to the end of bleeding will be considered post-natal bleeding. For example, if bleeding continues for only two minutes after the delivery and then stops and, as a result, the Islamic sister starts Ṣalāĥ and fasts having made Ghusl, but then bleeding recurs only two minutes before the 40th day is finished, then all the 40 days will be considered the days of post-natal bleeding. The fasts and Ṣalāĥs offered during this period are all wasted. If she has offered the Qaḍā of any Farḍ or Wājib Ṣalāĥ or fast in these days, she is required to repeat them. (Extracted from: Fatāwā Razawiyyaĥ, vol. 4, pp. 354-356)
If a woman experiences post-natal bleeding for more than 40 days and nights after she has given birth to her first child, then 40 days and nights will be considered as post-natal bleeding period and any bleeding beyond 40 days and nights will be considered as Istiḥāḍaĥ. If she has already given birth to a child but has forgotten the duration of her previous post-natal bleeding, then the ruling stays the same
for her, that is the first 40 days and nights are considered as post-natal bleeding and the rest as Istiḥāḍaĥ.
If she has remembered the number of the days of her previous post-natal bleeding - for example, her previous post-natal bleeding lasted for 30 days and nights, so this time round, 30 days and nights will be considered as post-natal bleeding and the rest as Istiḥāḍaĥ. For instance, her previous post-natal bleeding on the birth of her first child lasted for 30 days and nights but this time it lasted for 50 days and nights. In this case, first 30 days and nights will be considered as post-natal bleeding and the rest 20 days will be considered as Istiḥāḍaĥ. (Baĥār-e-Sharī’at, part 2, pp. 99)
If a woman suffers a miscarriage after any part of the foetus such as the arm, the leg or fingers had formed, then the bleeding [after the miscarriage] is considered post-natal bleeding. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 37)
Otherwise, [if no part of the foetus has formed and] bleeding has lasted for more than three days and nights, preceded by 15 days in the state of purity, then the bleeding will be considered menses. If bleeding stops before three days; or fifteen days in the state of purity have not yet passed, then the bleeding will be considered Istiḥāḍaĥ. (Baĥār-e-Sharī’at, part 2, pp. 99)
The period from birth to the end of the post-natal bleeding is typically referred to as the maternity period. During this period, the woman is allowed to leave the maternity ward (or her room etc.) and there is no harm in sitting and eating with her or even eating her leftover food. Some Islamic sisters even separate the dishes used by the
woman experiencing post-natal bleeding and consider those dishes impure, مَـعَـاذَ الـلّٰـه عَزَّوَجَلَّ. It is essential to give up such evil traditions. Likewise, it is also a fabricated concept that the woman must perform Ghusl with 40 jugs of water after her post-natal bleeding has ended otherwise the Ghusl will be invalid. The correct ruling is that she can use as much water as needed.
1. During Istiḥāḍaĥ [menstrual disorder], the woman is not exempted from offering Ṣalāĥ and observing fast, nor is intercourse Ḥarām with her. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 39)
2. It is permissible for a woman suffering Istiḥāḍaĥ to enter the Holy Ka’baĥ, to perform Ṭawāf, to touch and recite the Quran after making Wuḍū. (Rad-dul-Muḥtār, vol. 1, pp. 544)
3. If her Istiḥāḍaĥ has intensified to such an extent that she does not have a chance to make Wuḍū and offer Farḍ Ṣalāĥ due to continuous bleeding, and the time of one Farḍ Ṣalāĥ from beginning to end has passed in the same state, then she will be considered Ma’żūr by Sharī’aĥ. In such a case, she can offer as many Ṣalāĥs as she wants with one Wuḍū because bleeding will not invalidate her Wuḍū. (Baĥār-e-Sharī’at, part 2, pp. 107)
4. If she is able to prevent bleeding by using a piece of cloth etc. for as long as she can make Wuḍū and offer Farḍ Ṣalāĥ, then she will not be considered Ma’żūr. (ibid)
1. It is Ḥarām to offer Ṣalāĥ and observe fasts in the state of menses and post-natal bleeding. (Baĥār-e-Sharī’at, part 2, pp. 102; Fatāwā ‘Ālamgīrī, vol. 1, pp. 38)
2. During these days, she is exempted from offering Ṣalāĥ and is not even required to offer their Qaḍā. However, it is Farḍ for her to observe the Qaḍā of the missed fasts after she has attained purity. (Baĥār-e-Sharī’at, part 2, pp. 102; Durr-e-Mukhtār, vol. 1, pp. 532)
This seems to be a trial for some Islamic sisters because they do not observe the Qaḍā of these fasts. Please do offer the Qaḍā of the missed fasts [of Ramadan]. Otherwise, no one can bear the torment of Hell.
3. It is Ḥarām for a woman experiencing menses or post-natal bleeding to recite the Holy Quran whether from memory or by reading it from a printed copy. Likewise, it is also Ḥarām for her to touch it. However, if the Quran is wrapped up in a covering, there is no harm in touching the covering. (Baĥār-e-Sharī’at, part 2, pp. 101)
4. Except for the Holy Quran, she is absolutely allowed to recite all Waẓāif, Kalimaĥ, and Ṣalāt-‘Alan-Nabī etc. In fact, it is Mustaḥab for her to make Wuḍū and recite Ṣalāt-‘Alan-Nabī and Waẓāif at Ṣalāĥ timings for as long as it usually takes her to offer Ṣalāĥ so that she may maintain her habit of offering Ṣalāĥ. (Baĥār-e-Sharī’at, part 2, pp. 101, 102)
5. Intercourse is Ḥarām during menses and post-natal bleeding. If the wife is in this state, it is not permissible for the husband to touch any of his body parts to the body area of his wife from navel to knees regardless of whether or not lust exists. This ruling will apply when there is no piece of cloth etc. in between. If there is a piece of cloth in between, preventing the warmth of the body to be felt, then there is no harm. As for touching and kissing the body area above the naval and below the knees, it is permissible for the husband. (ibid, pp. 104) When in this state, it is permissible for the wife to touch any part of her husband’s body. (ibid, pp. 105)
6. It is Ḥarām for an Islamic sister to enter Masjid in the state of menses and post-natal bleeding. However, if she is frightened of being attacked by some robber or beast or is in such a desperate situation that she feels strongly compelled to enter Masjid, then she can, but she should make Tayammum before entering. (ibid, pp. 101, 102)
7. If an Islamic sister experiencing menses or post-natal bleeding enters the Eid-Ṣalāĥ ground, there is no harm in it. (ibid, pp. 102) Likewise, she can also enter Finā-e-Masjid[4]. For example, the Sunnaĥ-Inspiring Ijtimā’ of Islamic sisters used to be held in past at the vast basement of Dawat-e-Islami’s global Madanī Markaz Faizān-e-Madīnaĥ, Bāb-ul-Madīnaĥ, Karachi. This basement is Finā-e-Masjid. Islamic sisters can go there during their menses or post-natal bleeding and participate in the Ijtimā’. They can even deliver Bayān, recite Na’at or lead Du’ā.
8. Remaining outside the Masjid, if an Islamic sister experiencing menses or post-natal bleeding picks something up or puts it down in the Masjid only by extending her hand, it is permissible. (Baĥār-e-Sharī’at, part 2, pp. 102)
9. When experiencing menses or post-natal bleeding, it is Ḥarām for an Islamic sister to enter the Ka’baĥ. To perform its Ṭawāf in this state even from outside Masjid-ul-Ḥarām is also Ḥarām. (ibid)
10. If the husband fears that he will not be able to control himself while sharing the bed with his wife experiencing menses or post-natal bleeding, he should separate his bed from his wife’s during
her menses or post-natal bleeding. If there is a high probability that he will not be able to control himself, then it would be a sin for him to share the bed with her. (Baĥār-e-Sharī’at, part 2, pp. 105)
11. It is Kufr to consider it Ḥalāl to have intercourse with wife during her menses or post-natal bleeding. If the husband indulges in intercourse with his wife, considering it a Ḥarām act, then the husband is an extreme sinner and repentance is Farḍ for him. If the husband does so at the beginning of his wife’s menses or post-natal bleeding, it is Mustaḥab for him to give one dinar in charity but if he engages in intercourse near the end, then it is Mustaḥab for him to give half a dinar in charity. (ibid, pp. 104)
Giving gold seems to be the most appropriate act in this case[5]. Therefore, the husband should give this charity so that he is granted shelter from the wrath of Allah عَزَّوَجَلَّ. This does not mean at all that he indulge in intercourse deliberately and give charity afterwards. It is a severe sin after all and could lead him to Hell, مَـعَـاذَ الـلّٰـه عَزَّوَجَلَّ.
It is stated in Durr-e-Mukhtār that the use of this charity is the same as that of Zakāĥ. As for the question whether it is also Mustaḥab for the woman or not to give charity, it is apparent that this ruling is not for women [and only the husband has to give charity]. (Durr-e-Mukhtār, vol. 1, pp. 543)
12. If menses or post-natal bleeding starts in the state of fast, then the fast will become invalid, making it obligatory to observe the Qaḍā of the invalidated fast later on. If the fast is Farḍ then observing its Qaḍā is Farḍ and if it is Nafl then observing its Qaḍā is Wājib. (Baĥār-e-Sharī’at, part 2, pp. 104)
13. If menses stop after complete ten days have passed, intercourse with her is permissible even if she has not yet performed Ghusl, but it is Mustaḥab to perform Ghusl before the intercourse. (ibid, pp. 105)
14. If her menses stop before ten days then it is not permissible to have intercourse unless she has performed Ghusl or the time of the Ṣalāĥ, during which she became pure, has lapsed. (ibid)
15. During menses and post-natal bleeding, Sajdaĥ Tilāwat is Ḥarām. Even if she hears the verse of Sajdaĥ, Sajdaĥ Tilāwat will not become Wājib for her. (ibid, pp. 104)
16. If a woman goes to bed at night in the state of purity [with no traces of menses] but finds the signs of menses after she wakes up in the morning, then menses will be considered to have started since morning. The night will not be counted in her menstrual period. (Baĥār-e-Sharī’at, part 2, pp. 104)
17. During her menses, if a woman wakes up in the morning and finds no traces of menses on her sanitary pad then she will be considered pure since night. (ibid)
18. Women must not offer Ṣalāĥ as long as bleeding continues. However, if bleeding continues beyond complete ten days and nights, she is required to perform Ghusl and resume offering Ṣalāĥ. If the last menstrual period was ten days [then she does not have to offer Qaḍā of any missed Ṣalāĥ]. But, if the last menstrual period was less than ten days – for example, the last menstrual period lasted for six days – then [after ten days] she is required to start offering Ṣalāĥ and offer the missed Ṣalāĥ of the previous four days as Qaḍā. Similarly, if the last menstrual period lasted for four days, then she will have to offer the missed Ṣalāĥ of the past six days as Qaḍā.
(Fatāwā Razawiyyaĥ, vol. 4, pp. 350)
19. If menses have stopped before ten days, there can be two different rulings in this case:
i. If the menstrual period of the existing month is shorter than her usual menstrual period, i.e. bleeding has stopped this month earlier than the duration it lasted the last month, then intercourse is not permissible for the time being even if she has performed Ghusl.
ii. If menstrual period is not shorter than her usual period – for example, her menstruation lasted for seven days the last month, and this month also it lasted for 7 or 8 days, or she has experienced the very first menstruation in her life which has stopped within ten days – then intercourse can only be permissible in all these cases when any of the following two conditions is met:
a. The woman is required to make Ghusl. If water is not available or she is ill, she can make Tayammum but she is also required to offer Ṣalāĥ afterwards. If she has made Tayammum but has not offered Ṣalāĥ, then only Tayammum will not be sufficient.
b. If she has not made Ghusl and any Farḍ Ṣalāĥ has been Farḍ upon her, i.e. the time of any of the five daily Ṣalāĥ has lapsed, letting her have so much time that she could make Ghusl, cover her body from head to toe and begin her Ṣalāĥ by saying the Takbīr Taḥrīmaĥ, then intercourse with her even without her making Ghusl will be permissible in this case.
(Fatāwā Razawiyyaĥ referenced, vol. 4, pp. 352)
٭…٭…٭
20. Blood is discharged during post-natal bleeding period. If water-like fluid is discharged, it is not post-natal bleeding. However, if bleeding recurs anytime within the period of forty days, the entire period from delivery to the end of bleeding will be considered post-natal bleeding including the days in which there was no bleeding. For example, if bleeding stops only two minutes after the delivery and, assuming that she has been pure, the Islamic sister starts Ṣalāĥ and fasts having made Ghusl, but then bleeding recurs only two minutes before the 40th day is finished, then all the 40 days will be considered post-natal bleeding period. The fasts and Ṣalāĥs offered during this period are all wasted. If she has offered Qaḍā of any Farḍ or Wājib Ṣalāĥ or fast in these days, she is required to repeat them. (Fatāwā Razawiyyaĥ referenced, vol. 4, pp. 354)
21. Eating the food cooked by a menstruating woman and having a meal with her are both permissible. To avoid these things is the practice of the Jews and the fire-worshippers. (ibid, pp. 355)
1. During menstrual period and post-natal bleeding, the Islamic sister can deliver Dars and Bayān. Likewise, there is no harm in touching Islamic literature (religious books). However, it is Ḥarām for her to touch even the tip of her finger or any other part of her body to the Holy Quran. Similarly, if a verse of the Holy Quran, nothing else, is written on a piece of paper then she is not allowed to touch it – neither the back nor the front, nor any other part of the paper. She cannot even hold it by its corner.
2. It is Ḥarām to touch or recite the Quran or any of its verses or translation.
3. If a copy of the Quran is wrapped in a covering, then it is permissible to touch this covering. Likewise, it is also permissible to hold the Quran with a handkerchief or a piece of cloth that is not considered to be belonging to one’s dress or to the Quran. It is Ḥarām to hold the Quran with one’s sleeve, or with a corner of the scarf or shawl whose one end is over the shoulder because they are all considered to be belonging to one’s clothing - like covering used to be considered to be belonging to the Quran. (Baĥār-e-Sharī’at, vol. 2, pp. 48)
4. It is permissible to recite a verse of the Quran such as بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ with the intention of Du’ā or for seeking blessing from it. To say اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَ with the intention of thanking Allah عَزَّوَجَلَّ or after sneezing is permissible. Reciting اِنَّا لِلّٰهِ وَ اِنَّآ اِلَيۡهِ رٰجِعُوۡنَ upon hearing bad news or reciting the whole Sūraĥ Al-Fātiḥaĥ or Āyat-ul-Kursī or the last three verses of Sūraĥ Al-Ḥashr, from هُوَ اللّٰهُ الَّذِيۡ لَآ اِلٰهَ اِلَّا هُوَ till the end of the Sūraĥ with the intention of glorifying Allah عَزَّوَجَلَّ is also permissible provided the intention is not to recite the Holy Quran.
Likewise, she can also recite the last three Sūraĥs of the Quran without the word ‘قُـلۡ’ with the intention of glorifying Allah عَزَّوَجَلَّ. She cannot recite them with the word ‘قُـلۡ’ even with the intention of glorifying Allah عَزَّوَجَلَّ because reciting them with the word ‘قُـلۡ’ is an obvious indication of the Quran being recited. Intention can have no effect on the ruling in this case. (Baĥār-e-Sharī’at, vol. 2, pp. 48)
5. There is no harm in making Żikr, reciting Waẓāif, Ṣalāt-‘Alan-Nabī, Na’at and reply to Ażān, etc. She can also partake in the gathering of Żikr and can also lead it.
