Surah Ad Duha

Powerful!!!!!! 

"Surah Ad Duha was revealed to Prophet Muhammad (saw) at a time when he had not received any revelation for six months, not even in the form of a dream! The Prophet (saw) was in a very disturbed state of mind, feeling negative and depressed and believing that Allah was displeased with him, had forgotten him, and did not want him as a Nabi anymore.

Don’t we have similar feelings in our lives? Times when our level of imaan is low, our khushoo in salah wavers and we feel a drop in our connection with Allah? We feel like our duas are not being answered, our salah is not having a positive impact on our hearts, and worst of all the feeling that we’re horrible human beings, that Allah doesn’t love us or doesn’t care about us anymore.

Surah Ad-Duha was revealed to the Prophet (saw) to relieve him of these negative feelings and to give him hope, positivity, and the assurance that Allah is with him no matter what. From it we too can find peace, hope, and a renewed faith in Allah when we go through similar states of depression, sadness, and hopelessness.

So what does this surah say?

Wad duhaa— By the morning brightness

This is the first thing you need to hear when you’re depressed: Wake up, look at the sunshine! Everything in life is not doom and gloom– you just have to look up!

Wal laili iza sajaa— And [by] the night when it covers with darkness,

Why is this aayah immediately talking about darkness? As a reminder to us that the night is meant to cover and give us comfort and rest.

Generally when we’re depressed, we tend to get into a very bad sleep pattern by staying up at night and sleeping all day, thereby worsening our state of mind. This aayah reminds us to use the night as a comfort to ease our distress.

Ma wad da’aka rabbuka wa ma qalaa— Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].

This is a very powerful verse from Allah telling us that He doesn’t hate us and hasn’t forgotten us– reminding the depressed person that He is always by his or her side!

Walal-aakhiratu khairul laka minal-oola— And the Hereafter is better for you than the first [life].

Many times when we’re depressed we think: Is this all my life is going to be? Is it never going to get better?

This aayah serves as a perfect answer to those questions, reminding us that life in this world is temporary and thatAakhira is certainly a better, more permanent place for us than this world could ever be.

This makes us look forward to attaining our place in Jannah and helps us look at any problems in our lives as temporary tests of our faith from Allah.

Wa la sawfa y’uteeka rabbuka fatarda— And your Lord is going to give you, and you will be satisfied.

A promise from Allah that very soon he will give us a massive reward (Jannah) and we will be happy! Subhanallah!

Isn’t this the best thing to hear when you’re depressed and fed up with this worldly life and the problems you’re facing?

Alam ya jidka yateeman fa aawaa – Did He not find you an orphan and give [you] refuge?

From this verse onwards, Allah gives us reason to believe His declarations and promises in the first half of the surah.

Now many of us may think: how would this aayah about orphans relate to the majority of us? Think about it– weren’t there many times in your life when you were sick or lonely and felt like you had nobody who cared about you? Who was the only one by your side at that time? Allah! It was He who took care of you and guided you out of that stage in life.

Wa wa jadaka daal lan fahada— And He found you lost and guided [you].

How many of us, despite being born Muslims, have found ourselves misguided and straying away from Islam in the past? It was Allah who gave us that hidaya and brought us back to the straight path and to Him and made us practicing Muslims.Alhamdulillah!

Wa wa jadaka ‘aa-ilan fa aghnaa— And He found you poor and made [you] self-sufficient.

Many of us have probably gone through many periods in our lives when we have been short of money and wealth. Now when we look back we realize that it was only Allah who gave us that rizq in some form and got us through those tough financial times.

When a person is depressed, giving him or her examples of how Allah has helped them in the past will strengthen their conviction and belief in the promises Allah makes in this surah for their future.

Fa am mal yateema fala. taqhar — So as for the orphan, do not oppress [him].

This aayah is the ultimate antidote to depression!

Depressed people are mostly consumed with their situation and feel that nobody could possibly be in a worse situation.

This aayah reminds us to look at people who are in far worse situations than ourselves when we’re feeling hopeless and depressed— Look at the orphans,who have no family or loved ones and nobody to care for them. We have families and parents who love us, a roof over our heads and food on the table and we still think we’re in a bad situation? Subhanallah!

Wa am mas saa-ila fala tanhar— And as for the petitioner, do not repel [him].

Another example is of the beggar – to once again remind us of the many material blessings that Allah has given us that we take for granted – food, clothing and shelter. How many of us have ever gone to sleep hungry? How many of us don’t have clothes to wear? Or don’t have a home to go to?

These examples of the orphan and the beggar are ones we should constantly remind ourselves of to be thankful for the numerous blessings Allah has given us, get over our depression and feel connected to Allah again, out of gratitude.

Wa amma bi ne’mati rabbika fahad dith – But as for the favor of your Lord, report [it].

This final aayah is about maintaining that renewed faith and bond with Allah – by pondering, glorifying and talking about the blessings of Allah! Either in terms of halaqas, discussions with family and friends or even da’wah! Dhikr, reading quran and listening to lectures are also great ways to keep the remembrance of Allah close to your heart!

So the next time you feel disconnected, disheartened or depressed with your level of Imaan and your connection with Allah – read Surah Ad Duha and ponder over its meanings – Inshallah it will restore your faith and increase your belief in the greatness and power of Allah."

THE FORGETFULNESS PROSTRATION (SAJDA SAHW)

THE FORGETFULNESS PROSTRATION (SAJDA SAHW)

• Shaykh Faraz Rabbani (HA)

It is disliked to recite up to a prostration verse and then leave to it out. [Maraqi]

There is no difference between the forgetfulness prostration in mandatory and supererogatory prayers.

¶ In Heavenly Ornaments, its rulings are explained:

THE FORGETFULNESS PROSTRATION

1. If any one or several of the wajib acts of prayer is left out forgetfully, it becomes wajib to make the forgetfulness prostration. By making the forgetfulness prostration, the prayer becomes proper. If one does not make the forgetfulness prostration, the prayer will have to be repeated.

2 If one forgetfully leaves out a fard act of prayer, the prayer will not become proper by making the forgetfulness prostration. It will have to be repeated.

3 The method of making the forgetfulness prostration is that in the last rakaat the person should recite the at-tahiyyaat only and thereafter make salaam towards the right only and thereafter make two sajdahs. He should then repeat the at-tahiyyaat and thereafter recite the durood, dua, make salaam to both sides and thereby complete his prayer.

4 If a person forgetfully makes the forgetfulness prostration before making salaam, even then it will be considered and the prayer will be proper.

5 If a person forgetfully makes two rukus or three sajdahs, it is wajib to make the forgetfulness prostration.

6 While in prayer, a person forgot to recite Surah Faatihah and only recited another Surah, or he first recited a Surah and then recited Surah Faatihah - the forgetfulness prostration will become wajib.

7 A person forgets to recite another Surah (after Surah Faatihah) in the first two rakaats of a fard prayer. He should therefore recite another Surah in the second two rakaats and also make the forgetfulness prostration. If he forgets to recite another Surah in one of the first two rakaats, he should recite it in one of the latter two rakaats and also make the forgetfulness prostration. If he forgets to recite another Surah in the latter two rakaats as well, i.e. he forgets to recite another Surah in the first two as well as in the latter two rakaats, and only remembers at the time of reciting the at-tahiyyaat that he did not recite another Surah in one or two rakaats, the prayer will still become proper if he makes the forgetfulness prostration.