6. Particularly remember that Ṣalāĥ and fasts are Ḥarām (during these days). (ibid, pp. 102)
7. Do not offer Ṣalāĥ during these days, even out of deference, because Islamic jurists رَحِمَهُمُ الـلّٰـهُ تَـعَالٰی have stated: ‘To offer Ṣalāĥ without Wuḍū knowingly without a valid excuse is Kufr provided the one doing so considers it permissible or does so as a joke’. (Minḥ-ur-Rauḍ Al-Azĥar, pp. 468)
8. There is no Qaḍā of the Ṣalāĥ missed during these days but one is required to keep the missed fasts of Ramadan as Qaḍā. (Baĥār-e-Sharī’at, part 2, pp. 102)
Nafl fasts will not be accepted unless Farḍ fasts are observed. Every Islamic sister is urged and strongly advised to read the details of these issues from pages 91 to 109 of the second part of the book ‘Baĥār-e-Sharī’at’ published by Maktaba-tul-Madīnaĥ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
تُوۡبُوۡا اِلَى اللّٰه اَسۡتَغۡفِرُ اللّٰه
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
٭…٭…٭
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, Dawat-e-Islami, a global & non-political religious movement for the preaching of Quran and Sunnaĥ, provides an opportunity to sympathize with Muslims and gain blessings in the worldly life as well as in the afterlife. Millions of those drowning in the sea of sins are being rescued by Dawat-e-Islami that is a unique Madanī movement of Aĥl-ul-Ḥaq [rightly-guided people].
Let me tell you a faith-refreshing marvel of the Madanī environment of Dawat-e-Islami: ‘There was a massive earthquake in the eastern part of Pakistan on Saturday, Ramadan 3, 1426 A.H. (October 8, 2005). Hundreds of thousands of people perished in this massive earthquake. Among the victims was a nineteen year old martyr, Nasrīn ‘Aṭṭāriyyaĥ Bint-e-Ghulām Mursalīn of Mīrātasauliyān in Muzaffarabad (Kashmir). She used to attend the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami.
For some unavoidable reasons, her father and other family members had to open her grave at around 10 p.m. on Monday night 8 Żul-Qa’da-til-Ḥarām, 1426 A.H. (December 10, 2005). As the grave was opened, those present there smelt a pleasant fragrance emanating from her grave. Nasrīn ‘Aṭṭāriyyaĥ’s shroud was in its original state and her body was still fresh even after seventy days of her martyrdom.
May Allah عَزَّوَجَلَّ have mercy on her and forgive us without accountability for her sake!
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Salah
For Islamic Sisters
زنانِی بِیمارِیوں کے گَھرَیلُو عِلاج
Zanani Bimariyon kay Gharaylu Ilaj
Home Remedies
For Women’s Diseases
اَلۡـحَـمۡـدُ لِـلّٰـہِ رَبِّ الۡـعٰـلَـمِیۡنَ وَ الـصَّـلٰـوۃُ وَ الـسَّـلَامُ عَـلٰی سَـیِّـدِ الۡـمُـرۡ سَـلِـیۡنَ
اَمَّـا بَــعۡـدُ فَـاَعُـوۡذُ بِـا لـلّٰـہِ مِـنَ الـشَّـیۡـطٰنِ الـرَّجِیۡمِؕ بِـسۡمِ الـلّٰـہِ الـرَّحۡـمٰنِ الـرَّحِـیۡمِؕ
The Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘When those who love each other for the sake of Allah عَزَّوَجَلَّ meet and shake hands, and send Ṣalāt upon the Prophet (صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم), their future and past sins are forgiven before they leave each other.’
(Musnad Abī Ya’lā, vol. 3, pp. 95, Ḥadīš 2951)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Islamic sisters! Everyone has different bodily characteristics. Sometimes a medicine works wonders for a person but the same medicine turns out to be fatal for the other. Therefore, it is essential for you to consult a lady physician before you start the treatment listed in books (including this one) or suggested by people. Accept also this Madanī pearl that instead of changing doctors again and again, one should receive treatment from only one lady physician because she will get aware of your bodily nature.
Islamic sisters should eat plenty of the following things to get rid of chronic womanly diseases and to stay safe from them:
1. Beets (2) Leafy vegetables (3) Greens (4) Soya beans
5. Chaulāī Sāg (a type of greens) (6) Mustard greens (Sarsaun)
7. Curry leaves (do not take out and discard the curry leaves from the curry. Patients as well as those healthy should eat them.)
8. Coriander leaves (9) Mint leaves
10. Black and white chickpeas (11) Lentils
12. Bread made from unsifted flour. (One can buy brown flatbread or [whole wheat] brown bread from bakers.)
If menstrual discharge does not flow freely or flows with cramps or does not flow at all, it results in several different ailments like dizziness, headaches, [high level of unwanted toxins in] blood resulting in problems like itching, pimples, skin blemishes etc.
Besides other problems, menstrual disorders could also lead to nightmares. Although some exorcists frighten women, diagnosing it as being a result of evil spirits on her, in reality that is not the case. Anyway, the Islamic brother or sister having nightmares due to any reason should recite ‘يَـا مُتَكَبِّرُ’ 21 times (with Ṣalāt-‘Alan-Nabī once before and after it) at the time of sleeping. Reciting it regularly will ward off nightmares, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
1. If a woman suffers excessive discharge, [heavy bleeding] and dizziness, she should take some Tulsī[6] juice with a tablespoon of honey. This will prove to be a very effective medicine.
2. Boil 6 grams of whole coriander seeds in 500 ml of water until half of the water evaporates. Then add one tablespoon of honey and drink it while it is lukewarm. In a short span of time, you will see improvement in your condition, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. (Duration of remedy: 20 days)
1. Eating asafetida (also called Ĥīng in Urdu) shrinks the womb, regulating menstrual periods.
2. Add 12 grams of black sesame seeds in 250 ml of water and boil until only one-fourth of the water is left. Then add some natural brown sugar[7] and bring it to a boil again. After this mixture cools down, drink it. It will help reduce menstrual cramps and regulate the menstrual cycle as well, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
3. Eating raw onions also promotes healthy bleeding and eliminates pain.
1. If you do not get any menstrual periods because of hotness or dryness then take one cup of aniseed extract, add one teaspoon of peeled watermelon seeds and one tablespoon of honey. Take
this mixture, once in morning and once in the evening. This will help, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. Drink plenty of water also. If possible drink 12 glasses of water every day.
2. Boil 25 grams of natural brown sugar and 25 grams of aniseeds in one litre of water. When about a cup of water is left, sieve and sip it, while it is hot. Continue drinking this, once in the morning and once in the evening, until you are cured.
3. With every meal, swallow a clove of finely chopped garlic. It is better to boil it and drink its water. (Before Ṣalāĥ, Żikr and reciting Ṣalāt-‘Alan-Nabī, cleanse your mouth until the foul smell is removed.)
4. Mix three dry dates, 10 grams of almonds, 10 grams coconut powder, and 20 grams green raisins in warm milk. Take this mixture daily, during the days of the menstrual period.
5. Take 25 grams of aniseeds with milk daily one week before the onset of the menstrual period.
6. Potatoes, Masūr[8] Dāl (lentils), and dried eating items also hamper the flow of menstrual fluids. Therefore, refrain from these foods during the menstrual period.
If someone has menstruation coupled with cramps, then boil 25 grams of natural brown sugar and 15 grams of carrot seeds in two glasses of water. After half of the water has evaporated, sieve and drink. She will start having menstruations without cramps, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
1. After every Ṣalāĥ both husband and wife should recite three times this Du’ā of [Prophet] Ibrāĥīm عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام, which is stated in the Holy Quran. (Recite Ṣalāt-‘Alan-Nabī once before and after the Du’ā):
رَبِّ اجْعَلْنِیْ مُقِیْمَ الصَّلٰوةِ وَ مِنْ ذُرِّیَّتِیْ ﳓ رَبَّنَا وَ تَقَبَّلْ دُعَآءِ(۴۰)
رَبَّنَا اغْفِرْ لِیْ وَ لِوَالِدَیَّ وَ لِلْمُؤْمِنِیْنَ یَوْمَ یَقُوْمُ الْحِسَابُ۠(۴۱)
2. After every Ṣalāĥ both husband and wife should recite three times this Du’ā of [Prophet] Zakariyyā عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام, which is stated in the Holy Quran. (Recite Ṣalāt-‘Alan-Nabī once before and after the Du’ā):
رَبِّ هَبْ لِیْ مِنْ لَّدُنْكَ ذُرِّیَّةً طَیِّبَةًۚ-اِنَّكَ سَمِیْعُ الدُّعَآءِ(۳۸)[9]
3. Grind a nutmeg into fine powder and divide it in seven equal parts. The woman should take one part every morning with water. Continue taking this for three months but do not take it during the days of menstruation.
4. At night take 12 grams of aniseeds and 50 grams of Gulqand[10] with warm milk.
5. Ingredients: 500 grams sugar, 500 grams aniseeds, 250 grams almonds and 500 grams Daysī Gĥī (clarified butter). Preparation method: Grind aniseeds into a fine powder and mix it with warm Daysī Gĥī and sugar. Then remove it from the stove and garnish with chopped almonds. Directions: From the first day of the onset of the menstrual period, both husband and wife should start taking 30 grams of this paste daily in the mornings and evenings, with some milk. (Duration of remedy: At least 92 days)
1. To relieve labour contraction pains and dizziness, take asafetida (Ĥīng) sautéed in Daysī Gĥī, with some Daysī Gĥī.
2. If a pregnant woman suffers from loss of appetite, let her have a tablespoon of ginger juice mixed with a teaspoon of natural brown sugar and a quarter spoon of Ajmā [carom seed] powder in the morning and evening each day. This will increase her appetite.
3. If woman has a fever during pregnancy or backache after delivery, then mix half tablespoon of powdered dry gingerroot, half tablespoon of Ajmā [carom seed] powder with half tablespoon of Daysī Gĥī and give it to her in the morning and evening of each day. She will get relief, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
4. Pregnant woman should eat an orange and only one small apple daily. Even in compulsion, she should take the least
amount of iron supplements. She will be protected from all ailments and have beautiful babies, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. Eating apples and taking iron supplements might result in babies with darker complexion.
5. For vomiting, nausea, indigestion, bloating of belly because of gas, congestion, stomachache, and other such ailments during pregnancy, it will be beneficial to take half tablespoon of Ajmā [carom seed] powder with lukewarm water in the morning and evening each day.
6. If a pregnant woman takes 3 grams of coriander powder, and 12 grams of sugar mixed in rice-wash (that is the water used to wash rice before cooking), it should help mitigate vomiting.
If the pregnant woman eats plenty of muskmelons then she will have beautiful and healthy children, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. And if she eats plenty of black eyed [Laubiyā] beans she will have intelligent children, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
Reading Sūraĥ Maryam (part 15) during pregnancy is extremely helpful in relieving various pregnancy-related problems as well as easing labour and delivery. Pregnant woman should recite it daily and blow on herself or someone else can also recite it and blow on her. If she cannot read it daily, then she should read it whenever the pain intensifies or if the baby’s position has flipped in the womb. She will see its blessings, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
If the term of the pregnancy is completed and the labour pains have not yet started, take 30 to 40 grams of very old natural brown sugar and dissolve it in 100 grams of hot water. After all the natural brown sugar has dissolved into water, add 2 grams of borax powder and 2 grams of hydrated alum. Take this mixture [with the consultation of your gynecologist], you will have an easy delivery, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
Recite the first 5 verses of Sūraĥ Al-Inshiqāq three times. (Recite Ṣalāt-‘Alan-Nabī three times before and after the verses.) Every time, recite بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ before reciting the verses. Then blow on water and drink it. Repeat this procedure daily. Keep reciting these verses from time to time as well. Someone else can also recite it and then blow on water for you. The baby will be back into its normal position, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. This procedure is also beneficial for relieving labour pains.
1. Grind 3 grams of sugar with 3 grams of cumin seeds. Mix this powder in rice-wash (that is the water used to wash rice before cooking). Take this suspension in a sufficient amount, white discharge will stop, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
2. Eat one ripe banana with 6 grams of pure Gĥī, the white discharge will cease, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
1. Write لَآ اِلٰهَ اِلَّا اللّٰهُ 55 times on a piece of paper. (You don’t have to put the diacritical marks [A’rāb] but leave the circles of both ‘ه’ open). Fold the paper as needed and then have it sealed with wax or get it coated with plastic; then wrap it with a piece of cloth or leather or rexine and tie it around her arm or neck as a Ta’wīż. The pregnancy will be safeguarded and the baby will be shielded from adversities and calamities, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
Recite لَآ اِلٰهَ اِلَّا اللّٰهُ 55 times (with Ṣalāt-‘Alan-Nabī once before and after it) and blow on water and store it. As soon as the baby is born, apply some of this water on the newborn’s face. The baby will be intelligent and will also be safeguarded from paediatric illnesses, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
If you recite لَآ اِلٰهَ اِلَّا اللّٰهُ 55 times, with Ṣalāt-‘Alan-Nabī once before and after it, and blow on olive oil and then softly massage this oil on the infant’s body, it will be very beneficial. Insects and other harmful creatures will stay away from the baby, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. This oil can be equally useful for massaging adults for muscular pain. (Faizān-e-Sunnat, vol. 1, pp. 995)
2. Write لَآ اِلٰهَ اِلَّا اللّٰهُ 11 times on a plate (or a piece of paper, you don’t have to put the diacritical marks [A’rāb] but leave the circles of both ‘ه’ open). Then rinse the writing with a little water and give this water to the pregnant woman. She will be protected from having a miscarriage, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
If a woman does not have breast milk or has less breast milk, this water will also be beneficial for her, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. It is
optional whether all the water is given to her in one day or everyday for several days; one may do it either way.
3. Write يَـا حَيُّ يَـا قَيُّوۡمُ 111 times on a piece of paper and tie it around the belly of a pregnant woman. Let it remain tied to her belly until she gives birth (there is no harm in untying it for a while, as needed). The pregnancy will be protected and she will give birth to a healthy baby, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
(Faizān-e-Sunnat, vol. 1, pp. 1296)
4. To protect the pregnancy, recite Sūraĥ Ash-Shams (part 30) once daily from the onset of the pregnancy until the baby is weaned from breastfeeding.
5. If there is a fear of a miscarriage, the husband should make a circle ten times with his index finger on his wife’s belly after Ṣalāt-ul-Fajr daily. He should recite يَـا مُبۡتَدِئُ every time he circles his finger.
6. After the five daily Ṣalāĥ, the pregnant woman should put her hand on her belly and recite seven times يَـا رَقِيۡبُ, she will not have a miscarriage, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
7. If a woman who has had several miscarriages, should swallow 21 seeds of dry coriander daily, in the morning, and two pinches of black cumin daily, in the evening with cold water from the onset of her pregnancy till the last day. She will give birth to a healthy baby after the completion of pregnancy period, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Take 3 dried figs after breakfast. It will prove to be an effective treatment for leucorrhoea, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
1.
ٓ
Placing your hand on the painful area, recite Sūraĥ Al-Fātiḥaĥ once and the following Du’ā 7 times with Ṣalāt-‘Alan-Nabī
once before and after it and then blow on the painful part. The Du’ā is: اَللّٰهُمَّ اَذۡهِبۡ عَنِّيۡ
سُوءَ مَا اَجِدُ (i.e. Yā Allah عَزَّوَجَلَّ! Relieve me of this illness.) Do it daily. If someone else does this for the patient, then
in the Du’ā, they should replace ‘عَنِّيۡ’ with ‘عَنۡهُ’ for man
and ‘عَنۡهَا’ for woman. (Duration of remedy: Until cure is granted.)