8 To recite another Surah (after Surah Faatihah) in all the rakaats of sunnah and nafl prayer is wajib. If a person forgets to recite another Surah in any of the rakaats, he will have to make the forgetfulness prostration.

9 After reciting Surah Faatihah, a person began thinking as to which Surah he should recite. His thinking took so long that in that time Sub'haanallah could be recited three times. Even then the forgetfulness prostration will become wajib.

10. In the last rakaat, after reciting at-tahiyyaat and durood shareef, a person had a doubt as to whether he offered three or four rakaats. While thinking about this, he kept silent and took so long to make the salaam that in that time he could have recited Sub'haanallah three times, and after that he remembered that he offered all four rakaats- even in this case it will be wajib to make the forgetfulness prostration.

11 A person recited Surah Faatihah and another Surah, but thereafter he unintentionally began thinking of something. He took so long to go into ruku that in that time he could have recited Sub'haanallah three times. Even then, the forgetfulness prostration will become wajib.

12 Similarly, the forgetfulness prostration will become wajib in the following instances: while he was busy with his recitation he stopped and began thinking of something, he sat in the second or fourth rakaat for at-tahiyyaat and did not commence reciting it immediately. Instead, he sat and started thinking of something, when he stood up from the ruku, he stood silently and started thinking of something, when he sat down in-between the two sajdahs, he started thinking of something. In order words, if a person unintentionally delays in executing a particular posture or gets delayed due to thinking of something, then the forgetfulness prostration becomes wajib.

13 In a three or four rakaat fard prayer (irrespective of whether it is a prayer that he is offering for that time, making qada of a prayer which he missed, or it is a witr prayer or the first four rakaats of sunnah of zuhr prayer) when the person sat for the at-tahiyyaat in the second rakaat, he unintentionally recited at-tahiyyaat two times. Even then the forgetfulness prostration will become wajib. And after the at-tahiyyaat if he recited the following from the durood:

Allahumma Sallay Ala Muhammad

or if he recited more than that and only thereafter he remembered that he was supposed to stand up for the third rakaat, even then the forgetfulness prostration will become wajib. But if he recited less than this, the forgetfulness prostration will not become wajib.

14 With regards to nafl prayer (or even a prayer which is offered after the fulfillment of a particular wish) it is permissible to recite the durood after the at-tahiyyaat when sitting for the second rakaat. By reciting the durood in a nafl prayer, the forgetfulness prostration does not become wajib. However, if at-tahiyyaat is recited twice, the forgetfulness prostration will become wajib even in a nafl prayer.

15 A person sat down for at-tahiyyaat but mistakenly recited something else, or he recited Surah Faatihah. The forgetfulness prostration will become wajib.

16 Upon commencing with his prayer, a person recited dua-e-qunoot instead of reciting the thanaa'. The forgetfulness prostration will not become wajib. Similarly, if he recited at-tahiyyaat or something else instead of Surah Faatihah in the third or fourth rakaat of a fard prayer, the forgetfulness prostration will not be wajib.

17 In a three or four rakaat prayer, a person forgot to sit down after the second rakaat. Instead, he stood up directly for the third rakaat. While standing up, if he is closer to the sitting posture, he should sit down and recite the at-tahiyyaat and thereafter complete his prayer and there is no need to make the forgetfulness prostration. But if he is closer to the standing posture, he should not sit down. Instead, he should continue with his prayer without sitting down. He should only sit down at the end. In this case, the forgetfulness prostration will become wajib. If after standing up, he still went back and sat down; he will be committing a sin and even in this case he will still have to make the forgetfulness prostration.

18 If a person forgets to sit down after the fourth rakaat, then if he is closer to the sitting posture, he must sit down, recite the at-tahiyyaat, durood, etc. and make his salaam. There is no need to make the forgetfulness prostration. And if he stood up completely, even then he should go back and sit down. In fact, even if he has recited Surah Faatihah, another Surah, and went into ruku, he should still sit down, read the at-tahiyyaat and then make the forgetfulness prostration. But if he still did not remember after the ruku and made the sajdahs for the fifth rakaat, he should repeat his fard prayer. This prayer will now be regarded as a nafl prayer and he will have to offer one more rakaat and thereby complete six rakaats. There is no need to make the forgetfulness prostration. If he did not add one more rakaat, or made salaam after the fifth rakaat, four rakaats will be nafl and the one rakaat will not even be considered.

19 If a person sits down for the fourth rakaat, recites at-tahiyyaat and thereafter stands up, he should sit down when he remembers as long as it is before making the next sajdahs. The moment he sits down, he should not recite at-tahiyyaat. Instead, he should immediately make the forgetfulness prostration. But if he makes the sajdahs for the fifth rakaat and only remembers thereafter, he should add one more rakaat and complete six rakaats. The first four rakaats will be for his fard and the other two will be regarded as nafl. He will also have to make the forgetfulness prostration. If he makes the forgetfulness prostration and then salaam in the fifth rakaat, he has committed a sin. In this case, the first four rakaats will be of fard, and the remaining one will not be considered.

20 If a person is offering four rakaats of nafl prayer and he forgets to sit down after the second rakaat, then as long as he remembers before making the sajdahs for the third rakaat, he should sit down. If he has already made the sajdahs for the third rakaat, his prayer will still be valid. But the forgetfulness prostration will be wajib in both cases.

21 A person is in doubt as to whether he offered three or four rakaats. If this doubt was coincidental, i.e. he does not normally have this doubt, then he will have to repeat his prayer. But if these sort of doubts occur quite often, he should ponder in his heart and see what the heart's inclination is. If it is more towards three rakaats, he should offer one more rakaat and the forgetfulness prostration will not be wajib. But if he feels that he offered four rakaats, he should not add another rakaat nor should he make the forgetfulness prostration. If he still cannot make up his mind after pondering over the matter, then he should regard it as if he offered three rakaats and add one more rakaat. But in this case, he should also sit down after the third rakaat and recite the at-tahiyyaat. He should then stand up and offer the fourth rakaat and also make the forgetfulness prostration.

22 If he has a doubt as to whether it is the first or second rakaat, the above rule will also apply. That is, if the doubt was coincidental, he should repeat his prayer. But if such doubts occur quite often, he should act according to that which his heart tells him. But if he is still not sure, he should regard it as one rakaat. However, he has to sit down after the first rakaat and recite the at-tahiyyaat, because it is possible that this is actually his second rakaat. On completing his second rakaat, he should sit down again. He should also recite another Surah after Surah Faatihah in this second rakaat. On completing his third rakaat, he should sit down again because it is possible that this is actually his fourth rakaat. After the fourth rakaat he should sit down again, make the forgetfulness prostration and then make salaam.

23 If he has a doubt as to whether it is the second or third rakaat, the same rule will apply. If he cannot make up his mind, he should sit down after the second rakaat and thereafter offer the third rakaat. On completing the third rakaat, he should sit down again and recite at-tahiyyaat because it is possible that this is his fourth rakaat. He should then offer the fourth rakaat, make the forgetfulness prostration and then complete his prayer.

24 If the doubt occurs after having completed his prayer, that is, he is not sure as to whether he offered three or four rakaats. Then this doubt is not even considered - the prayer is valid. But if he clearly remembers that he only offered three rakaats, he should stand up and offer one more rakaat and also make the forgetfulness prostration. However, if on completing his prayer, he started speaking or did something else with which prayer breaks, he will have to repeat his prayer. Similarly, if this doubt creeps in after having recited at-tahiyyaat, the same rule will apply. That is, as long as he does not remember clearly, he should not worry about it. However, it will be good to repeat the prayer as a precaution so that the uneasiness of the heart is removed and no doubt remains.

25 If several things occur in prayer, whereby the forgetfulness prostration becomes wajib, then one the forgetfulness prostration will suffice for all the mistakes. The forgetfulness prostration is not made twice in one prayer.

26 After making the forgetfulness prostration, a person commits another mistake which makes the forgetfulness prostration wajib. The first the forgetfulness prostration will suffice and it will not be necessary to make another one.

27 A person made a mistake in his prayer whereby the forgetfulness prostration had become wajib on him. But he forgot to make the forgetfulness prostration and made salaam on both sides. However, he remained sitting in that place without turning his chest away from the qiblah, neither did he talk nor did he do anything whereby prayer breaks. He should make the forgetfulness prostration at that time. In fact, if he remained sitting in that position and engaged himself in reciting the kalimah, durood or any other zikr, even then there is no harm in this. Once he makes his the forgetfulness prostration, his prayer will be valid.

28 The forgetfulness prostration was wajib on a person but he intentionally made his salaam on both sides and made this intention that he will not make the forgetfulness prostration. Despite this, as long as he does not do anything which makes the prayer invalid, the choice to make the forgetfulness prostration will remain.

29 In a three or four rakaat prayer, a person unintentionally made salaam after the second rakaat. He should immediately stand up, complete his prayer and make the forgetfulness prostration. However, if after making salaam, he did something which invalidates prayer, he will have to repeat his prayer.

30 A person forgetfully recited dua-e-qunoot in the first or second rakaat of witr prayer. This will not be considered. He should recite the qunoot in the third rakaat again and also make the forgetfulness prostration.

31 While offering witr prayer, a person had a doubt as to whether it is the second or third rakaat. He cannot even make up his mind as to which of the two is more correct. He should recite dua-e-qunoot in that rakaat and after sitting down for the at-tahiyyaat he should stand up and offer one more rakaat. He should recite dua-e-qunoot in this rakaat as well. In the end he should also make the forgetfulness prostration.

32 Instead of reciting dua-e-qunoot in the witr prayer, the person read thanaa'. Later when he remembered, he recited the qunoot. The forgetfulness prostration will not be wajib.

33 A person forgot to recite dua-e-qunoot in witr prayer. Instead, he went into ruku after reciting a Surah. The forgetfulness prostration will be wajib.

34 After reciting Surah Faatihah, a person recited two or three Surahs. There is no harm in this and the forgetfulness prostration will not be wajib.

35 In the latter rakaats of a fard prayer, a person recited another Surah after Surah Faatihah in one or both the rakaats. The forgetfulness prostration will not be wajib.

36 The forgetfulness prostration is not wajib in the following instances: he forgets to recite the thanaa' in the beginning, he forgets to recite the tasbeeh in ruku, he forgets to recite the tasbeeh in sajdah, he forgets to recite: Subhanna Rabbi Yal A'ala

when standing up from ruku, at the time of saying takbeer-e-tahreemah he forgets to raise his hands to his ears (or to the shoulders for women), at the end of his prayer he made salaam without reciting the durood and a dua. In all the above cases, the forgetfulness prostration is not wajib.

37 In the latter one or two rakaats of a fard prayer, he forgot to recite Surah Faatihah and went into ruku after standing silently- even then the forgetfulness prostration will not be wajib.

38 If a person intentionally commits those errors which make the forgetfulness prostration wajib, then the forgetfulness prostration will not become wajib. Instead, he will have to repeat the prayer. Even if he makes the the forgetfulness prostration, the prayer will still not be valid. If a person forgets those things which are not fard nor wajib in prayer, his prayer will remain valid and he will not have to make the forgetfulness prostration.

39 If a prayer which has to be offered silently is offered in a loud voice, the forgetfulness prostration will have to be made irrespective of whether the person is a munfarid or an imam. If an imam performs a prayer which has to be offered aloud, silently, then he will have to make the forgetfulness prostration. But if very little qira'at is made in a loud voice in a silent prayer, which is not sufficient for the prayer to be valid, then the forgetfulness prostration will not be wajib. For example, just one or two words come out aloud, or an imam recites one or two words silently in a prayer that is offered aloud, then the forgetfulness prostration will not be wajib.

¶ Method to perform:

Sayyidina Abdullah ibn Ja'far (RA) narrated that the Prophet (Sallallaho Alaihe Wassallam) said: Anyone who is in doubt in his prayer should make two prostrations after giving the salutation. [Abu Dawud]

1 In the last Rakaat (unit) of Salah when you are finishing the Prayer, recite until At-Tahiyaat

2 Make a single Salam (to the right)

3 Perform two (2) additional prostrations

4 Recite At-Tahiyaat then send Salutations upon Prophet (Sallallaho Alaihe Wassallam) and then make Dua

5 Conclude the prayer (as normal) by saying Salam on both sides

True believer of Islam

A persons life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness. wealth and povert, health and sickness etc. 

A true believer is one who maintains a clear level of Eemaan throughout the wordly fluctuations. 

He continues to remember Allah and ascribe the bounties to Him; and he turns to Him in submission, asking for relief from his affliction. 

This is described by the Messenger (sallallaahu alaihi wasallam) who said:

" Indeed amazing are the affairs of a believer ! They are all for his benefit; If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perseveres; and this is best or him." [ Muslim ]

And Allah (S) said (which means);

" Certainly, We shall test you with fear,hunger,loss of wealth,lives and fruits; but give glad tidings to the patient - those who, when afflicted with calamity say, "Truly to Allah we belong, and truly to Him shall we return." it is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones." [ 2:155-157 ]

Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.

HARDSHIPS BENEFIT THE BELIEVER

Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvment in the wordly life. For a believer, on the other hand, they are instances of rest and rememberance, tests that promise great rewards, and indications of atonment and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgivness and elevated rank ( in Jannah ). The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgivness and benevolence.

EXPIATION OF SINS

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah (S) burdened with no sins. " [ Tirmithee ]

SIGN OF ALLAH'S LOVE

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Whenever Allah wills good for a person, He subjects him to adversity" [ Bukharee and others ]

SIGN OF EEMAN

Abu Hurayrah (radiallaahu anhu) and Ka'b Bin Maalik (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake - until it is uprooted all at once." [ Bukharee and Muslim ]

SIGN OF RIGHTEOUSNESS

The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa'd (radiallaahu anhu) reporeted that the Prophet (sallallaahu alaihi wasallam) said:

" The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his deen (faith). If his deen is firm his affliction is hard, and if his deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins. " [ Ahmad, Tirmithee ]

EARLY PUNISHMENT

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection. " [ Tirmithee ]

MULTIPLICATION OF REWARDS

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" The amount of reward is in accordance with the amount of suffering. When Allah (SWT) loves some people, He tries them (with affliction). He who then is content (with Allah's decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah's decree) will attain the anger (of allah)." [ Tirmithee ]

REWARDS FOR SICKNESS

One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah (SWT) tests His 'ibaad (servants), giving them a chance to aquire rewards, as was explained above, as is further emphasized below.