2. Recite ‘يَـا مُحۡيِيۡ’ 7 times and blow on yourself if you have a gastric pain, stomach-ache, backache, sciatica pain, or any bodily pain or if there is a fear of loss of any part of body. (Duration of remedy: Until cure is granted.)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Salah
For Islamic Sisters
کپڑے پاک کرنے کا طَرِیقَہ
Kapray Pak kernay ka Tariqah
Method of
Purifying Clothes
(With Explanations of Impurities)
اَلۡـحَـمۡـدُ لِـلّٰـہِ رَبِّ الۡـعٰـلَـمِیۡنَ وَ الـصَّـلٰـوۃُ وَ الـسَّـلَامُ عَـلٰی سَـیِّـدِ الۡـمُـرۡ سَـلِـیۡنَ
اَمَّـا بَــعۡـدُ فَـاَعُـوۡذُ بِـا لـلّٰـہِ مِـنَ الـشَّـیۡـطٰنِ الـرَّجِیۡمِؕ بِـسۡمِ الـلّٰـہِ الـرَّحۡـمٰنِ الـرَّحِـیۡمِؕ
(With Explanations of Impurities)
The Beloved and Blessed Prophet صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم has said: ‘The one who recites Ṣalāt upon me hundred times, Allah عَزَّوَجَلَّ writes between both of his eyes that he is free from hypocrisy and hellfire, and He عَزَّوَجَلَّ will keep him with martyrs on the Day of Resurrection.’ (Majma’-uz-Zawāid, vol. 10, pp. 253, Ḥadīš 17298)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
There are two types of impurity:
1. Najāsat-e-Ghalīẓaĥ (intense impurity)
2. Najāsat-e-Khafīfaĥ (light impurity)
(Fatāwā Qāḍī Khān, vol. 1, pp. 10)
1. Anything excreted from the human body, causing Ghusl or Wuḍū to become Wājib is Najāsat-e-Ghalīẓaĥ – for example,
faeces, urine, flowing blood, pus, a mouthful of vomit, menses, post-natal bleeding, semen, Mażī, Wadī[12].
(Fatāwā ‘Ālamgīrī, vol. 1, pp. 46)
2. The blood that has not flowed out of the wound is pure. (Fatāwā Razawiyyaĥ (referenced), vol. 1, pp. 280)
3. The water coming out of an aching eye is Najāsat-e-Ghalīẓaĥ. Similarly, the water coming out of the navel or the nipple due to pain is also Najāsat-e-Ghalīẓaĥ. (ibid, vol. 1, pp. 269-270)
4. The flowing blood of every land animal as well as the meat and fat of the carrion are Najāsat-e-Ghalīẓaĥ. (Carrion is an animal that has circulating blood and has died without Sharī’aĥ-compliant slaughter. Moreover, an animal slaughtered by a fire-worshipper, an idol-worshipper or a Murtad [i.e. religious apostate] is also carrion even if such a person has slaughtered a Ḥalāl animal like a goat etc. by reciting بِسۡـمِ اللّٰهِ اَللّٰهُ اَكۡبَرُ . The meat and the skin of this animal has become impure. However, if a Muslim has slaughtered even a Ḥarām animal according to the Shar’ī method, its meat is pure but eating this meat is Ḥarām. This ruling does not apply to the pig which is Najis-ul-‘Ayn i.e. which can never be purified in anyway.)
5. Faeces and urine of Ḥarām quadrupeds [i.e. four legged-animals] like the dog, the lion, the vixen, the cat, the rat, the donkey, the mule, the elephant and the pig; and the manure of the horse.
6. Faeces of every Ḥalāl quadruped like the cow, the buffalo, the goat, the camel.
7. droppings of a bird which cannot fly high like the hen and the duck — whether the bird is small or big.
8. every type of wine and intoxicating toddy.
9. the faeces and urine of the snake.
10. the meat of those wild snakes and frogs which have circulating blood even if they are slaughtered. Similarly, their skin even if it is tanned.
11. the meat, bones and hair of a pig even if it is slaughtered. All these are Najāsat-e-Ghalīẓaĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 112-113)
12. The blood of the lizard and the chameleon is Najāsat-e-Ghalīẓaĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 113)
13. The secretion of an elephant’s trunk and the saliva of the lion, the dog, the leopard and other four-legged beasts are Najāsat-e-Ghalīẓaĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 113)
There is a widespread misconception that the urine of suckling infants is not impure because they do not eat any food. This is quite wrong. The urine and faeces of even suckling infants is Najāsat-e-Ghalīẓaĥ. Similarly, if a suckling infant vomited a mouthful of milk, it is also Najāsat-e-Ghalīẓaĥ. (Derived from: Baĥār-e-Sharī’at, vol. 2, pp. 112)
The ruling on ‘Najāsat-e-Ghalīẓaĥ’ is that if it soils the body or a piece of cloth in the quantity that has exceeded a dirham, it is Farḍ to purify it. If offered without purifying it, the Ṣalāĥ will not be valid. To offer Ṣalāĥ knowingly in this state is a grave sin. Moreover, if
Ṣalāĥ is offered in this state considering the Ṣalāĥ unimportant, then it is Kufr (unbelief). If Najāsat-e-Ghalīẓaĥ has soiled the body or a piece of cloth equal to the quantity of a dirham, then it is Wājib to purify it. If offered without purifying the body or the cloth, the Ṣalāĥ will be Makrūĥ Taḥrīmī and it will be Wājib in this case to repeat such Ṣalāĥ after purifying the cloth or the body. Offering Ṣalāĥ deliberately without purification is a sin. If Najāsat-e-Ghalīẓaĥ has soiled the body or a piece of cloth less than the quantity of a dirham, it is Sunnaĥ to purify it. If offered without purifying it, the Ṣalāĥ will be valid but contrary to Sunnaĥ. It is better to repeat such a Ṣalāĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 111)
٭…٭…٭
Here is an explanation of what is meant by Najāsat-e-Ghalīẓaĥ being more, less or equal to the quantity of a dirham. If Najāsat-e-Ghalīẓaĥ is thick like faeces, dung etc., one dirham refers to the weight equal to 4.50 Masha (i.e. 4.374 gm). Therefore, thick Najāsat-e-Ghalīẓaĥ being more or less than a dirham implies that it is more or less than 4.50 Masha in weight. If Najāsat-e-Ghalīẓaĥ is thin like urine etc., one dirham refers to particular dimensions which can be ascertained in the following way. Keep the palm flat and spread it widely, then pour water onto it slowly until no more water could stay within it. Now the dimension of this water [i.e. the space of the palm covered by this water] refers to one dirham.
(Baĥār-e-Sharī’at, vol. 2, pp. 111)
If Najāsat-e-Ghalīẓaĥ has soiled different parts of the body or those of a piece of cloth in such a way that no part is soiled with it equal to one dirham but it is collectively equal to one dirham (i.e. the total
amount of impurity from different parts is equal to one dirham), then it will be considered as being equal to one dirham. And if it is more than one dirham, then it will be considered as being more than one dirham. In case of Najāsat-e-Khafīfaĥ also, the same ruling will apply on the basis of the total amount of impurity.
(Baĥār-e-Sharī’at, vol. 2, pp. 115)
Najāsat-e-Khafīfaĥ includes:
C The urine of the animals whose meat is Ḥalāl (e.g. the cow, the ox, the buffalo, the goat, the camel etc.) and the urine of the horse
C The droppings of the birds whose meat is Ḥarām, whether they are predators or not (e.g. the crow, the kite, the falcon, the hawk etc.) (Baĥār-e-Sharī’at, vol. 2, pp. 113)
The ruling on Najāsat-e-Khafīfaĥ is that if it has soiled a part of the body or clothing in the quantity that is less than one quarter of that part, then it is excused. For example, if a sleeve or a hand is soiled with it in the quantity that is less than one quarter of the sleeve or the hand respectively, then it is excused, which means the Ṣalāĥ offered in this state is valid. However, if the entire one quarter part is soiled with it, then Ṣalāĥ will not be valid unless purity is achieved.
(Baĥār-e-Sharī’at, vol. 2, pp. 111)
The ruling on the cud of every quadruped is the same as on its faeces. (Baĥār-e-Sharī’at, vol. 2, pp. 113; Durr-e-Mukhtār, vol. 1, pp. 620)
When animals bring the swallowed fodder back from the stomach to the mouth and chew it again, this is called cud. The cows and the camels usually keep chewing, drooling at their mouth [i.e. foamy saliva comes out of their mouth]. The foamy saliva etc. coming out of their (i.e. cows, camels) mouth due to chewing the cud is Najāsat-e-Ghalīẓaĥ.
The ruling on the gallbladder of every animal is the same as on their urine. The gallbladder of Ḥarām animals is Najāsat-e-Ghalīẓaĥ while that of Ḥalāl animals is Najāsat-e-Khafīfaĥ. (Durr-e-Mukhtār, vol. 1, pp. 620; Baĥār-e-Sharī’at, vol. 2, pp. 113)
The ruling on the vomit of every animal is the same as on its faeces i.e. the animal whose faeces is pure like the sparrow or the pigeon, its vomit is also pure; and the animal whose faeces is Najāsat-e-Khafīfaĥ like the hawk or the crow, its vomit is also Najāsat-e-Khafīfaĥ. Similarly, the animal whose faeces is Najāsat-e-Ghalīẓaĥ like the hen or the duck, its vomit is also Najāsat-e-Ghalīẓaĥ. Vomit here means the food or the water that has returned from the stomach.
The animal whose faeces is impure, its stomach is the source of impurity. Whatever returns from this stomach, will either be impure itself or be mixed with impurity. In either case, it will contain impurity like faeces – Khafīfaĥ in Khafīfaĥ and Ghalīẓaĥ in Ghalīẓaĥ. However, this ruling does not apply to the thing that has returned before it reaches the stomach. For example, while drinking water if a hen chokes, and water comes out before it reaches the stomach, so the ruling on the faeces of the hen will not apply to this water. لِاَنَّهٗ مَا اسۡتَحَالَ اِلٰي نَجَاسَةٍ وَّلَا لَاقٰي مَحَلَّهَا (i.e. because this water has neither mixed with impurity nor has it touched the source of impurity.)
Instead, the ruling on this water will be the same as on the leftover water of the animal because this water has returned from its mouth.
The leftover of an animal may be either Najāsat-e-Ghalīẓaĥ or Najāsat-e-Khafīfaĥ or doubtful or Makrūĥ or pure. The same ruling as on its leftover will also apply to what has returned from the mouth before reaching the stomach of that particular animal. The leftover of a freely wandering hen is Makrūĥ, so the water mentioned above will also be Makrūĥ. And if this water had returned after reaching the stomach, then it would have been Najāsat-e-Ghalīẓaĥ.
(Fatāwā Razawiyyaĥ (referenced), vol. 4, pp. 390-391)
The separately stated rulings on Najāsat-e-Ghalīẓaĥ and Khafīfaĥ are applicable only when the impurity has soiled the body or cloth. But if the impurity, whether Najāsat-e-Ghalīẓaĥ or Najāsat-e-Khafīfaĥ, drops into a liquid substance like milk or water, that milk or water will become impure even if the impurity is only a single drop. If Najāsat-e-Khafīfaĥ mixes with Najāsat-e-Ghalīẓaĥ, all turns into Najāsat-e-Ghalīẓaĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 112-113)
1. If an impure piece of land has dried, and the traces of impurity i.e. its colour and smell have also disappeared, then it is pure no matter the impurity has dried because of wind, sun or fire. Therefore, Ṣalāĥ can be offered on that piece of land but Tayammum cannot be made with it.
2. The tree, the grass, the wall and the brick which is fixed to the ground all get pure after they have dried (provided the traces i.e. colour and smell of impurity have disappeared). If the brick
is not fixed to the ground, then it will not be pure on drying but rather it will be necessary to wash it. Similarly, if a tree or grass is cut before the impurity has dried, then it is necessary to wash it for purity. (Baĥār-e-Sharī’at, vol. 2, pp. 123)
3. A stone that cannot be separated from the ground will be purified when it dries provided the traces of impurity no longer exist; otherwise it is necessary to wash it. (Baĥār-e-Sharī’at, vol. 2, pp. 123)
4. If anything that is fixed to the ground becomes impure and is separated from the ground after it has dried, (causing the traces of impurity to disappear), it is still pure. (Baĥār-e-Sharī’at, vol. 2, pp. 124)
5. If a thing which has been purified because of being rubbed or dried gets wet later on, it will not become impure in this case. (Baĥār-e-Sharī’at, vol. 2, pp. 124) For example, a piece of land became impure due to urination. Afterwards, it dried and the traces of impurity also disappeared, so this piece of land became pure. Now if that piece of land becomes wet again with any pure liquid, it will not become impure.
If a child or an adult has urinated or defecated on the ground or the blood or the pus flowing out of a wound or the blood gushing out of the animal being slaughtered, falls on the ground and is wiped with a piece of cloth etc. without using water, that piece of land will become pure after it has dried and the traces of impurity have disappeared. Ṣalāĥ can also be offered on it.
Ṣalāĥ cannot be offered directly on a dung-plastered piece of land even if it has dried. However, if Ṣalāĥ is offered on a thick piece of cloth spread on the dung-plastered piece of land that has dried, then Ṣalāĥ will be valid. (Baĥār-e-Sharī’at, vol. 2, pp. 126)
1. The urine and faeces of the bat[13] are pure. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 574; Baĥār-e-Sharī’at, vol. 2, pp. 113)
2. The droppings of high-flying Ḥalāl birds like the sparrow, the pigeon, the mynah and the waterfowl etc. are pure. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 574; Baĥār-e-Sharī’at, vol. 2, pp. 113)
The blood of aquatic animals including the fish and that of the bug and the mosquito are pure. Similarly, the saliva and sweat of the mule and the donkey are pure. (Baĥār-e-Sharī’at, vol. 2, pp. 114)
1. If a needle tip-like very tiny splashes of urine fall onto the body or the cloth, the body or the cloth both will remain pure. (‘Ālamgīrī, vol. 1, pp. 46; Baĥār-e-Sharī’at, vol. 2, pp. 114)
2. If a piece of cloth with such small splashes of urine on it falls into water, the water will not also become impure.
(Baĥār-e-Sharī’at, vol. 2, pp. 114)
The remaining blood in meat, spleen and liver is pure. But if these things are stained with flowing blood, then they are impure. They will not get pure unless washed. (ibid)
Except pig, all other animals’ bones which are not stained with the fat of ‘carrion[14]’ are pure. Their hair and teeth are also pure.
(Baĥār-e-Sharī’at, vol. 2, pp. 117)
The milk of Ḥarām animals is impure. However, the milk of the mare is pure, but it is not permissible to drink it.
(Baĥār-e-Sharī’at, vol. 2, pp. 115)
The droppings of the mouse (are impure, but if they) get grinded with wheat, or fall into oil, then this flour and oil are pure. However, if the taste is changed, then this flour and oil are impure. If these droppings are found in a loaf of bread, remove the portion around the droppings. There is no harm in consuming the rest of the bread. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 46, 48; Baĥār-e-Sharī’at, vol. 2, pp. 115)
1. If the flies resting on faeces flew up and settled on the cloth, the cloth will not become impure. (Baĥār-e-Sharī’at, vol. 2, pp. 116)
2. Unless it is known that the pathway mud is impure (whether the mud is caused by rain or something else), it will be considered pure. So, if the foot or the cloth is stained with it
3. and Ṣalāĥ is offered without washing it, Ṣalāĥ will be valid but it is better to wash the mud-stained foot or cloth. (ibid)
1. The rainwater falling from the roof-fixed gutter is pure even though there is impurity all around on the roof or at the mouth of the gutter, or though the amount of the falling water that has come into contact with impurity is equal to, more or less than the half [of the impurity]. It is pure unless impurity causes a change to any of the properties of the water (i.e. colour, odour or taste). This is the valid and the authentic ruling. And if the rain has stopped, discontinuing the flow of water, then that stagnant water and the water dripping off the roof will be impure.
(Baĥār-e-Sharī’at, vol. 2, pp. 52)
2. Similarly, the rainwater flowing through drains is pure unless the colour, odour or taste of the impurity is evident in it. As for making Wuḍū with it, if so many particles of the visible impurity are flowing in the water that at least one or more particles of impurity will certainly be present in the water if taken in the cupped hand, then it will become impure as soon as taken in the cupped hand, and performing Wuḍū with this water is Ḥarām, otherwise it is permissible but it is still better to avoid it. (ibid)
3. After the rainfall, if odour, taste or the particles of impurity are present in the stagnant water of the drain, then it is impure, otherwise pure. (ibid)
The stagnant rainwater in low-lying streets and roads is pure even though its colour is muddy. Sometimes the sewage water also mixes
with it. In this case, the same foregoing ruling will apply i.e. if there is a change in the colour, odour or taste of the water due to impurity, it will be considered impure, otherwise pure. However, after the rain has stopped, if the water is no longer flowing and covers the area of less than 225 square feet, and impurity or its particles are visible in it, it is impure in this case. Similarly, if someone urinates into it, it will become impure. The mud spattering on pajamas from the ground due to walking is pure unless it is certainly known that it contains any impurity.
When being sprinkled in the street, if water splashes over clothes from the ground, the clothes will not become impure, but it is better to wash them. (Baĥār-e-Sharī’at, vol. 2, pp. 116)
If someone performs Istinjā (i.e. cleanses the excretory organs) with clods after he has defecated or urinated and the perspiration from that organ stains the cloth or the body; that cloth or body will not become impure in this case.
(‘Ālamgīrī, vol. 1, pp. 48; Baĥār-e-Sharī’at, vol. 2, pp. 117)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
If a dog touches one’s body or cloth, the body or cloth will remain pure even though the body of the dog is wet. However, if there is something impure on its body, the ruling will be different. Moreover, if the body or the cloth gets stained with its saliva, it will become impure. (Baĥār-e-Sharī’at, vol. 2, pp. 117)
If an animal whose saliva is impure like the dog, (the pig, the lion, the leopard, the wolf, the elephant, the jackal or any other beast) has put its mouth into dough, separate the part where the animal has licked, the remaining is pure. If the animal has licked dry flour, throw away the part that has become wet.
(Baĥār-e-Sharī’at, vol. 2, pp. 117)
If a dog puts mouth into a used clay pot that has a smooth surface or into the one made of china clay or metal or polished mud, it will become pure after being washed thrice; otherwise it will get pure after being (washed and) dried thrice. However, if there is a hair-like slit in a porcelain-made pot or a crack in other utensils then it will become pure only after it has been (washed and) dried three times. Mere washing will not purify it. (Baĥār-e-Sharī’at, vol. 2, pp. 64)
If a dog licks the outer surface of a pitcher, the water in it will not become impure. (Baĥār-e-Sharī’at, vol. 2, pp. 64)
The leftovers of domesticated animals like the cat, the mouse, the snake, the lizard etc. is ‘Makrūĥ’. (Baĥār-e-Sharī’at, vol. 2, pp. 65)
Milk, water and other food items should be kept covered. Here is a tragic incident that occurred in Bāb-ul-Madīnaĥ Karachi. Leaving their three little daughters in care of neighbours or relatives, a married couple went for Hajj. But suddenly, before Hajj, all their three daughters died at the same time! The wailing parents returned,
weeping and sobbing to Bāb-ul-Madīnaĥ Karachi from Makkaĥ without performing Hajj. After the investigation, it came out that the milk was left uncovered; a lizard fell into it and died. The three little girls drank the same milk and its poison caused this tragedy. It is said that if a lizard falls into some beverage and bursts, its poison can kill 100 people.
The animal whose leftover is impure, its perspiration and saliva are also impure. The animal whose leftover is pure, its perspiration and saliva are also pure. The animal whose leftover is Makrūĥ, its perspiration and saliva are also Makrūĥ. (Baĥār-e-Sharī’at, vol. 2, pp. 66)
If a cloth is stained with the sweat of a donkey or a mule, the cloth is pure, no matter how much the sweat is. (Baĥār-e-Sharī’at, vol. 2, pp. 66)
If one’s mouth bleeds so much that his saliva becomes reddish and he drinks water immediately afterwards, then this leftover (water) is impure. After the redness has vanished, it will be mandatory for him to purify his mouth by rinsing.
If he has not rinsed the mouth but the saliva has passed over the place of impurity few times whether because of spitting or swallowing the saliva, leaving no signs of impurity, then the mouth is pure in this case. If he drinks water afterwards, it will remain pure but it is extremely disgusting and a sin to swallow the saliva in such a condition. (Baĥār-e-Sharī’at, vol. 2, pp. 63)
The secretion released by the urinary organ of women is pure. If it soils the body or the cloth, it is not necessary to wash it. However, it is better to wash. (ibid, pp. 117)
Although not impure, rotten and foul-smelling meat is Ḥarām to be consumed. (Baĥār-e-Sharī’at, vol. 2, pp. 117)
If one offers Ṣalāĥ with a bottle of urine or blood or wine in his pocket etc., his Ṣalāĥ will not be valid. If there is an egg in his pocket and its yolk has turned into blood, Ṣalāĥ will be valid. (ibid, pp. 114)
The water released from the mouth of the corpse is impure. (Fatāwā Razawiyyaĥ (referenced), vol. 1, pp. 268; Durr-e-Mukhtār, vol. 1, pp. 290)
1. If one places his dry feet on an impure and wet piece of land or on impure and wet bedding, wetting his feet, then his feet will also become impure. However, if there is just dampness (i.e. moisture and coolness that cannot wet feet) then they will not get impure. (Baĥār-e-Sharī’at, vol. 2, pp. 115)
2. If someone sleeping in impure clothes or on impure bedding perspires, wetting the impure portion as well as his body, the body will become impure, otherwise not. (ibid, pp. 116)
If someone breaks wind while the crotch [i.e. the part of a pair of trousers that covers the tops of legs] is wet, the cloth will not become impure. (ibid)
If human skin, though equal to the size of a nail, falls into limited water (that covers less than 225 square feet) that water will become impure. But if a nail falls into the water, it will not become impure. (ibid)
1. Cooking food over the burning dried dung (of cow/buffalo) is permissible. (Baĥār-e-Sharī’at, pp. 124, vol. 2)
2. If a loaf of bread absorbs the smoke of the burning dung, it will not become impure. (ibid, pp. 116)
3. The ash of the burnt dung is pure but if the dung extinguishes before turning into ash, then it is impure. (ibid, pp. 118)
If impure water sprinkled on a griddle or an oven has evaporated by the heat, the loaf of bread baked on it afterwards is pure. (ibid, pp. 124)
Except for the pig, the meat and skin of every such animal is pure that can be slaughtered and has been slaughtered with بِسۡـمِ اللّٰهِ recited before the slaughter whether the animal is Ḥalāl or Ḥarām. That is to say, if someone, who is offering Ṣalāĥ, has such meat with him or offers Ṣalāĥ on the skin of such animal, his Ṣalāĥ will be valid.
However, a Ḥarām animal will not become Ḥalāl for eating by slaughtering. It will still remain Ḥarām. (Baĥār-e-Sharī’at, vol. 2, pp. 124)
One should not sit or offer Ṣalāĥ on the skin of a beast even if it is tanned, as it creates cruelty and strictness in the character of a person. Sitting on the skin of a goat or ramp or wearing it creates kindness and humility in character. The skin of a dog should not be used even if the dog was slaughtered or the skin is tanned. It is advisable to refrain from the things regarding which Islamic scholars have divergent opinions or which make people feel disgust. (ibid, pp. 124-125) The impurity which is visible is known as ‘Mar-iyyaĥ’ and the impurity that is invisible is called ‘Ghayr Mar-iyyaĥ’.
(Baĥār-e-Sharī’at, vol. 2, pp. 54)
If the impurity is thick, which is called ‘Najāsat-e-Mar-iyyaĥ’ (like faeces, dung, blood etc.), then washing the impure thing for certain times is not a condition, but rather removing the impurity is necessary. If it gets removed in the first washing, it (the impure thing) will become pure after being washed only once. And if it is removed after the impure thing is washed four to five times, then it must be washed four to five times. However, if the impurity is removed in less than three times, it is Mustaḥab to complete the set of three. (Baĥār-e-Sharī’at, vol. 2, pp. 119)
In case impurity is removed but some of its effects like colour or odour are still there on the cloth then removing them is also necessary.
However, if it is difficult to remove its effect then it is not necessary. Thus, it will become pure after being washed thrice. Washing it with soap, acid, hot water (or with chemical) is not necessary. (Baĥār-e-Sharī’at, vol. 2, pp. 119)
1. If the impurity is thin (like urine etc.) then the cloth will get pure after being washed thrice and squeezed all three times with all strength, i.e. no drop of water should drip from the cloth if squeezed once again. If one does not squeeze it with all his strength for the safety of the cloth, then it will not get pure. (Baĥār-e-Sharī’at, vol. 2, pp. 120)
2. If the washing person has squeezed it with all his strength, it is pure for him. However, if there is another person who is stronger than the washing person and it is likely that one or two more drops of water may drip from the cloth when squeezed by the latter (i.e. the stronger person), it is impure for the latter but pure for the former (i.e. the washing person). The strength of the latter can have no effect on the ruling for the former. However, if the latter were washing and had squeezed the cloth to the same extent as done by the former, it would not be pure for the latter. (ibid)
3. It is better to purify hands after squeezing the cloth for the first and the second time. And after you have squeezed it for the third time, the cloth and the hands will be considered pure. But if there is so much wetness in the cloth that one or more drops may still drip from it when squeezed, then the cloth and hands are impure. (ibid)
4. If one does not purify his hands for the first or the second time, and some pure part of the cloth gets wet by the wetness of his hands, this part will also become impure in this case. If it gets wet after the first squeezing, then it should be washed twice, and if it gets wet by the wetness of the hand after the second squeezing, then it should be washed once. Similarly, if a pure piece of cloth gets wet by the cloth washed and squeezed once, then it should be washed twice. And if it gets wet by the cloth washed and squeezed twice then it will become pure after being washed only once. (Baĥār-e-Sharī’at, vol. 2, pp. 120)
5. If the washing person hangs the cloth and some drops of water drip from it after he had already washed the cloth three times and squeezed it with all his strength each time in such a way that no drop of water would drip from it when squeezed again, this dripping water will be considered pure in this case. But if he has not squeezed it with all his strength, then this water will be considered impure. (ibid, pp. 121)
6. It is not necessary to wash the cloth consecutively three times. If washed three times on different occasions or even on different days, the cloth will still get pure. (ibid, pp. 122)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is stated on page 35 of the first volume of Fatāwā Amjadiyyaĥ: The ruling (of washing and squeezing the cloth thrice) will only apply when the cloth is being washed with limited water. If it is washed in a large pool (that covers the area of 225 square feet or more, a canal, a river or sea etc.) or a lot of water is flowed (from a tap, pipe, or
water vessel[15] etc.) on the cloth or it is washed in the flowing water (of a river etc.) then squeezing is not a condition in these cases.
The Islamic jurists رَحِمَهُمُ الـلّٰـهُ تَـعَالٰی have stated: Leave thick cloth, sackcloth or any other impure cloth under the flowing water for the whole night, it will become pure. The actual verdict is that it will be considered pure when there is the strong likelihood that water may have washed the impurity away because squeezing is not a condition in case of purifying it in flowing water. (Baĥār-e-Sharī’at, vol. 2, pp. 121)
If even a single piece of impure cloth is put into the water of a washing machine or a bucket with pure clothes, all the clothes will become impure in this case. To do so without Shar’ī exemption is not permissible either. A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, Maulānā Shāĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on page 792 of the first volume of Fatāwā Razawiyyaĥ: To make a pure thing unnecessarily impure is impermissible and a sin. He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has further stated on page 585, in the fourth volume: Without a Shar’ī requirement, making the body or clothes impure is Ḥarām. It is reported in Baḥr-ur-Rāiq: ‘Rendering a pure thing impure is Ḥarām.’
(Baḥr-ur-Rāiq, vol. 1, pp. 170)
Therefore, Islamic sisters should wash pure and impure clothes separately. If they have to wash them together, then they should first purify the impure part of the cloth carefully before they wash it with other dirty clothes in the washing machine.
The following is an easy way of purifying clothes: Put impure clothes in a bucket and turn on the tap above it. Keep the clothes submerged with the help of a hand or a rod etc. in such a way that no part of any cloth remains out of the surface of water. After so much water has flowed out of the bucket that one can have a strong probability that the water has carried the impurity away, then those clothes and water in the bucket, including the hand or the part of the rod dipped into water, will all be considered pure provided that there are no traces of impurity on the clothes etc.
When purifying clothes in this way, take the essential precaution that not even a single drop of impure water fall onto your body or anything else unless you have had the strong probability. If the brim or any other part of the inner wall of the bucket or vessel is wet with impure water; and the ground is not so smooth and flat that water could flow out of all the sides of the brim, leaving the brims etc. unwashed, then in this case, use some mug or take your hand under the flowing water of the tap and flow water on every part of the bucket in such a way that the brim and the unwashed inner parts get washed and pure. But do this in the beginning so that you may not make your pure clothes impure again!
First put the clothes into the washing machine and fill it with water. Keep the clothes submerged into the water with the help of your hands etc. in such a way that no part of the clothes remain out of the water. Keep the tap turned on above the machine. Now pull out the plug, draining away the water. In this way, the water will be coming from the tap and will be flowing out from the drain. When you have the strong probability that the water has carried the impurity away,
then the clothes and the water in the machine will become pure, provided there are no traces of impurity on the clothes. If needed, the top edges of the machine should be washed in the beginning as per the previously mentioned method.
A bucket or a pot is not the only means of purifying clothes in the foregoing way. One can also purify them by holding them under the flowing water of a tap. For example, a handkerchief has become impure. Put it under the tap and flow water over it till you have the strong probability that water has carried the impurity away. In this way, it will become pure. A big piece of cloth or its impure part can also be purified in the same way. But ensure that the impure water does not splash on your body, clothes or the places around.
Wash the impure area of the carpet and hang it; let it remain hanging till the drops of water stop dripping from it. Then, wash and hang it for the second time and let it remain hanging until it stops dripping. Then, wash and hang it for the third time in the same way, it will become pure when it stops dripping. One can purify mats, leather-slippers and clay pots etc. that absorb thin impurities as per the same method. Fragile fabric which may tear if squeezed should also be purified in the same way.