REMOVAL OF SINS AND ELEVATION IN RANKS

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves." [ Bukharee and Muslim ]

Abu Sa'eed al-Khudree (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" A muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression - even if pricked by a thorn, but Allah expiates his sins because of that. " [ Bukharee and Muslim ]

Sa'eed said, " I was with Salmaan (radiallaahu anhu) when he visited a sick man in Kindah ( in Persia ), and he said to him: " Expect good because Allah (SWT) makes a believers sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose - it does not understand why it was tied nor why it was freed."" [ Bukharee ]

'Aishah (radiallaahu anhu) narrated that once some pain afflicted the Prophrt (sallallaahu alaihi wasallam) causing him to suffer and turn about in his bed. she said: " Had one of us done this, you would have blamed him." He (sallallaahu alaihi wasallam) replied:

" An ailment is intensified for the righteous. whenever a believer is afflicted by a hardship, ehether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank ( in Jannah). " [ Ahmad ]

RETAINING REWARDS FOR DEEDS BEFORE SICKNESS

Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer,fasting,helping Muslims etc) that he used to do when he was well. But Allah out of His great mercy, continues to record for him the good deeds that he was forced to stop because of his sickness. Abu Moosa Al-Ash'aree (radiallaahu anhu) narrated that the Prophet (sallallaahu alaihi wasallam) said:

" For a travelling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well." [ Bukharee ]

'Abdullah Bin 'Amr (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well." [ Bukharee ]

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" No muslims body is afflicted by Allah, but He will record (his deeds) foe him in accordance with what he used to do when he was well - as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He wahes him (from sins)." [ Bukharee ]

'Uqbah Bin 'Aamir (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" Each days deeds are sealed with it. thus, when a believer gets sick, thw angels say, " Our lord! Your servant such and such, You have restrained him (from doing good this day)." And the lord replies, " Seal his day in acordance with his (usual) deeds, until he is cured or dies". [ Ahmad ]

REASON FOR THE REWARD

'Atta Bin Rabaah reported that ibn 'abbaas (radiallaahu anhu) told him, " Do you want to see a woman from the people of Jannah (paradise)?" He said "Yes". He said: " It is this black woman. She came to the Prophet (sallallaahu alaihi wasallam) saying, " I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me." He (sallallaahu alaihi wasallam) said:

" If you wish, be patient and you will attain Jannah; or if you wish, I will ask Allah to cure you."

She replied, " I will be patient ! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed." and he (sallallaahu alaihi wasallam) did." [ Bukharee and Muslim ]

The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. the correct opinion is that if he is aptient and submits to Allah's will, as in the above hadeeth, he would be rewarded for both the submission and the sickness, otherwise, he would not be rewrded at all; because he resented Allah's decree. This is what should be understood from Ibn hajar al -'Asqalaanees words:

" The authentic hadeeths ar eclear in that the rewards are recorded once affliction strikes a Muslim. as for patience and acceptance, they are virtues for which a person may get additional rewards over those for the affliction."

'Abdullah Bin 'Amr (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" If a Muslim is pricked by (as little as) a thorn in the wordly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgement." [ Bukharee ]

Etiquette of finishing the recitation of the Qur’aan.

Etiquette of finishing the recitation of the Qur’aan.

¶ by Asma bint Shameem 

There’s really nothing much to do after completing the recitation of the Qur’aan except that you may make duaa. 

When Anas radhi Allaahu anhu used to finish reciting the Qur’aan, he would gather his family and make duaa. 

That’s because GENERALLY SPEAKING, duaa is MORE LIKELY to be accepted after completing ANY good deed. 

But keep in mind that there’s NO  SPECIFIC duaa to be said on completing the Qur’aan EXCEPT the dhikr that the Prophet sal Allaahu Alayhi wa sallam said after reciting the Qur’aan. 

He used to say:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

Proof: 

Aaishah radhi Allaahu anhaa 

mentioned that:

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam was never in a sitting, *never recited the Qur’aan*, nor did he ever offer a prayer, except that he ended them all with certain words.

She said:

“So i said to him, O Messenger of Allaah, I noticed that you never are in a sitting, nor do you ever recite the quraan, nor observe a Salaah, except that you end it off with these words ?

Yes, he replied. 

“Whoever has said good (words) would have them placed as a seal over the good he has done and whoever has said evil (words) would have them used as an expiation for the evil he uttered.

(They are)

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ).

Subhaanakallaahumma wabihamdik ash-hadu an laa ilaaha illaa anta astaghfiruka wa atuubu ilayk.”

(an-Nasaa’i; saheeh by al-Albaani in 

"Silsilatu Saheehah"  (495/7) 

Note:

Keep in mind that the Prophet sal Allaahu Alayhi wa sallam said this duaa every time he finished reciting the Qur’aan. And not specifically upon “completion” of its recitation. 

Then you can make your own duaa. 

And ANY good duaas can be made. 

We should make duaa that Allaah ACCEPTS our recitation and helps us in UNDERSTANDING and IMPLEMENTING His Noble Book in our lives. 

Also we should also THANK Allaah for enabling us to finish reading His Book. 

¶ What NOT to do after finishing recitation of the Qur’aan:

There are some innovations associated with finishing the Qur’aan 

For example, 

1.Saying “SadaqAllaahul-Adheem”

There’s no proof of saying “SadaqAllaahul-Adheem” after reciting the Qur’aan, from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam.

 Shaikh Ibn Baaz said:

“I do not know of any basis for the people’s habit of saying “Sadaqa Allaahu al-‘Azeem” when they finish reading Qur’aan, so it should not be taken as a habit. Indeed, according to the principles of sharee’ah it is more like BID’AH, if anyone believes that it is Sunnah. 

So this should NOT be done and should not be taken as a habit.”

(Kitaab Majmoo’ Fataawa Wa Maqaalaat Mutanawwi’ah Li Samaahat- Vol. 9, P. 342)

2. Saying “Allaahu Akbar”

Some people say “Allaahu Akbar” after every Surah starting from Surah ad-Duhaa till Surah an-Naas. 

But that’s not proven from any authentic ahaadeeth either. 

Shaikh Ibn Uthaymeen said:

“At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. 

But the CORRECT view is that this is NOT SUNNAH, because that was not narrated from the Prophet Sal Allaahu Alaiyhi wa Sallam.

Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah,  Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is no Basmalah between al-Anfaal and it.”

[Fataawa Islamiyyah (4/48)]

3. Kissing the Mus-haf and touching the forehead with it

Some kiss the Mus-haf and put it on their head or do a ‘virtual sajdah’ on it by putting their forehead on the Mus-haf. 

The scholars of the Standing Committee said:

“ We know of no evidence that prescribes kissing the Quraan, which was revealed to be recited, respected, understood and acted upon.” (Fataawa al-Lajnah al-Daaimah, no. 4172)

4. Joining the end of Surah Naas and start right away with al-Faatihah and Baqarah

Some people join the end of Surah Naas and start right away with 

al-Faatihah and the first few aayaat of Baqarah. There’s no proof of any of this.

Shaykh ‘Abd-Al-Rahmaan al-Barraak said:

“There is no need to read from the end of the Mus-haf and then join it to the beginning. 

Doing something in this manner requires evidence, because reading Qur’aan is an act of worship, and acts of worship must be done only in the manner in which the Prophet Sal Allaahu Alaiyhi wa Sallam did them.”