Another way of purifying an impure carpet, cloth etc. is to keep it dipped into flowing water (for example, a river, stream, or under a tap) for as long as one gets the strong probability that the impurity has been carried away by the water. If a small child urinates on a carpet, just splashing a few drops of water onto it will not purify it. Remember that the urine of even one day’s old infant is impure.
If a hand or a piece of cloth gets stained with impure colour or impure henna, wash it so many times that the water falling from the hand is clear [with no particle of impure colour or henna in it]. In this way, it will become pure even though the colour is still there on the hand or the cloth. (Baĥār-e-Sharī’at, vol. 2, pp. 119)
If a piece of cloth or a part of body is stained with impure oil, it will become pure after it is washed thrice even though the oiliness is still present on it. It is not necessary to wash it with soap or hot water. But if it is stained with the fat of carrion, it will not be pure until the oiliness is removed. (Baĥār-e-Sharī’at, vol. 2, pp. 120)
If a part of cloth has become impure but it is not clear which part it is, then it is better to wash the whole cloth (this ruling will apply when the impure part is not known at all. If it is known, for example, a sleeve has become impure but it is not known which part of the sleeve has become impure, then washing the entire sleeve will be considered as washing the whole cloth). If one washes any part of it after he has contemplated, then it will also become pure. If one washes any part without contemplation then it will become pure even in this case. But if it is discovered after he has offered a few Ṣalāĥ that the impure part was not washed, he must wash it again and repeat all those Ṣalāĥ (i.e. offer them again). However, if the mistake is noticed in the former case in which contemplation was made, he should wash it now but repeating those Ṣalāĥ is not required.
(Baĥār-e-Sharī’at, vol. 2, pp. 121-122)
The cloth washed with milk, soup or oil will not get pure as impurity will not be removed by these things. (Baĥār-e-Sharī’at, vol. 2, pp. 119)
1. If a semen-stained part of cloth has dried, rub and remove the semen and shake out the cloth, it will become pure. Even if there is some effect of the semen on the cloth after the rubbing, it will still be considered pure. (Baĥār-e-Sharī’at, vol. 2, pp. 122)
2. In this matter, the same above stated ruling applies whether the semen is of a man or a woman or a human or an animal or a healthy person or a patient of Jiryān[16]. (Baĥār-e-Sharī’at, vol. 2, pp. 122)
3. If soiled with semen, a part of the body will also be purified in the same way. (ibid)
4. After urination, if a person has not attained ritual purity – neither with water nor with clods – and the semen flows over the spot soiled with urine, then it will not be purified by rubbing. Instead it must be washed in this case. And if one already has attained ritual purity or the semen ejaculated and jumped over the impure spot without coming into contact with it, then purity may be attained by rubbing and removing the semen. (ibid, pp. 123)
5. The cloth which has been purified by rubbing will not become impure if it gets wet afterwards. (ibid)
6. If semen has soiled a piece of cloth and it is still wet, then it can be purified by washing. Rubbing the semen (before it has dried) will not suffice. (ibid)
If one notices impurity onto a Muslim’s cloth, and there is a strong probability that if he is informed about it, he will purify it then informing him is Wājib. (In this case, one will be a sinner if he does not inform him.) (Baĥār-e-Sharī’at, vol. 2, pp. 127)
If as much quantity of cotton is impure as is expected to fly away, according to one’s strong probability, during the process of carding, then the cotton will get pure when carded. Otherwise, it will not become pure unless washed. However, if it is not known that how much (cotton) is impure, it will become pure when carded.
(Baĥār-e-Sharī’at, vol. 2, pp. 125)
If the things which cannot absorb impurity have become impure such as china pots, used clay pots which have smooth surfaces or the things made of steel, copper or brass etc., then just washing them three times is sufficient (for purity). It is not also required to leave them hanging till water stops dripping. (Baĥār-e-Sharī’at, vol. 2, pp. 121)
If an iron-made thing becomes impure such as a knife, a dagger, a sword etc. which is neither rusty nor has any engravings on it, it
will be pure when wiped thoroughly. In this case, it does not matter whether the impurity is thick or thin. Similarly, if the things made of silver, gold, brass, gilt or of any other metal have no engravings, they become pure when wiped. And if they are engraved or rusted, they must be washed. They will not be purified by wiping.
(Baĥār-e-Sharī’at, vol. 2, pp. 122)
If a mirror and everything made of glass or china pots or polished clay pots (or the clay pot glazed with a thin layer of glass) or polished wood, in short, any such thing which does not have pores becomes impure, they will get pure when wiped with a piece of cloth or a leaf to such an extent that the effects of impurity go away altogether. (Baĥār-e-Sharī’at, vol. 2, pp. 122) But, remember! If there is any crack or some part of it has come off or broken or the polish has come off from some spot – in short, if there is any sort of roughness, wiping that part will not be enough, rather purifying these things by washing is a must.
If socks (made of leather) or shoes get soiled with thick impurity like faeces, dung or semen, they will become pure when rubbed and scrapped even though the impurity is still wet. And if these (things) are soiled with impure liquid like urine, then put some earth, ash or sand on the impurity and rub them, they will become pure. If one does not do so and the impurity dries, then they will not become pure without being washed. (Baĥār-e-Sharī’at, vol. 2, pp. 123)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
The used sweaters, socks, carpets and clothes imported from non-Muslim countries are considered pure unless the traces of impurity are visible. Offering Ṣalāĥ in these clothes without washing them is permissible. However, it is better to purify them. On page 127 of Baĥār-e-Sharī’at, volume 2 (published by Maktaba-tul-Madīnaĥ), Ṣadr-ush-Sharī’aĥ, Badr-uṭ-Ṭarīqaĥ, ‘Allāmaĥ Maulānā Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated: The used clothes of the transgressors will be considered pure unless it is known that they are impure but it is advisable for the one who offers Ṣalāĥ to purify the crotch of the trousers etc. because one who does not offer Ṣalāĥ often puts trousers on after passing urine without attaining ritual purity. Great care should be taken in case of wearing the used clothes of the non-Muslims. (Baĥār-e-Sharī’at, part 2, pp. 127)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Salah
For Islamic Sisters
اِسلامِی بہنوں کی 23 مَدَنِی بَہارَیں
Islami Behno ki 23 Madani Baharayn
23 Madani Parables
of Islamic Sisters
اَلۡـحَـمۡـدُ لِـلّٰـہِ رَبِّ الۡـعٰـلَـمِیۡنَ وَ الـصَّـلٰـوۃُ وَ الـسَّـلَامُ عَـلٰی سَـیِّـدِ الۡـمُـرۡ سَـلِـیۡنَ
اَمَّـا بَــعۡـدُ فَـاَعُـوۡذُ بِـا لـلّٰـہِ مِـنَ الـشَّـیۡـطٰنِ الـرَّجِیۡمِؕ بِـسۡمِ الـلّٰـہِ الـرَّحۡـمٰنِ الـرَّحِـیۡمِؕ
Sayyidunā ‘Abdur Raḥmān Bin ‘Awf رَضِىَ اللهُ تَعَالٰی عَـنْهُ has narrated that the Prophet of Raḥmaĥ, the Intercessor of Ummaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم once came out. I also followed him. He صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم entered a garden and performed Sajdaĥ. The Sajdaĥ was so long that I feared his blessed soul has left his blessed body. Therefore, approaching him, I looked at him closely.
After the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم lifted his blessed head, he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم asked me, ‘O ‘Abdur Raḥmān! What happened?’ I told him what I had feared. He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Jibrāīl Amīn has told me, ‘Are you not pleased that Allah عَزَّوَجَلَّ has said whoever recites Ṣalāt upon you I will shower mercy upon him, and whoever sends Salām to you I will grant him protection.’ (Musnad Imām Aḥmad Bin Ḥanbal, vol. 1, pp. 406, Ḥadīš 1662)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! Those associated with Dawat-e-Islami are showered with the rain of Divine mercy. Let me tell you a summary of details
given by an Islamic brother from Birmingham (UK). He has stated: We were once visiting the area ‘Small Heath’ called ‘Makkī Ḥalqaĥ’ in the Madanī environment which has a large Muslim population. During our area-visit, while we were going door to door in order to ‘call people towards righteousness’, we knocked on a door. An elderly woman came out who was originally from Mirpur (Kashmir) and was unable to understand Urdu and English. Bowing heads down, we presented her ‘call to righteousness’ in Punjabi, her native language, with a request to send her male family members to the Masjid at such-and-such time.
As we were about to leave she said, ‘Now listen to me!’ We had short time so we all moved ahead but one of us stayed there. The elderly woman said, ‘اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! Few days ago, I had a vision in which I saw the Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم come out of the Masjid-un-Nabawī عَـلٰی صَاحِبِھَا الصَّلٰوةُ وَالسَّلَام. He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was surrounded by green turban-wearing Islamic brothers. It is Allah’s grace that green turban-wearing Islamic brothers have come to my home today for the call to righteousness.’ That elderly woman was invited to the weekly Sunnaĥ-Inspiring Ijtimā’ of Islamic sisters. Now she regularly attends the Ijtimā’ along with the other Islamic sisters of her family.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Dear Islamic sisters! Did you see the benevolence of our Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم for those associated with Dawat-e-Islami? اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, The Madanī work of Dawat-e-Islami has flourished not only among Islamic brothers but also among Islamic sisters.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, Millions of Islamic sisters have accepted the Madanī message of Dawat-e-Islami. Countless women who used to lead their
lives according to the latest fashions have not only repented of their sins but have also become the devotees of Ummaĥa-tul-Mu`minīn رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُنَّ and of the Holy Prophet’s daughter, Sayyidatunā Fāṭimaĥ رَضِیَ اللهُ تَعَالٰی عَنْهَا. Those who used to visit shopping malls, entertainment centres, night clubs and cinema theatres immodestly with just a scarf around their necks, have made Madanī Burqa’[17] an inseparable part of their dress, following in the footsteps of the great and modest ladies of the Karbalā incident.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, Several Madāris-ul-Madīnaĥ [for girls] have been established where girls and Islamic sisters are memorizing the Holy Quran and learning its proper recitation free of cost. Likewise, several Jāmi’a-tul-Madīnaĥ[18] have also been established where Islamic sisters are becoming scholars. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, The number of female memorizers of the Quran and Madanī scholars are on the rise, in the environment of Dawat-e-Islami. Just as an example, here is a brief list of the Madanī activities performed by Islamic sisters in Pakistan during the month of Rabī’-un-Nūr 1433 A.H. (February 2012). This list was provided by ‘Islamic sisters Majlis’, Pakistan.’
1. More or less 52157 home-Dars were held.
2. Approximately 2645 Madāris-ul-Madīnaĥ for adult Islamic sisters were held daily all over Pakistan in which 30136 Islamic sisters participated, acquiring knowledge of Quran and Sunnaĥ and memorizing different Du’ās.
3. Almost 4521 Ḥalqaĥ/‘Alāqaĥ level weekly Sunnaĥ-Inspiring Ijtimā’āt were held in which 115175 Islamic sisters participated.
4. Nearly 6375 weekly learning sessions were held.
Mayrī jis qadar ĥayn beĥnayn, sabĥī Madanī Burqa’ peĥnayn
Inĥayn nayk tum banānā Madanī Madīnay wālay
May all my sisters wear the Madanī Burqa’
Make them pious, O the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Below is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ (Karachi): I was a very fashionable girl before joining the Madanī environment of Dawat-e-Islami. I enjoyed friendship with Nā-Maḥram males through mobile phones, and used to be specially invited to the marriage parties of our neighbours. During the parties, not only would I dance but would also make other girls dance, teaching them dancing. As I had a pleasant voice and had memorized a large number of songs, my friends would often ask me to sing songs. Unfortunately, I used to watch TV too much, and immoral programs had a great role in ruining my character.
It was a beautiful evening of Rabī’-un-Nūr when my elder brother came home after Ṣalāt-ul-Maghrib. He was holding three cassettes of Sunnaĥ-Inspiring speeches released by Maktaba-tul-Madīnaĥ. One of the speeches was ‘First Night of Grave’. Luckily, I was able to listen to that cassette. Having listened to it, I realized as to how tough the stage of grave is. But Alas! My heart was so addicted to the pleasures of sins that there was no major change in my life. However, the only positive impact was that I would now feel rather guilty of sins. After some days, in our neighbourhood, some responsible Islamic sisters of Dawat-e-Islami arranged an Ijtimā’ of Żikr and
Na’at in connection with ‘Giyārĥwīn’. I was also invited to the Ijtimā’. Already moved by listening to the speech ‘First Night of Grave’, I intended to attend the Ijtimā’ of Żikr and Na’at for the first time in my life. But it was stupid of me to go to the Ijtimā’ in a fashionable dress with a plenty of make-up applied to my face.
An Islamic sister delivered a Sunnaĥ-Inspiring speech which had a profound impact on my heart. The speech was followed by a Manqabat, further inspiring me. It was as if the Manqabat was a hammer that was striking over the hot iron of my heart. I started attending the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami, developing hatred for sins in my heart by the blessings of the company of Islamic sisters. I was also blessed with repentance.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I – a girl who was the epitome of fashion and did not even use to wear scarf properly before going out – had the privilege of wearing Madanī Burqa’ after some time. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, Today I am making efforts to step up the Madanī activities of Dawat-e-Islami.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Given below is a summary of an account given by an Islamic sister from Sargodha, Punjab (Pakistan): I was not a practicing Muslim before I associated myself with the Madanī environment of Dawat-e-Islami. I was the epitome of fashion and fond of visiting public parks because of the company of my modern friends. I would neither offer Ṣalāĥ nor keep fast. As for Islamic veiling, I was allergic to it. All I would do was to watch movies on TV and VCR. I was so headstrong that I did not listen to anyone. I was a student of 1st year in those days.
One day, someone gifted me a cassette of Sunnaĥ-Inspiring speech named ‘Wuḍū and Science’ released by Maktaba-tul-Madīnaĥ. The speech was informative and very interesting. Inspired by listening to the speech, I started attending the locally-held Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami for Islamic sisters. The blessings of Madanī environment started brightening my dull life. With the passage of time I succeeded in repenting of my bad habits, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ. By the blessing of the Madanī environment of Dawat-e-Islami, I started wearing Madanī Burqa’ after some time. My family members, relatives and friends were all very astonished at this amazing change. They all felt as if they had been dreaming but it was a reality.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! Now I give Dars from Faizān-e-Sunnat at my home. Besides it, I also make efforts to step up Madanī activities with other Islamic sisters. It has become my routine to fill in the Madanī In’āmāt booklet performing Fikr-e-Madīnaĥ daily and to submit it every month. One day, I was blessed with a great favour for which I should always remain grateful to Allah عَزَّوَجَلَّ. When I went to sleep at night, fortune smiled on me. I dreamt that the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami was going on. I was sitting near a window through which breeze was coming. I involuntarily looked out of the window and saw clouds in the sky. I started reciting Salām-‘Alan-Nabī spontaneously:
Ay ṣabā Mustafa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم say keĥ daynā
Gham kay māray Salām keĥtay ĥayn
Suddenly, a very handsome personage with a luminous face wearing white clothes and a green ‘Imāmaĥ on his head came, smiling. I was lost in seeing the blessed face. I then heard a voice. ‘He is the Beloved and Blessed Prophet صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم.’ I woke up. Overwhelmed, I was moved to tears on my good fortune. I wished I
had seen the blessed face again and again. Every night, I still sleep reciting Ṣalāt-‘Alan-Nabī with the hope that fortune may again smile on me.