5. Donating the reward of the Qur’aan or “bakhshna” to others:

Some people “donate” the reward of their recitation to their deceased loved ones. (“Bakhshna”) Or even to the Prophet sal Allaahu Alayhi wa sallam and the Sahaabah. 

But there’s NO PROOF of ‘bakhshna’ or donating the reward of reciting the Qur’aan on the Prophet sal Allaahu Alayhi wa sallam or his Sahaabah, or our deceased loved ones etc. That’s bid’ah. 

When the Prophet sal Allaahu Alayhi wa sallam read the Qur’aan, he NEVER “donated” the reward of the Qur’aan to his deceased loved ones. 

And the Sahaabah NEVER donated the rewards of reading the Qur’aan 

to the Prophet sal Allaahu Alayhi wa sallam, although they were the ones who REALLY TRULY LOVED and cared for the Prophet sal Allaahu Alayhi wa sallam. 

If that was good, they would have been the first ones to do it and we would have had proof of that. 

But we don’t.

So we should not be doing that either. 

Shaikh Ibn Baaz said regarding reading Qur’aan for the deceased:

“There is NO REPORT in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. 

Rather Allaah has enjoined reading Qur’aan so that one may BENEFIT from it, LEARN from it, PONDER its meanings and ACT upon it.

If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. 

It is not permissible to make ANALOGIES with regard to acts of worship, because they can ONLY be proven by a text from the Book of Allaah Subhaanahu wa Ta’aala or the Sunnah of His Prophet Sal Allaahu Alaiyhi wa Sallam*, because of the hadeeth quoted above and other similar reports.”(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361)

So just finish reading the Qur’aan, then praise and thank Allaah and make ANY duaa. That’s it. 

And Allaah knows best

True believer in Islam

A persons life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness. wealth and povert, health and sickness etc. 

A true believer is one who maintains a clear level of Eemaan throughout the wordly fluctuations. 

He continues to remember Allah and ascribe the bounties to Him; and he turns to Him in submission, asking for relief from his affliction. 

This is described by the Messenger (sallallaahu alaihi wasallam) who said:

" Indeed amazing are the affairs of a believer ! They are all for his benefit; If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perseveres; and this is best or him." [ Muslim ]

And Allah (S) said (which means);

" Certainly, We shall test you with fear,hunger,loss of wealth,lives and fruits; but give glad tidings to the patient - those who, when afflicted with calamity say, "Truly to Allah we belong, and truly to Him shall we return." it is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones." [ 2:155-157 ]

Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.

HARDSHIPS BENEFIT THE BELIEVER

Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvment in the wordly life. For a believer, on the other hand, they are instances of rest and rememberance, tests that promise great rewards, and indications of atonment and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgivness and elevated rank ( in Jannah ). The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgivness and benevolence.

EXPIATION OF SINS

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah (S) burdened with no sins. " [ Tirmithee ]

SIGN OF ALLAH'S LOVE

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Whenever Allah wills good for a person, He subjects him to adversity" [ Bukharee and others ]

SIGN OF EEMAN

Abu Hurayrah (radiallaahu anhu) and Ka'b Bin Maalik (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake - until it is uprooted all at once." [ Bukharee and Muslim ]

SIGN OF RIGHTEOUSNESS

The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa'd (radiallaahu anhu) reporeted that the Prophet (sallallaahu alaihi wasallam) said:

" The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his deen (faith). If his deen is firm his affliction is hard, and if his deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins. " [ Ahmad, Tirmithee ]

EARLY PUNISHMENT

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection. " [ Tirmithee ]

MULTIPLICATION OF REWARDS

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" The amount of reward is in accordance with the amount of suffering. When Allah (SWT) loves some people, He tries them (with affliction). He who then is content (with Allah's decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah's decree) will attain the anger (of allah)." [ Tirmithee ]

REWARDS FOR SICKNESS

One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah (SWT) tests His 'ibaad (servants), giving them a chance to aquire rewards, as was explained above, as is further emphasized below.

REMOVAL OF SINS AND ELEVATION IN RANKS

Abu Hurayrah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves." [ Bukharee and Muslim ]

Abu Sa'eed al-Khudree (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" A muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression - even if pricked by a thorn, but Allah expiates his sins because of that. " [ Bukharee and Muslim ]

Sa'eed said, " I was with Salmaan (radiallaahu anhu) when he visited a sick man in Kindah ( in Persia ), and he said to him: " Expect good because Allah (SWT) makes a believers sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose - it does not understand why it was tied nor why it was freed."" [ Bukharee ]

'Aishah (radiallaahu anhu) narrated that once some pain afflicted the Prophrt (sallallaahu alaihi wasallam) causing him to suffer and turn about in his bed. she said: " Had one of us done this, you would have blamed him." He (sallallaahu alaihi wasallam) replied:

" An ailment is intensified for the righteous. whenever a believer is afflicted by a hardship, ehether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank ( in Jannah). " [ Ahmad ]

RETAINING REWARDS FOR DEEDS BEFORE SICKNESS

Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer,fasting,helping Muslims etc) that he used to do when he was well. But Allah out of His great mercy, continues to record for him the good deeds that he was forced to stop because of his sickness. Abu Moosa Al-Ash'aree (radiallaahu anhu) narrated that the Prophet (sallallaahu alaihi wasallam) said:

" For a travelling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well." [ Bukharee ]

'Abdullah Bin 'Amr (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well." [ Bukharee ]

Anas (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said:

" No muslims body is afflicted by Allah, but He will record (his deeds) foe him in accordance with what he used to do when he was well - as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He wahes him (from sins)." [ Bukharee ]

'Uqbah Bin 'Aamir (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" Each days deeds are sealed with it. thus, when a believer gets sick, thw angels say, " Our lord! Your servant such and such, You have restrained him (from doing good this day)." And the lord replies, " Seal his day in acordance with his (usual) deeds, until he is cured or dies". [ Ahmad ]

REASON FOR THE REWARD

'Atta Bin Rabaah reported that ibn 'abbaas (radiallaahu anhu) told him, " Do you want to see a woman from the people of Jannah (paradise)?" He said "Yes". He said: " It is this black woman. She came to the Prophet (sallallaahu alaihi wasallam) saying, " I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me." He (sallallaahu alaihi wasallam) said:

" If you wish, be patient and you will attain Jannah; or if you wish, I will ask Allah to cure you."

She replied, " I will be patient ! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed." and he (sallallaahu alaihi wasallam) did." [ Bukharee and Muslim ]

The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. the correct opinion is that if he is aptient and submits to Allah's will, as in the above hadeeth, he would be rewarded for both the submission and the sickness, otherwise, he would not be rewrded at all; because he resented Allah's decree. This is what should be understood from Ibn hajar al -'Asqalaanees words:

" The authentic hadeeths ar eclear in that the rewards are recorded once affliction strikes a Muslim. as for patience and acceptance, they are virtues for which a person may get additional rewards over those for the affliction."

'Abdullah Bin 'Amr (radiallaahu anhu)reported that the Prophet (sallallaahu alaihi wasallam) said:

" If a Muslim is pricked by (as little as) a thorn in the wordly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgement." [ Bukharee ]

Etiquette of finishing the recitation of the Qur’aan.

Etiquette of finishing the recitation of the Qur’aan.

¶ by Asma bint Shameem 

There’s really nothing much to do after completing the recitation of the Qur’aan except that you may make duaa. 