Kyā khabar āj kī shab dīd kā armān niklay
Apnī ānkĥaun ko ‘aqīdat say bicĥāye rakĥiye
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given by an Islamic sister from Punjab, Pakistan: Our family was divided into different groups, each with its own religious creed. I was very worried and desperately wanted to know the right path. I used to pray to Allah عَزَّوَجَلَّ to enable me to follow the right path.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! My prayer was answered. One day some Islamic sisters invited me to attend the Islamic sisters’ weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami, the global and non-political religious movement for the preaching of Quran and Sunnaĥ. Accepting their invitation, I attended the Sunnaĥ-Inspiring Ijtimā’ in which an Islamic sister delivered a speech from Faizān-e-Sunnat. The speech made me tremble with Divine fear. I was further inspired by the Du’ā, Ṣalāt and Salām and the sincere manner in which the Islamic sisters met me.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the blessing of attending the Sunnaĥ-Inspiring Ijtimā’, the belief that the doctrine of Aĥl-us-Sunnaĥ is truthful was bestowed upon me. I also started offering the five daily Ṣalāĥ and observing the fast of Ramadan. In this way, I continued to gather the blessings of the Madanī environment of Dawat-e-Islami. By the
time of the writing of this account, I am busy making efforts as responsible for a Taḥṣīl, spreading the ‘call to righteousness’ among other Islamic sisters.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Here is a brief summary of an account given by an Islamic sister from Punjab, Pakistan: I was very fond of listening to songs and music, and had a great collection of cassettes and books of songs. I used to even compose songs. I was so crazy about films and dramas that I could not live without watching them مَـعَـاذَ الـلّٰـه عَزَّوَجَلَّ. Alas! I did not care about protecting my eyes from sins. Fortunately, the mercy of Allah عَزَّوَجَلَّ turned towards me, enabling me to find a way of getting rid of my sinful lifestyle.
I once attended a Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami where the individual efforts of Islamic sisters, the speech and the Du’ā all transformed my life. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I repented of my sins and associated myself with the Madanī environment of Dawat-e-Islami, adopting a Sunnaĥ-conforming lifestyle. By the time of the writing of this account, I am having the privilege of serving the Sunan as a responsible person of my area.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given by a responsible Islamic sister from Lahore (Markaz-ul-Awliyā). My mother had a chronic kidney-problem. For the first time in my life in the blessed month of
Rabī’-un-Nūr, I along with my mother attended the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami held in the echoing voices of Islamic sisters chanting ‘Allah, Allah’ and ‘Marḥabā Yā Mustafa (صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم)’. By the blessing of the Ijtimā’, we were inspired to make good intentions like wearing Madanī Burqa’, observing Shar’ī Pardaĥ, and attending the Sunnaĥ-Inspiring Ijtimā’ in future. We then returned home. The same night, my mother suddenly had a heart attack. It looked as if the spellbinding voices of ‘Allah’ ‘Allah’ had captured her heart, and were still echoing in her ears. She spent last 25 minutes of her life invoking the word ‘Allah’, ‘Allah’ and then passed away. اِنَّـا لِلّٰهِ وَ اِنَّـآ اِلَيۡهِ رٰجِعُوۡنَ
May Allah عَزَّوَجَلَّ have mercy on her, forgive her without accountability and bless her with the neighbourhood of the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in Jannat-ul-Firdaus, and accept these Du’ās for me as well, the biggest sinner.
اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Here is a summary of an account given by a 55-year old Islamic sister from Kahror Pakka (Pakistan): I was not regular in attending Dawat-e-Islami’s weekly Sunnaĥ-Inspiring Ijtimā’ of Islamic sisters. I had already heard during the Sunnaĥ-Inspiring speeches that the prayers made in the Ijtimā’āt of Dawat-e-Islami are answered. My belief further strengthened when I had first-hand experience of gaining the blessing of the Sunnaĥ-Inspiring Ijtimā’. I had been applying for ‘a visit to Madīnaĥ’ for three years but could not succeed. This year
I applied for the visit and made the following Du’ā: O Allah عَزَّوَجَلَّ! I will attend 12 consecutive weekly Sunnaĥ-Inspiring Ijtimā’āt of Dawat-e-Islami from beginning to end. O Allah عَزَّوَجَلَّ! Bless me with the privilege of ‘paying a visit to Madīnaĥ’.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! Before 12 weeks passed, the door of mercy opened for me, blessing me with the ‘call’ from Madīnaĥ. I happily set off for the journey to Madīnaĥ. After I returned from the blessed journey, I fulfilled my intention of attending Ijtimā’ from beginning to end for 12 weeks. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the time of the writing of this account, I am regularly attending the weekly Sunnaĥ-Inspiring Ijtimā’ from beginning to end.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Given below is a summary of an account given by an Islamic sister from Punjab, Pakistan. My daughter was wasting the precious time of her life in sinful activities like films, dramas and ‘unveiling’ etc. I was very worried by her bad habits. Many a times, I advised her but she never listened to me. I would attend Dawat-e-Islami’s weekly Sunnaĥ-Inspiring Ijtimā’ for Islamic sisters and I had heard that Du’ās are accepted in such Ijtimā’āt, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ. Therefore, I made Du’ā beseechingly for the reform of my daughter in an Ijtimā’ of Żikr and Na’at of Giyārĥwīn. I wanted my daughter to become a preacher of Dawat-e-Islami.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! My prayer was answered and, one way or the other, my daughter agreed to attend the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami. After she attended the Ijtimā’, she was so inspired that she became a great devotee to Dawat-e-Islami. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! My
daughter made significant progress in carrying out the Madanī activities with the passage of time and now she is busy serving Sunnaĥ as the Ḥalqaĥ-responsible Islamic sister of our area.
O Islamic sisters! Why wouldn’t mercies be showered upon the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami because there may be many friends of Allah among these devotees of the Beloved Prophet. A’lā Ḥaḍrat Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on page 184 of Fatāwā Razawiyyaĥ, volume 24: [An Islamic] congregation contains blessings and the Du’ā made in the congregation of Muslims is very likely to be accepted. Islamic scholars رَحِمَهُمُ الـلّٰـهُ تَـعَالٰی have said, ‘There must be a Walī of Allah among the 40 virtuous Muslims who have gathered somewhere.’ (Taysīr Sharaḥ Jāmi’-uṣ-Ṣaghīr, vol. 1, pp. 312, Zayr-e-Ḥadīš 714)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Presented below is a summary of an account given by a responsible Islamic sister from Bāb-ul-Madīnaĥ, Karachi. In 2005, ‘the special session’ of Sindh-level 3-day Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami, the global and non-political movement for the preaching of Quran and Sunnaĥ, was scheduled to be relayed by telephone on the last day of the Ijtimā’. We were busy inviting Islamic sisters of our area to the Ijtimā’. Some of us went door to door in the early morning and persuaded Islamic sisters to attend the Ijtimā’. While going door to door, we met a very grieved Islamic sister who said in a gloomy voice, ‘My son is ill. Seeing the reports of his medical test, doctors have expressed the concern that he has got some deadly disease. Please pray to Allah عَزَّوَجَلَّ for his cure.’
Making individual effort, we told her the blessings of the Ijtimā’ and invited her to attend it. Accepting our invitation instantly, she along with us attended the last session of the Ijtimā’ where she made Du’ā for the recovery of her son during the heart-rending Du’ā. After some days, she attended the weekly Sunnaĥ-Inspiring Ijtimā’ of Islamic sisters. After the Ijtimā’ ended, she told responsible Islamic sisters that by the grace of Allah عَزَّوَجَلَّ she had reaped great blessing of the ‘special session’ of the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami. When she had the medical test of her son done again, the results of the tests were surprisingly normal. She further said that her son had fully recovered. The dramatic recovery of her son had astonished even doctors!
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Here is a summary of an account given by a responsible Islamic sister from Bāb-ul-Madīnaĥ, Karachi: We were confronted with financial crisis for a long time. My husband would hardly get any means of livelihood and would often remain jobless. During the same crisis, I met a preacher of Dawat-e-Islami and shared my problem with her. I also requested her to make Du’ā for the solution of our problem. Making individual effort, she comforted me affectionately and invited me to attend the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami.
Telling me the blessings of the Ijtimā’, she said that not only a large number of Islamic sisters have repented of and given up their sins, becoming pious but sometimes miracles also take place by the grace of Allah عَزَّوَجَلَّ. For instance, patients recover, childless couples are blessed with children, people captured by evil spirits get cured, etc.
The manner of their individual effort was so inspiring and impressive that I felt impelled to attend the Ijtimā’. Hence I attended the Sunnaĥ-Inspiring Ijtimā’ and supplicated during the heart-rending Du’ā. ‘O Allah عَزَّوَجَلَّ! Resolve our financial crisis by the blessing of attending this Ijtimā’.’ اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! After only a few days, Allah عَزَّوَجَلَّ bestowed a good job on my husband. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! Our poverty turned into prosperity by the blessing of attending the Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Presented here is a summary of an account given by a responsible Islamic sister from Bāb-ul-Madīnaĥ, Karachi: The 3-day global Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami was approaching. The speech, Żikr, Du’ā and Ṣalāt-o-Salām of the ‘special session’ were all to be relayed in our area through telephone on the last day of the Ijtimā’. Therefore, the responsible Islamic sisters of our area visited houses in order to invite other sisters to the Sunnaĥ-Inspiring Ijtimā’. Among the inviting responsible Islamic sisters was a deceased Islamic sister named Zāĥidaĥ ‘Aṭṭāriyyaĥ whose fervour was well worth seeing. She was quite busy making individual efforts to invite Islamic sisters and making arrangements to take them to the Sunnaĥ-Inspiring Ijtimā’.
A week before the Sunnaĥ-Inspiring Ijtimā’, she suddenly fell seriously ill and was taken to a hospital where she was admitted immediately. She remained bedridden for three days and then passed away on Tuesday اِنَّـا لِلّٰهِ وَ اِنَّـآ اِلَيۡهِ رٰجِعُوۡنَ. On Sunday, a large number of Islamic sisters from her area attended the last session of the Ijtimā’. Suddenly, an Islamic sister saw this faith-refreshing scene that the deceased
preacher of Dawat-e-Islami Zāĥidaĥ ‘Aṭṭāriyyaĥ, who had recently passed away, was also present in the Sunnaĥ-Inspiring Ijtimā’.
May Allah عَزَّوَجَلَّ have mercy on her and forgive us for her sake!
اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Presented here is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi: Allah عَزَّوَجَلَّ forbid! I was fond of latest fashions and used to offer Ṣalāĥ as Qaḍā. Fortunately, one of my daughters associated herself with the Madanī environment of Dawat-e-Islami. Making individual effort, she would ask me to attend the Sunnaĥ-Inspiring Ijtimā’ but I would pay no attention. One day, making individual effort as usual, she told me the blessing of attending the Ijtimā’āt of Dawat-e-Islami, saying that the Du’ās of many of the attendees of the Ijtimā’ are accepted اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ; you also attend the Ijtimā’ and make Du’ā for the brother.
Actually, the thing was that my son got married four years back but had no children yet. So, persuaded by my daughter, I intended to attend the Sunnaĥ-Inspiring Ijtimā’ and prayed for my son to be blessed with children. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I started attending the Sunnaĥ-Inspiring Ijtimā’ regularly and prayed there. Allah عَزَّوَجَلَّ blessed my son with a child after some time. I reaped another blessing of attending the Sunnaĥ-Inspiring Ijtimā’. I had an acute pain in my foot for almost three years. The pain also went away, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Presented below is a summary of an account given under oath by an elderly Islamic sister from Bāb-ul-Madīnaĥ, Karachi: I had different domestic problems. We would live in a rented house but would fall behind with the rent due to a small income. My daughters were growing up, making me concerned about their marriages. One day, I met an Islamic sister who comforted me and convinced me, through individual effort, to make the intention of regularly attending the weekly Sunnaĥ-Inspiring Ijtimā’ of Islamic sisters. She also suggested that I pray there for the solution of my problems.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I started attending the weekly Sunnaĥ-Inspiring Ijtimā’ where I prayed to Allah عَزَّوَجَلَّ for the solution of my problems. Within only a short period of time, my husband got a good job. Reaping further blessings, we were able to buy our own home. For the sake of the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and by the blessing of attending the Sunnaĥ-Inspiring Ijtimā’, Allah عَزَّوَجَلَّ enabled us to fulfill the obligation of our daughters’ marriages. Thus by the blessing of Dawat-e-Islami’s Madanī environment, our serious problems were solved. اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَ
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given under oath by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi: We are the descendants of a caliph of A’lā Ḥaḍrat Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن. That caliph was the maternal grandfather of my mother and we were all his disciples. Although we had great devotion to A’lā Ḥaḍrat رَحْمَةُ اللهِ تَعَالٰی عَلَيْه by the blessing of the Bay’at, we had no tendency to act upon Islamic teachings
including even Ṣalāĥ. Furthermore, the darkness of fashion, songs and music had prevailed in our home. Fury and peevishness had also become second nature to us.
Fortunately, a son of my paternal aunt was associated with the Madanī environment of Dawat-e-Islami. He invited my brother to the weekly Sunnaĥ-Inspiring Ijtimā’. Making individual effort, he even started taking my brother to the Ijtimā’. Having returned from the Ijtimā’, my brother would tell us what he heard during the Ijtimā’, mentioning Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن, thus causing me to develop a liking for the Madanī environment of Dawat-e-Islami. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! For the first time in 1985, I was inspired to attend ‘the special session’ of the annually-held Sunnaĥ-Inspiring Ijtimā’. During the Ijtimā’ I along with other Islamic sisters listened to the speech and made heart-rending Du’ā, all with the observance of Islamic veiling.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the blessing of the very same Ijtimā’, I repented of my sins, developing the mindset of pondering over my afterlife. In order to remain steadfast in the Madanī environment of Dawat-e-Islami, I started acting upon Madanī In’āmāt and was blessed with the privilege of performing Hajj and paying a humble visit to Madīnaĥ along with the caravan of Amīr-e-Aĥl-e-Sunnat دَامَـتْ بَـرَكَـاتُـهُـمُ الْـعَـالِـيَـه.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Here is a summary of an account given by an Islamic brother of Hyderabad (Bāb-ul-Islam, Sindh): In 1998, my wife was expectant. I was in a difficult situation as the doctor had declared that she may have to undergo a caesarean (operation). Meanwhile, the 3-day Sunnaĥ-Inspiring global Ijtimā’ of Dawat-e-Islami had also
approached. I intended to travel for thirty days with a Madanī Qāfilaĥ in the company of Rasūl’s devotees after the Ijtimā’. Prior to leaving for Multan to attend the Ijtimā’, I took my bag with me to the hospital where my family members and other relatives assured their co-operation. My wife said her farewell with tears in her eyes.
I pinned all my hopes on the Ijtimā’ and Madanī Qāfilaĥ for the solution to my problem as I was too poor to afford the expenses of the operation. Anyway, I reached Madīna-tul-Awliyā Multan. I prayed a lot tearfully during the Ijtimā’. Having attended the concluding heart-rending supplication of the Ijtimā’, when I phoned home, my mother informed me happily: ‘Congratulations! Allah عَزَّوَجَلَّ has blessed you with a baby girl last night without an operation.’ Delighted and excited by the good news, I asked my mother whether to come home or travel with the Madanī Qāfilaĥ for thirty days. She advised, ‘Son, don’t worry, travel with Madanī Qāfilaĥ for thirty days without any tension.’ Despite having a strong desire to see my new born baby girl, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ I travelled with the Madanī Qāfilaĥ for thirty days in the company of devotees of Rasūl. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! My problem was solved due to the blessing of making intention of travelling with the Madanī Qāfilaĥ. My family also got very impressed by the blessing of the Madanī Qāfilaĥ. Even my wife remarked, ‘I feel that I and our children are safe when you are with a Madanī Qāfilaĥ.’