When Anas radhi Allaahu anhu used to finish reciting the Qur’aan, he would gather his family and make duaa. 

That’s because GENERALLY SPEAKING, duaa is MORE LIKELY to be accepted after completing ANY good deed. 

But keep in mind that there’s NO  SPECIFIC duaa to be said on completing the Qur’aan EXCEPT the dhikr that the Prophet sal Allaahu Alayhi wa sallam said after reciting the Qur’aan. 

He used to say:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

Proof: 

Aaishah radhi Allaahu anhaa 

mentioned that:

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam was never in a sitting, *never recited the Qur’aan*, nor did he ever offer a prayer, except that he ended them all with certain words.

She said:

“So i said to him, O Messenger of Allaah, I noticed that you never are in a sitting, nor do you ever recite the quraan, nor observe a Salaah, except that you end it off with these words ?

Yes, he replied. 

“Whoever has said good (words) would have them placed as a seal over the good he has done and whoever has said evil (words) would have them used as an expiation for the evil he uttered.

(They are)

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ).

Subhaanakallaahumma wabihamdik ash-hadu an laa ilaaha illaa anta astaghfiruka wa atuubu ilayk.”

(an-Nasaa’i; saheeh by al-Albaani in 

"Silsilatu Saheehah"  (495/7) 

Note:

Keep in mind that the Prophet sal Allaahu Alayhi wa sallam said this duaa every time he finished reciting the Qur’aan. And not specifically upon “completion” of its recitation. 

Then you can make your own duaa. 

And ANY good duaas can be made. 

We should make duaa that Allaah ACCEPTS our recitation and helps us in UNDERSTANDING and IMPLEMENTING His Noble Book in our lives. 

Also we should also THANK Allaah for enabling us to finish reading His Book. 

¶ What NOT to do after finishing recitation of the Qur’aan:

There are some innovations associated with finishing the Qur’aan 

For example, 

1.Saying “SadaqAllaahul-Adheem”

There’s no proof of saying “SadaqAllaahul-Adheem” after reciting the Qur’aan, from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam.

 Shaikh Ibn Baaz said:

“I do not know of any basis for the people’s habit of saying “Sadaqa Allaahu al-‘Azeem” when they finish reading Qur’aan, so it should not be taken as a habit. Indeed, according to the principles of sharee’ah it is more like BID’AH, if anyone believes that it is Sunnah. 

So this should NOT be done and should not be taken as a habit.”

(Kitaab Majmoo’ Fataawa Wa Maqaalaat Mutanawwi’ah Li Samaahat- Vol. 9, P. 342)

2. Saying “Allaahu Akbar”

Some people say “Allaahu Akbar” after every Surah starting from Surah ad-Duhaa till Surah an-Naas. 

But that’s not proven from any authentic ahaadeeth either. 

Shaikh Ibn Uthaymeen said:

“At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. 

But the CORRECT view is that this is NOT SUNNAH, because that was not narrated from the Prophet Sal Allaahu Alaiyhi wa Sallam.

Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah,  Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is no Basmalah between al-Anfaal and it.”

[Fataawa Islamiyyah (4/48)]

3. Kissing the Mus-haf and touching the forehead with it

Some kiss the Mus-haf and put it on their head or do a ‘virtual sajdah’ on it by putting their forehead on the Mus-haf. 

The scholars of the Standing Committee said:

“ We know of no evidence that prescribes kissing the Quraan, which was revealed to be recited, respected, understood and acted upon.” (Fataawa al-Lajnah al-Daaimah, no. 4172)

4. Joining the end of Surah Naas and start right away with al-Faatihah and Baqarah

Some people join the end of Surah Naas and start right away with 

al-Faatihah and the first few aayaat of Baqarah. There’s no proof of any of this.

Shaykh ‘Abd-Al-Rahmaan al-Barraak said:

“There is no need to read from the end of the Mus-haf and then join it to the beginning. 

Doing something in this manner requires evidence, because reading Qur’aan is an act of worship, and acts of worship must be done only in the manner in which the Prophet Sal Allaahu Alaiyhi wa Sallam did them.”

5. Donating the reward of the Qur’aan or “bakhshna” to others:

Some people “donate” the reward of their recitation to their deceased loved ones. (“Bakhshna”) Or even to the Prophet sal Allaahu Alayhi wa sallam and the Sahaabah. 

But there’s NO PROOF of ‘bakhshna’ or donating the reward of reciting the Qur’aan on the Prophet sal Allaahu Alayhi wa sallam or his Sahaabah, or our deceased loved ones etc. That’s bid’ah. 

When the Prophet sal Allaahu Alayhi wa sallam read the Qur’aan, he NEVER “donated” the reward of the Qur’aan to his deceased loved ones. 

And the Sahaabah NEVER donated the rewards of reading the Qur’aan 

to the Prophet sal Allaahu Alayhi wa sallam, although they were the ones who REALLY TRULY LOVED and cared for the Prophet sal Allaahu Alayhi wa sallam. 

If that was good, they would have been the first ones to do it and we would have had proof of that. 

But we don’t.

So we should not be doing that either. 

Shaikh Ibn Baaz said regarding reading Qur’aan for the deceased:

“There is NO REPORT in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. 

Rather Allaah has enjoined reading Qur’aan so that one may BENEFIT from it, LEARN from it, PONDER its meanings and ACT upon it.

If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. 

It is not permissible to make ANALOGIES with regard to acts of worship, because they can ONLY be proven by a text from the Book of Allaah Subhaanahu wa Ta’aala or the Sunnah of His Prophet Sal Allaahu Alaiyhi wa Sallam*, because of the hadeeth quoted above and other similar reports.”(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361)

So just finish reading the Qur’aan, then praise and thank Allaah and make ANY duaa. That’s it. 

And Allaah knows best

Easy Ways To Receive Huge Rewards

Easy Ways To Receive Huge Rewards 

▪️True sincere repentance can convert all your bad deeds into good deeds! (Quran 25:70) - This is one of the purpose of Ramadan to have all our sins forgiven. 

▪️Reciting surah ikhlas(chapter 112) three times(3x) equals the rewards of reciting the whole Qur'an (Bukhari, 6643; Muslim 811)

▪️Best deeds that carries the greatest rewards are the deeds that are OBLIGATORY (5 daily prayers, obedience to parents & taking care of them etc..) Narrated by Bukhaari (6502)

▪️Muhammad ﷺ said, "Whoever recites Aayatul Kursi (Quran 2:255) after every Fard (obligatory prayer). Nothing stands between him and paradise except death" (An Nasai)

▪️Muhammad ﷺ said, “Whoever says, ‘Subhan Allahi Wa bihamdihi'(Glory and praise is for Allah) One hundred times a day,  all his (minor)sins will be forgiven even if they were as much as the foam of the sea. (Bukhari, 6405)

▪️Muhammad ﷺ said “Whoever prays ‘Isha’ in congregation(in the mosque), it is as if he spent half the night in prayer, and whoever prays ‘Isha’ and Fajr in congregation, it is as if he spent the (whole) night in prayer.” (Musnad Ahmad, 491)

▪️Muhammad ﷺ said, “Two words which are light on the tongue but will weigh heavily in the Balance and are beloved to the Most Merciful: Subhaan Allah il-‘Azeem, Subhaan Allahi wa bi Hamdihi (Glory be to Allah the Almighty, Glory and praise be to Allah).” (Narrated by al-Bukhaari, 6406).