Zichgī āsān ĥo, khūb faizān ĥo
Gham kay sā-ay ḋĥalayn, Qāfilay mayn chalo
Bīwī bachchay sabĥī, khūb pā-ayn khūshī
Khayriyat say raĥayn, Qāfilay mayn chalo
To avoid operation and to remove tension, travel with Madanī Qāfilaĥ
If you desire protection for your wife and children, travel with Madanī Qāfilaĥ
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
O Islamic sisters! This Madanī parable contains Madanī pearls both for Islamic brothers as well as for Islamic sisters. Islamic sisters should keep on making persistent individual effort on their children, husband, father, brothers, and other family members unless they become steadfast in offering five daily Ṣalāĥ, following Sunnaĥ, attending the weekly Sunnaĥ-Inspiring Ijtimā’ regularly, acting upon Madanī In’āmāt and travelling with a 3-day Sunnaĥ-Inspiring Madanī Qāfilaĥ every month thus becoming practicing preachers of Dawat-e-Islami. This way, you will be gaining a huge reward, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. How fine it would be if you started giving Dars from Faizān-e-Sunnat (volume 1) at your home and earn a great reward by teaching them Sunnaĥ and persuading them to perform virtuous actions. As an incentive, four Aḥādīš are presented below:
1. The one who guides [others] to the virtuous path is like the one who does the virtuous deed. (Sunan-ut-Tirmiżī, vol. 4, pp. 305, Ḥādīš 2679)
2. If Allah عَـزَّوَجَــلَّ blesses even a single person with guidance by you, this is better for you than to have red camels. (Ṣaḥīḥ Muslim, pp. 1311, Ḥādīš 2406)
3. Indeed Allah عَزَّوَجَلَّ, His angels, the creatures of the earth and the sky [including] even ants in their holes and fish in water send Ṣalāt to those who teach virtues to people. (Sunan-ut-Tirmiżī, vol. 4, pp. 314, Ḥādīš 2694)
The renowned exegetist Ḥakīm-ul-Ummat Muftī Aḥmad Yār Khān عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الْـحَـنَّان has said, ‘The Ṣalāt of Allah عَزَّوَجَلَّ means
His special mercy and that of the creatures implies special Du’ā for mercy.’ (Mirāt-ul-Manājīḥ, vol. 1, pp. 200)
4. The best Ṣadaqaĥ is that a Muslim acquire knowledge and then impart it to his Muslim brother.
(Sunan Ibn Mājaĥ, vol. 1, pp. 158, Ḥādīš 243)
Given below is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi: Some Islamic sisters would visit our home in order to call us to righteousness. Making individual effort, they would invite me to attend the weekly Sunnaĥ-Inspiring Ijtimā’ and the area-visit for the call to righteousness but I would remain deprived of this privilege due to my laziness. One day, my son suddenly fell ill. We took him to a doctor who informed us that he had got dementia (i.e. insanity) and may never be able to walk. Listening to it I was taken aback. Like every mother I also loved my son too much. This shock made my life miserable.
Some days passed in the same misery. One day, the same Islamic sisters came to my home again for calling me to righteousness. Seeing my sad face, they comforted me and asked me the reason of my sadness. I related the whole story to them. They consoled me a lot and asked me to attend 12 weekly Sunnaĥ-Inspiring Ijtimā’ regularly and make Du’ā for my son in the Ijtimā’ hoping that he would get cured, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. Therefore, I made a firm intention to attend 12 weekly Sunnaĥ-Inspiring Ijtimā’. I attended the Ijtimā’ for the first time and prayed to Allah عَزَّوَجَلَّ tearfully for the recovery of my son during the heart-rending Du’ā. After the Ijtimā’ ended I returned home and found my son in a better condition than before.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! As the time passed, my son recovered completely. The concern expressed by doctors proved wrong and my son started walking again by the blessing of attending the Sunnaĥ-Inspiring Ijtimā’. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! At the time of the writing of this account, my whole family are associated with the Madanī environment of Dawat-e-Islami and preparing for the Paradise.
O Islamic sisters! You have seen! سُـبْحٰـنَ الـلّٰــه عَزَّوَجَلَّ! How wishes are fulfilled, expectations are satisfied and the autumn of grief is converted into the spring of happiness by the blessing of the Sunnaĥ-Inspiring Ijtimā’. It should however be kept in mind that everyone’s every desire is not necessarily fulfilled. It often happens that the thing a person desires is not good for him/her and is therefore not granted. In fact, not being given the desired thing is a reward for that person. For instance, someone makes Du’ā to have a baby boy but is blessed with a baby girl simply because this is better for them. It is stated in the Holy Quran part 2 verse 216:
عَسٰۤى اَنْ تُحِبُّوْا شَیْــٴًـا وَّ هُوَ شَرٌّ لَّكُمْؕ-
Perhaps you love something and it may be bad for you.
[Kanz-ul-Īmān (Translation of Quran)] (Part 2, Sūraĥ Al-Baqaraĥ, verse 216)
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
Here is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. She has stated: Though I had learnt the Holy Quran by heart at my parents’ insistence, I would no longer repeat it. Despite attaining such a high virtue (of memorizing the
Quran), I would not offer Ṣalāĥ regularly. My parents were worried by this lifestyle of mine. I was so fond of new fashions and musical songs that I would listen to the songs sometimes all night through headphones. Even worse I was addicted to watching movies on TV. I was a big fan of a singer and my friends would say as a joke that I would remember him even on my deathbed. Alas! If I ever happened to miss any TV show of that singer, I would weep a lot and even remain hungry. In short, I was passing a life full of sins.
My maternal uncle’s wife who used to attend Dawat-e-Islami’s Sunnaĥ-Inspiring Ijtimā’āt would invite me to attend the Ijtimā’ but I would make excuses. She did not get disappointed, but rather continued to invite me to the Ijtimā’. At last, by virtue of her repeated individual effort, I was also blessed with attending the weekly Sunnaĥ-Inspiring Ijtimā’ where the Sunnaĥ-Inspiring speech, Żikr of Allah عَزَّوَجَلَّ and heart-rending Du’ā all made a profound impact on me. A Ḥalqaĥ Nigrān Islamic sister was very gracious to me and would even come to my home to take me to the Ijtimā’.
Her repeated individual effort inspired me to join the Madanī environment of Dawat-e-Islami, causing me to repent of films, songs, music and other sins. I listened to Maktaba-tul-Madīnaĥ’s released audio-cassettes of Sunnaĥ-Inspiring speeches which made me tremble with fear of Allah عَزَّوَجَلَّ, making me realize as to what I would do if I met my death leading a sinful life. Further, the books and booklets published by Maktaba-tul-Madīnaĥ instilled in me a sense of duty, inspiring me to take part in spreading the call to righteousness with other Islamic sisters. I would try to fulfil every responsibility given to me by senior Islamic sisters.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! At the time of the writing of this account, I am busy doing the Madanī work of Dawat-e-Islami as a responsible person
of ‘Alāqāī Mushāwarat. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! In Madanī environment, I learnt that Muftī of Dawat-e-Islami Ḥāfiẓ Muhammad Fārūq ‘Aṭṭārī Al-Madanī عَـلَيۡهِ رَحْـمَـةُ الـلّٰـهِ الۡـغَنِی would recite one out of seven Manzils of the Quran daily in his student life. Following in his footsteps, I also now recite one Manzil of the Quran daily, thus having the privilege of completing the Holy Quran in every seven days. May Allah عَزَّوَجَلَّ bless me with steadfastness!
اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم
Istiqāmat Dīn per Yā Mustafa ker do ‘aṭā
Baĥr-e-Khabbāb-o-Bilāl-o-Āl-e-Yāsir Yā Nabī
Bless me with steadfastness in religion, Yā Nabī
For the sake of Khabbāb, Bilāl and Āl-e-Yāsir Yā Nabī
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
How beautiful the Madanī environment of Dawat-e-Islami is! A large number of people who used to lead a sinful life have become pious and started leading a Sunnaĥ-conforming dignified life. The blessings of the weekly Sunnaĥ-Inspiring Ijtimā’āt are self-evident. As the problems of the worldly life of some people are resolved by the blessing of attending the Ijtimā’, the impending troubles of the afterlife caused by sins will also be removed by the intercession of the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. I was so crazy about western culture that I would
wear pants and shirt like boys. I would talk to Nā-Maḥram males unhesitatingly and would remain in the company of ill-mannered friends. My father used to run a hotel. I was so bold that I would sit at the counter of the hotel despite being prohibited by my father. I used to study at a school. Glory be to Allah عَزَّوَجَلَّ! I suddenly took an interest in studying at a Madrasaĥ and mentioned it to my father. Seizing the opportunity, he admitted me to Dawat-e-Islami’s Madrasa-tul-Madīnaĥ (for females). I started learning the Holy Quran.
After a few days, our teacher told us about the annually-held global Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami in Multan and persuaded us to visit houses in order to invite other Islamic sisters for the Ijtimā’ calling them to righteousness. We spread the invitation to the Sunnaĥ-Inspiring Ijtimā’ actively and excitedly. I was anxiously waiting for the ‘special session’ of the last day because I had never attended any Ijtimā’ before. At last, the day of the Ijtimā’ arrived. I attended ‘the special session’ of the annual Sunnaĥ-Inspiring Ijtimā’ enthusiastically in which I had the opportunity to listen to the telephonic speech on the topic of ‘Cure for Sins’. The speech made me tremble with the fear of Allah عَزَّوَجَلَّ. I suddenly realized how flagrantly I was disobeying my Creator عَزَّوَجَلَّ and leading a sinful life!
At the end, a heart-rending Du’ā was made. When I saw countless weeping Islamic sisters during the Du’ā I also started weeping with my heart full of remorse. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I repented of sins and made a firm intention to get reformed. By the blessing of Madrasa-tul-Madīnaĥ, I attended the Ijtimā’ which had a profound impact on my heart, inspiring me to associate myself with the Madanī environment of Dawat-e-Islami. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I started observing Islamic veiling and offering Ṣalāĥ regularly. Today, my parents are very pleased with me and grateful to Dawat-e-Islami which has led their daughter who was an epitome of fashion to the path of Sunnaĥ.
Presented below is a summary of a parable of an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. She has stated: I was a modern girl before being associated with the Madanī environment of Dawat-e-Islami. I was mad about worldly education. I was so fond of watching movies that I used to watch three to four movies in a single night. Allah عَزَّوَجَلَّ forbid! I was so fond of music that I would even play songs in a tape recorder with high volume when doing my household chores. A married sister of mine living in another city loved Dawat-e-Islami very much. Whenever she came to Karachi she would attend the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami held every Sunday at the global Madanī Markaz Faizān-e-Madīnaĥ. At night, she would listen to Na’at, and I could not get a chance to listen to songs. Therefore, I would get annoyed with her and sometimes even quarrel with her. Once when she came to Karachi, she advised me very gracefully that ‘whoever watches immoral movies and dramas deserves to be tormented’.
Carrying on individual effort, she finally managed to convince me to attend the weekly Sunnaĥ-Inspiring Ijtimā’ held at Faizān-e-Madīnaĥ. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I attended the weekly Sunnaĥ-Inspiring Ijtimā’. Coincidentally, the topic of the speech was ‘Hazards of TV[19]’. After I listened to the speech, the state of my heart started changing. The heart-rending Du’ā further had a profound impact on my heart. Overwhelmed, I was moved to tears and repented of all of my previous sins from the bottom of my heart. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! After I returned home from the Sunnaĥ-Inspiring Ijtimā’, my heart had become sick of sinful programs, songs and music. Removing cartoons
pictures, I displayed the framed pictures of the Holy Ka’baĥ and the blessed Green Dome.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I am presently getting education of Dars-e-Niẓāmī from Jāmi’a-tul-Madīnaĥ (for females). Furthermore, I am busy doing Madanī work in my area as a responsible for ‘Alāqāī Mushāwarat.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. A long period of 12 years had passed since I got married but I still had no children. I once attended the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami. At the end of the Ijtimā’, I met an Islamic sister who was a preacher. She told me the blessings of the Madanī environment through individual effort. I shared my misery with her. She said gracefully, ‘Make the intention of attending 12 Sunnaĥ-Inspiring Ijtimā’āt of Dawat-e-Islami consecutively and make Du’ā to Allah عَزَّوَجَلَّ to be blessed with children during the collectively-held Du’ā of the Ijtimā’. You will be blessed with bounties for the sake of the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ. So I made the intention. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the blessing of attending Ijtimā’āt regularly, my Du’ā was accepted and Allah عَزَّوَجَلَّ blessed me with a beautiful baby boy. Hence the barren desert of my lonely life turned into a beautiful orchard.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
O Islamic sisters! No one should fall prey to such satanic thoughts as: I have been attending the Ijtimā’ for a long time and praying
tearfully but my problems were not yet resolved. My son is still childless. There is no marriage proposal for my daughter. My elder daughter has three daughters but no son etc. One should not be misguided by such thoughts. Even if your Du’ā is not accepted apparently, you must still avoid uttering words of complaint. Indeed, Allah عَزَّوَجَلَّ knows what is best for us. We must be grateful to Allah عَزَّوَجَلَّ at all times. If He عَزَّوَجَلَّ gives you a boy, thank Him; if He عَزَّوَجَلَّ gives you a girl, thank Him; if He عَزَّوَجَلَّ gives you both, thank Him; and if He عَزَّوَجَلَّ doesn’t give you either, still thank Him in all circumstances. Allah عَزَّوَجَلَّ says in verses 49 and 50 of Sūraĥ Ash-Shūrā in part 25:
لِلّٰهِ مُلْكُ السَّمٰوٰتِ وَ الْاَرْضِؕ-یَخْلُقُ مَا یَشَآءُؕ-یَهَبُ لِمَنْ یَّشَآءُ اِنَاثًا وَّ یَهَبُ لِمَنْ یَّشَآءُ الذُّكُوْرَۙ(۴۹)اَوْ یُزَوِّجُهُمْ ذُكْرَانًا وَّ اِنَاثًاۚ-وَ یَجْعَلُ مَنْ یَّشَآءُ عَقِیْمًاؕ-اِنَّهٗ عَلِیْمٌ قَدِیْرٌ(۵۰)
For Allah alone (عَزَّوَجَلَّ) is the Kingdom of the heavens and the earth, He creates whatever He wills. He bestows daughters upon whomever He wills and He bestows sons upon whomever He wills. Or He combines both, the sons and the daughters, and He makes barren whom He wills. Undoubtedly, He is All-Knowing, the All-powerful.
[Kanz-ul-Īmān (Translation of Quran)] (Part 25, Sūraĥ Ash-Shūrā, verses 49, 50)
‘Allāmaĥ Maulānā Sayyid Muhammad Na’īmuddīn Murādābādī عَـلَيْهِ رَحۡـمَةُ الـلّٰـهِ الۡـهَادِی has stated, ‘Allah عَزَّوَجَلَّ is Omnipotent and He عَزَّوَجَلَّ distributes His bounties as He عَزَّوَجَلَّ likes. This was the case with the honourable Prophets عَـلَـيْـهِمُ الـصَّلٰوةُ وَالـسَّـلَام as well. Sayyidunā Lūṭ and Sayyidunā Shu’ayb عَـلَـيْـهِمَا الـصَّلٰوةُ وَالـسَّـلَام had only daughters, no sons.
Sayyidunā Ibrāĥīm Khalīlullāĥ عَـلَيْـهِ الـسَّـلَام had only sons and no daughters, and the Noble Prophet Muhammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم had four sons and four daughters while Sayyidunā Yaḥyā and Sayyidunā ‘Īsā عَـلَـيْـهِمَا الـصَّلٰوةُ وَالـسَّـلَام did not have any children.’ (Khazāin-ul-‘Irfān, pp. 777; Faizān-e-Sunnat, vol. 1, chapter: Blessings of Ramadan, pp. 886)
Here is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. She has stated: I would neither offer Ṣalāĥ nor observe Islamic veiling. Alas! I did not even have the sense of considering a sin as sin. I was heedless of my afterlife and unaware of the basic knowledge of Islam. Despite having worldly luxuries, I had no peace of heart. I had depression all the time. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! I got the peace of heart when I attended the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami on the invitation of some Islamic sisters. I listened to a Sunnaĥ-Inspiring speech and made ‘Żikr’ which was followed by a heart-rending Du’ā.
Overwhelmed and overcome with remorse, I repented of my sins tearfully. I was now relieved and felt as if a heavy burden had been removed from my heart. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the blessing of attending the Ijtimā’ I associated myself with the Madanī environment. I am presently busy taking part in the Madanī activities of Dawat-e-Islami.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is a summary of an account given by an Islamic sister from Bāb-ul-Madīnaĥ, Karachi. Before being associated with the Madanī environment of Dawat-e-Islami, I was fond of listening to songs and
music. I was crazy to get videoed. Whenever I attended a wedding ceremony I would dance there and ask them to video me. My heart was captured by the pleasure of sins. I would neither offer Ṣalāĥ nor observe fast. Fortunately, making individual effort, some Islamic sisters persuaded me to attend the weekly Sunnaĥ-Inspiring Ijtimā’ of Dawat-e-Islami for Islamic sisters. By the grace of Allah عَزَّوَجَلَّ and by the blessings of attending the Ijtimā’, I repented of all of my sins besides intending to offer the five daily Ṣalāĥ and observe the fast of Ramadan, thus changing my sinful life into a pious life.
اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! By the blessing of the Madanī environment of Dawat-e-Islami, I have developed the mindset of refraining from all sorts of sins and started filling out the booklet of Madanī In’āmāt performing Fikr-e-Madīnaĥ.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
٭…٭…٭
Note: This glossary consists of only an introductory explanation of Islamic terms. For details and thorough understanding, please consult some Sunnī scholar.
‘Arafaĥ [عَرَفَه]: 9th day of Żul-Ḥijjaĥ (last Islamic month)
‘Imāmaĥ [عِمامَه]: A turban according to the Sunnaĥ of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.
‘Użr [ عُذۡر]: An excuse (usually one that is considered valid by Islamic Jurisprudence.)
Du’ā-e-Qunūt [دُعَائے قُنُوت]: A particular supplication recited in the third cycle of Ṣalāt-ul-Witr.
Farḍ [فَرۡض]: It is an obligation without performing which one cannot be freed from duty, and if some act is Farḍ in worship, the worship will not be accomplished without performing that act. Not performing a Farḍ deliberately is a grave sin.
Ghusl [غُسۡل]: Ritual bath
Ḥalāl [حَلَال]: Lawful (by Sharī’aĥ)
Ḥanafī [حَنَفِي]: One out of four schools of Islamic Jurisprudence
Ḥarām [حَرَام]: It is opposite to Farḍ; committing it deliberately even once is a grave sin.
Imām [اِمَام]: A Muslim who leads others in congregational Ṣalāĥ.
Iqāmat [اِقامَت]: A set of fixed words uttered rather loudly just before the commencement of congregational Ṣalāĥ.
Īṣāl-e-Šawāb [اِيۡصَالِ ثَوَاب]: Īṣāl-e-Šawāb refers to the act of spiritually donating the reward of virtuous deeds to the Muslims. Īṣāl-e-Šawāb may be made to all deceased and living male and female Muslims including even Muslim jinns.
Kanz-ul-Īmān [كَنۡزُالۡاِيۡمَان]: Name of the Urdu translation of the Holy Quran by Imām-e-Aĥl-e-Sunnat, Al-Ḥāj, Al-Ḥāfiẓ, Al-Qārī Imām Aḥmad Razā Khan عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن.
Maḥram [مَحۡرَم]: One with whom marriage is Ḥarām forever.
Makrūĥ [مَكۡرُوۡه]: Disliked
Makrūĥ Taḥrīmī [مَكۡرُوۡه تَحۡرِيۡمِي]: It is in comparison with Wājib; if it occurs in worship, the worship gets defective and the committer of Makrūĥ Taḥrīmī is considered a sinner. Although its gravity is lesser than that of Ḥarām, committing it a few times is a grave sin.
Makrūĥ Tanzīĥī [مَكۡرُوۡه تَنۡزِيۡهِي]: It is in comparison with Sunan-e-Ghayr Muakkadaĥ. It is an act which Sharī’aĥ dislikes to be committed, although there is no punishment for the one who commits it.
Miswāk [مِسۡوَاك]: Natural tooth-stick made from a twig of a tree, typically made from peelu, olive or walnut tree.
Muftī [مُفۡتِي]: An authorized scholar who is expert in Islamic Jurisprudence to answer religious queries.
Mustaḥab [مُسۡتَحَب]: An act which Sharī’aĥ likes to be performed but its abandonment is not disliked.
Na’at [نَعۡت]: Poetic eulogy in praise of the Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم
Nafl [نَفۡل]: Supererogatory act / worship
Qa’daĥ [قَعۡدَه]: A unit of Ṣalāĥ in which Muṣallī sits in a particular posture.
Qa’daĥ Akhīraĥ [قَعۡدَه اَخِيۡرَه]: The final Qa’daĥ of Ṣalāĥ
Qaḍā [قَضَا]: To make up or compensate for any missed worship
Qiblaĥ [قِبۡلَه]: The direction which Muslims face during Ṣalāĥ etc.
Rak’at [رَكۡعَت]: Unit/cycle of Ṣalāĥ
Ṣadaqaĥ [صَدَقَه]: Charity or alms
Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم [صَلَاة عَلَي النَّبِي]: Supplication for asking blessings for the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم
Shar’ī [شَرۡعِي]: According to Sharī’aĥ
Sharī’at/Sharī’aĥ [شَرِيۡعَة]: Commandments of Allah عَزَّوَجَلَّ and His Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم
Ṣubḥ-e-Ṣādiq [صُبۡحِ صَادِق]: The true dawn
Sunnat-ul-Muakkadaĥ [سُنَّةُ الۡمُؤَكَّدَه]: An act which the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم practiced continually but at times, also forsook it to show permissibility of its abandonment.
Sūraĥ [سُوۡرَة]: A chapter of the Holy Quran
Sutraĥ [سُتۡرَه]: A barrier placed in front of the Ṣalāĥ-offering person so that others may pass across the front of him without committing sin.
Ummaĥ [اُمَّة]: Believers of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم as a whole
Wājib [وَاجِب]: It is an obligation without performing which one will not be freed from obligation and if a Wājib act is missed in worship, that worship will be considered defective. However, the worship will be considered performed. Not performing a Wājib once deliberately is a minor sin and leaving it a few times is a grave sin.
Witr [ وِتۡر]: Wājib Ṣalāĥ comprising three cycles offered with Ṣalāt-ul-‘Ishā
Żikr [ ذِكۡر]: The remembrance of Allah عَزَّوَجَلَّ
Al-Baḥr-ur-Rāiq, Quetta
Al-Budū-rus-Sāfiraĥ, Muassasa-tul-Kutub Aš-Šaqāfiyaĥ
Al-Jāmi’-uṣ-Ṣaghīr, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Al-Jauĥara-tun-Nayyaraĥ, Karachi
Al-Mīzān-ul-Kubrā, Beirut
Al-Mu’jam-ul-Awsaṭ, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Al-Mu’jam-ul-Kabīr, Dār Iḥyā-ut-Turāš Al-‘Arabī, Beirut
Al-Mu’jam-uṣ-Ṣaghīr, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Al-Qaul-ul-Badī’, Muassasa-tur-Rayyān, Beirut
Al-Waẓīfa-tul-Karīmaĥ, Idāraĥ Taḥqīqāt Imām Aḥmad Razā
Ashi’at-ul-Lam’āt, Quetta
Baĥār-e-Sharī’at, Maktaba-tul-Madīnaĥ, Karachi
Durr-e-Mukhtār, Dār-ul-Ma’rifaĥ, Beirut
Fatāwā ‘Ālamgīrī, Quetta
Fatāwā Amjadiyyaĥ, Maktabaĥ Razawiyyaĥ, Karachi
Fatāwā Qāḍī Khān, Peshawar
Fatāwā Razawiyyaĥ, Razā foundation, Lahore
Fatḥ-ul-Qadīr, Quetta
Ghamz ‘Uyūn-il-Baṣāir, Karachi
Ghunyaĥ, Suhail academy, Lahore
Ḥāshiya-tuṭ-Ṭaḥṭāwi, Quetta
Iḥyā-ul-‘Ulūm, Dār Ṣādir, Beirut
Islāmī Zindagī, Maktaba-tul-Madīnaĥ, Karachi
Kanz-ul-‘Ummāl, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Kitāb-ud-Du’ā, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Kitāb-ul-Kabāir, Peshawar
Majma’-uz-Zawāid, Dār-ul-Fikr, Beirut
Marāqil Falāḥ, Karachi
Masāil-ul-Quran, Rumi publications, Lahore
Minḥ-ur-Rauḍ Al-Azĥar, Dār-ul-Bashāir-ul-Islāmiyyaĥ, Beirut
Mirāt-ul-Manājīḥ, Zia-ul-Quran publications, Lahore
Mirqāt-ul-Mafātīḥ, Dār-ul-Fikr, Beirut
Mishkāt-ul-Maṣābīḥ, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Mukāshafa-tul-Qulūb, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Munya-tul-Muṣallī, Zia-ul-Quran publications, Lahore
Musnad Imām Aḥmad, Dār-ul-Fikr, Beirut
Muwaṭṭā Imām Mālik, Dār-ul-Ma’rifaĥ, Beirut
Nūr-ul-Īḍāḥ, Multan
Qānūn-e-Sharī’at, Zia-ul-Quran publications, Lahore
Rad-dul-Muḥtār, Dār-ul-Ma’rifaĥ, Beirut
Rāḥat-ul-Qulūb, Shabbir brothers, Lahore
Ṣaḥīḥ Bukhārī, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Ṣaḥīḥ Muslim, Dār Ibn Ḥazm, Beirut
Sharḥ-ul-Wiqāyaĥ, Karachi
Sharḥ-uṣ-Ṣudūr, Markaz Aĥl-e-Sunnat, Barakāt-e-Razā
Sharḥ-us-Sunnaĥ, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Shu’ab-ul-Īmān, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Sunan Abī Dāwūd, Dār Iḥyā-ut-Turāš Al-‘Arabī, Beirut
Sunan Ibn Mājaĥ, Dār-ul-Ma’rifaĥ, Beirut
Sunan Nasāī, Dār-ul-Kutub ‘Ilmiyyaĥ, Beirut
Sunan-ut-Tirmiżī, Dār-ul-Fikr, Beirut
Tafsīr Durr-e-Manšūr, Dār-ul-Fikr, Beirut
Tafsīr Khazāin-ul-‘Irfān, Razā academy, Bombay, Hind
Tārīkh Damishq li Ibn ‘Asākir, Beirut
A fter you have read this book, you would certainly like to know who has authored it. It was authored by the Great Spiritual and Scholarly Luminary of the 21st century, ‘Allāmaĥ Maulānā Abu Bilal Muhammad Ilyas Attar Qadiri Razavi دَامَـتْ بَـرَكَـاتُـهُـمُ الْـعَـالِـيَـه. He has founded Dawat-e-Islami (the global and non-political movement for the preaching of Quran and Sunnaĥ) which is spreading Islamic teachings in more than 93 walks of life. If you want to know about the Founder of Dawat-e-Islami, his books, booklets, and various departments of Dawat-e-Islami, then visit this website: www.dawateislami.net
Moreover, Dawat-e-Islami is also spreading the message of Islam all over the world through Madani Channel, a 100% purely Islamic channel. No matter wherever you are in the world, if you are interested in watching Madani Channel, then follow the given frequencies. If you want to contact us, then email us: overseas@dawateislami.net
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Asiasat (A7-C3V) |
Global |
105.5 E |
C-Band |
3739 |
Vertical |
2815 |
3/4 |
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Intelsat 20 |
Africa Region |
68.5 E |
KU-Band |
12562 |
Horizontal |
26657 |
2/3 |
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Eutelsat 7 |
Middle East |
7 West A |
KU–Band |
10815 |
Horizontal |
27500 |
5/6 |
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Astra 2F |
Europe |
28.5 E |
Sky Platform |
12640 |
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22000 |
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Galaxy 19 |
USA |
97 West |
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121835 |
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22000 |
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[1] For information about the size dirham, see the chapter ‘Method of Purifying Clothes’ on page 225.
[2] Fire-worshipers
[3] This is called menopause in which menstruations cease permanently.
[4] Finā-e-Masjid includes the areas within the boundary of a Masjid that are used for the needs of Masjid such as the minaret, Wuḍū area, toilets, bathrooms, any Madrasaĥ that is adjacent to the Masjid, rooms for the Imām and Muażżin, place for shoes etc. (Faizān-e-Ramadan - Blessings of Ramadan, pp. 276)
[5] Fatāwā Razawiyyaĥ, vol. 4, pp. 364
[6] Tulsī plant is called Ocimum tenuiflorum, also known as Holy Basil, and Tulasī.
[7] Also called cane sugar or raw sugar. It is called ‘Guř’ in Urdu.
[8] Masūr lentils are brown-skinned lentils which are orange inside.
[9] O my Lord! Grant me from Yourself pure offspring; no doubt, You only are the Listener of supplication.
[Kanz-ul-Īmān (Translation of Quran)] (Part 13, Sūraĥ Āl-e-‘Imrān, verse 38)
[10] Paste of sweet rose petal preserve
[11] ‘Sciatica’ is referred to as any painful disorder extending from the hip down the back of the thigh and surrounding area.
[12] See the definitions of Mażī and Wadī in the second part of the first volume of Baĥār-e-Sharī’at (Urdu), published by Maktaba-tul-Madīnaĥ. [Translator’s note]
[13] Bat is a bird that likes darkness. It keeps hanging upside down the trees, roofs etc. during the day and flies at night.
[14] See the definition of carrion on page 226.
[15] Vessel is an old type of container used for holding water.
[16] Jiryān is a disease in which semen is released either with or before or after urine.
[17] Madanī Burqa’ is a loose black robe that covers the body from over the head to toes.
[18] An institution for learning Islamic sciences run by Dawat-e-Islami.
[Translator’s Notes]
[19] Get the VCD and audio-cassette of this speech in the voice of Amīr-e-Aĥl-e-Sunnat دَامَـتْ بَـرَكَـاتُـهُـمُ الْـعَـالِـيَـه from Maktaba-tul-Madīnaĥ. Its booklet is also available.