▪️Muhammad ﷺ said, “Whoever prays Fajr in congregation then sits remembering Allah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.”((both Hajj AND umrah)) Narrated by al-Tirmidhi (586). (classed as Hassan by Albaani) 

Remembrance of Allah comes in many forms...

praying/salah is the best form of dhikr(remembrance); reading Quran, making dua and repenting, (dua/repenting is in itself worship itself and gets you rewards) and sincere repentance can turn your bad deeds into good deeds (Qur'an 25:70);

▪️Muhammad ﷺ said,"Allaah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak'aat (as follows): 4 Rak'aat before and 2 after the Dhuhr (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the Ishaa (Evening) Prayer and 2 before the Fajr (Dawn) Prayer." 

(at-Tirmidhi 379) (Hadith No. 6183 in Sahih al-Jaami)

▪Muhammadﷺ said,  “Whoever prays qiyaam (night prayer like taraweeh or tahajjud) ) with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” 

Abu Dawood (1370), saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15 

▪Muhammadﷺ said, “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”

al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. 

▪️Muhammad ﷺ said, “Whoever glorifies Allah (says Subhaan Allah) thirty-three times immediately after each prayer, and praises Allah (says Al-hamdu Lillaah) thirty-three times, and magnifies Allah (says Allahu akbar) thirty-three times, this makes ninety-nine, then to complete one hundred says Laa ilaaha ill-Allah wahdahu laa shareeka lahu, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allah Alone, with no partner, His is the power and His is the praise, and He is Able to do all things) – his sins will be forgiven even if they are like the foam of the sea.” (Muslim, 939)

▪️One of the ultimate dua of repentance, Muhammad ﷺ specified this particular dua out of all duas for the greatest night of Qadr.

👉"Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee"

 (Tirmidhi, 3513)

👉 "O Allah, You are pardoning and You love to pardon, so pardon me.'

▪️ “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”

(al-Bukhaari, 1910; Muslim, 760)

_________________

And this is the month of Ramadan; when the magnitude of reward is multiplied by many times anyway... Muhammad ﷺ told a sahabeeh who was asking for something easy to do.... “Your tongue should remain moist with the remembrance of Allah.” (Tirmidhi 3375; Ibn Majah, 3793)

▪Muhammad ﷺ said, “Shall I not tell you of the best of your deeds, the most pleasing to your Sovereign, those that raise you most in status, and that are better than your giving gold and silver.. They said: “Yes,” He said: “Remembrance of Allah (dhikr), may He be exalted.” (Ibn Majah 3790; Tirmidhi 3377)

THE SIGNS OF QAYAMAT "LAST DAY"

THE SIGNS OF QAYAMAT "LAST DAY"

The Prophet Muhammad (Peace and blessings be upon him) foretold more than 72 signs that would appear near Doomsday: 

1. People will leave prayer 

2. People will usurp Ama'naat 

3. Lying will become an art 

4. There will be murders on the slightest of disagreements 

5. Interest will become common 

6. There will be very tall buildings 

7. People will sell Religion for the world 

8. People will treat relatives badly 

9. Justice will become a rarity 

10. Lies will be considered truth 

11. Clothes will be of silk 

12. Persecution will become common 

13. Divorces will become common 

14. Sudden deaths will increase 

15. The usurper of Ama'naat will be considered honest and honourable 

16. The keeper of Am'naat will be called an usurper of things given to him for safekeeping 

17. Liars will be thought of as honest 

18. Honest people will be thought of as liars 

19. False accusations will become the norm 

20. It will be hot in spite of rain 

21. Instead of wishing for children, people will pray that they not have children 

22. People from bad backgrounds and with bad upbringing will live a life of luxury (material, not peaceful) 

23. Good people, when they try to practice, will be cut off from the world 

24. Previously good people will also usurp Ama'naat 

25. Leaders will become persecutors 

26. Ulema and Qaris will commit adultery 

27. People will wear clothes of animal skin 

28. But their hearts will smell and will be dead 

29. And will be bitter 

30. Gold will become common 

31. Demand for Silver will increase 

32. Sin will increase 

33. Peace will become rare 

34. Ayaats from the Quran will be decorated and calligraphy will become common 

35. Mosques will be decorated 

36. And will have tall minars 

37. But hearts will be empty 

38. Alcoholic drinks will be consumed more than ever

39. Punishments ordered by the Shariah will be revoked and will no longer be implemented 

40. Women will order their mothers around 

41. People who are with naked feet, naked bodies and against religion will become kings 

42. Women will trade along with men 

43. Women will imitate men 

44. Men will imitate women 

45. People will swear by things other than Allah and the Quran 

46. Even Muslims will be prepared to give false testimony, without being incited to it 

47. Only people one knows will be greeted with the salaam 

48. The knowledge of the shariah will be used to earn worldly things 

49. Acts which earn the Akhirah, will be used to earn the world 

50. Assets belonging to the nation will be considered and treated as personal treasures by the rulers 

51. Ama'naat will be considered ones personal asset

52. Zakaat will be considered a burden

53. The lowest and the worst man in the nation will become its leader 

54. People will not obey their fathers 

55. And will mistreat their mothers 

56. And will not hold back from harming their friends 

57. And will obey their wives 

58. And the voices of men who commit adultery will be raised in mosques 

59. Women who sing will be treated with great deference 

60. Instruments of music will be kept with great care 

61. Alcohol will be drunk on the highways 

62. People will be proud of their acts of persecution 

63. Justice will be sold in the courts 

64. The number of men in the police force will increase 

65. Instead of music, the Quran will be used to gain pleasure for its tune and style (qirat), not for what it preaches, its meaning or for rewards in the Akhirah 

66. Animal fur will be used for clothes

67. The last of the Ummat will curse those before them. (clearly seen today in people who call the Prophet's companion's names) 

68. Either Allah will send a Red Storm upon you 

69. Or Earthquakes 

70. Or your faces will be changed 

71. Or a rain of rocks from the skies. Asteroids, Meteors 

72. Lies will become a habit of the rulers and the rich

The Prophet Muhammad (peace be upon him) also said: 

1. Alcohol will be called Sherbat, and will be considered Halal 

2. Interest will be called Trade, and will be considered Halal 

3. Bribes will be called Gifts, and will be considered Halal 

4. Women will have hair, like the hump of a camel. (This is the fashion of people today, yet they do not realise they will neither enter Paradise nor even smell its fragrance.)

5. Women will be naked in spite of wearing dresses. (This Hadith has baffled the Ulema for a very long time until now) 

The 3 kind of naked women are: 

(1) Those who wear see-through dresses 

(2) Those who wear tight dresses and 

(3) Those whose dresses are so short,that they expose the body.

IS A RIOT FUND OR INSURANCE ALLOWED?

﷽

IS A RIOT FUND OR INSURANCE ALLOWED?

QUESTION:

Assalamualaykum Respected Mufthisaaap 

Kindly Advise on the Following Questions.

1. Is Medical Aid or Hospital Plan Allowed or just One them.

2. Is Retirement Annuity Allowed for the Purpose of TAX...bringing the Tax Payment down.

I have an income from my Father’s Estate every 6 Months of R340 000. The Tax is R90 000 every 6 months. I Believe by having this Fund the Tax comes Down by R40 000

3.Is a Riot Fund or Insurance Allowed. For my Property I dont have any insurance at the moment for my Property or Cars or home.. but with some Ishikara I personally made for something different in Investments..i saw in my Ishikara that they will be Riots in South Africa or very heavy Punishment to the Present Government ..so just worried they might burn shops or etc..ALLAH Tha"ala knows best.

ANSWER:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

It is not permissible to take out conventional insurance due to it having elements of interest, gambling and uncertainty (Gharar), all of which are prohibited in Shariah. See the following narrations:

عن جابر قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء. (صحيح مسلم (3/ 1219)

Translation: Hadhrat Jabir (Radhiyallahu Anhu) narrates that Rasullullah (Sallahu ‘Alaihi Wasallam) cursed those who are involved in usury; whether it is the person who is giving usury, receiving it, writing the transaction or witnessing it. (Muslim) 

عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ بَيْعِ الغَرَرِ، وَبَيْعِ الحَصَاةِ (سنن الترمذي: 2\523)

Translation: Hadhrat Abu Huraira (Radhiyallahu Anhu) narrates that Rasullullah (Sallallahu Alaihi Wassalam) forbade a transaction which involves some uncertainty (or cheating) and a transaction determined by throwing stones. (Tirmidhi)  

Accordingly,

1)    If a medical aid or hospital plan is based on conventional insurance, it will not be permissible. 

2)    In principle, it is not permissible to take out a non-Shariah compliant retirement annuity. However, in the event the government demands undue and exorbitant taxes, as in the enquired scenario, then only one will it be excused to take out the retirement annuity to merely mitigate the exorbitant taxes.

In that instance, the surplus funds after paying taxes besides the premiums paid must be given in Sadaqah and charity. The premiums paid will form part of one’s estate.  

3)    It will not be permissible to take a riot fund or conventional insurance. Consider alternate means of security and mitigating losses.And Allah Ta’āla Knows Best

Mahmood Suliman

Student Darul Iftaa

Gaborone, Botswana

Checked and Approved by,

Mufti Ebrahim Desai.

Aqeed nikkah

Question: How can Aqeed nikkah be conducted and can it takes place without mahr

I mean if the mahr is agreed to b paid during the wolimah nikkah by the groom and the bride

Answer:

Some Muslims still do not know and understand the concept of AQDUN NIKAAH and WALIMATUN NIKAAH, hence, the reason they do raise eyes and ignorantly accuse people (of fornication). Yesterday, a sister whose walimatun nikaah - WEDDING BANQOUET- was scheduled  to hold  in 4days time gave birth to a bouncing baby boy. Someone uploaded her walimatun nikaah IV alongside the news of the arrival of her charming prince and some people ignorantly raised eyes.

Nb: The Aqidun nikaah - SOLEMNIZATION OF MARRIAGE - has been done since JANUARY. 

For clarification purpose:

1. AQDUN-NIKAAH refers to SOLEMNIZATION OF MARRIAGE (TÍTA KOKO OYIGI). It  makes a man permissible for a woman and vice versa; it makes them HUSBAND AND WIFE.

2. WALIMATUN NIKAAH on the other hand refers to WEDDING BANQOUET. it can be held alongside the Aqid or postponed to a latter date based on agreement of the couples and the families involved.

3. Aqdun-nikaah can be held in a parlour or in public.

4. After proposal and acceptance has occurred between the  WOULD be couple, the next thing they're expected to work towards SWIFTLY is AQDUN-NIKAAH

5. AQDUN NIKAAH INVOLVES:

1. Giving out a lady  in marriage to her would be husband by her father or guardian (in case of death or if the father is a Non-Muslim). Scholars said the father or guardian would say "I give out my daughter in marriage to you) while the WOULD be husband will reply "I accept her  as my wife". 

2. Mahr (Dowry) : this is the EXCLUSIVE GIFT (could be money, clothes, books, houses, Hajj...) given by a husband to his wife.

MAHR could be given on the day of Aqid or deferred to a latter date.

The WIFE is the SOLE OWNER OF HER MAHR and also has the RIGHT to do whatever she likes with it. 

3. Witnesses: 2 witnesses. Lọba parí! 

4. Whenever you heard someone has done Aqdun-nikaah, just know that he/she has become someone's SPOUSE.

5. In conclusion, nikaah is Islaam is as simple as described above but it might  become complicated when we add cultural requirements to it.

Scholars would say:

1. They have KNOWN him in our HOUSE DOES NOT translates to SOLEMNIZATION of marriage.

2. We have done introduction DOES NOT  translate to marriage if it is DEVOID of the aforementioned conditions.

3. He has IMPREGNATED or he is the only one HAVING INTERCOURSE with me DOES NOT translates to Marriage. Infact, you committed and still committing ONE OF THE MAJOR SINS if you're living with a WOMAN without SOLEMNIZATION of marriage.

In addition to the slides on nikaah:

The "mistake" people usually lay claim to might not actually be  a mistake if they  had adhere to Islamic rulings on interaction between men and women.. The worldly consequences of Zina is enough to run away from it (for those who know it) talk less of its  grievous punishment in the hereafter.

Meanwhile, the popular Yoruba myth that "one is NOT destined to be legally wedded is nothing but fallacy!". Nikaah is so simple in Islaam that you can do Aqd and do walimatun nikkah between few people- not up to 20self-if you're extremely poor. 

¶ So in summary:

'Aqdun Nikāh, not Aaqidu as being generally pronounced, is the traditional Islamic marriage.

It has has 4 main components namely

 i:- a willing couple,

iii:- father or a waliy agreement,

ii:- witnesses, and a 

iv:- mahr, or gift that the groom gives to the bride.

Once you have these things in order and find an imam or a sound scholar to perform the ceremony, you will be well on your way to having a successful nikah. In shaaa Allah..

 

¶ Rulings on Mahr (Dowry):

1. it's the right of the wife and not the father or family. It must not be taken except with the permission of the wife.

2. It is permissible to postpone the payment of Mahr and  consummate the marriage with a woman before gifting her any bridal money (Mahr).

3. It must be a tangible or intangible gift or asset which should not be extremely exaggerated. (should not be greater than what he can afford to pay or without any hardship). 

4. It can be deferred. Must be paid before death. If the husband dies without paying it, the family must fulfill it. Otherwise, it's a debt on him.

5. The Mahr must not be a vow antithetical to the dictates of the Deen in making what is prohibited permissible or what is permissible prohibited.

BārakaLLaahu Fīkum

7 Legendary But Unremembered Muslim Women In Islamic History

By Aqsa Khan

Operating within male dominion, the position of Muslim women is often questioned more than the rest. The phrase ‘Muslim women’ in itself, evokes responses filled with prejudice that limit the scope of studying and appreciating the life of Muslim women throughout the world. People might be somewhat aware of contemporary Muslim leaders, but the medieval and early-modern Muslim women are rarely known and talked about in Islamic history. However, there are a large number of Muslim women in history who have held important positions like mystics, rulers, warriors, intellectuals among others. The following is a brief account of some of these women.

1. Khadijah (b. Khuwaylid – 555-620 AD)

Born in 555 AD, Khadijah was the wife of Prophet Muhammed and has the distinction of being the first Muslim. She was born in a merchant family in the Quraysh tribe of Mecca, and effectively learned the business of trade from her father. Soon after her father’s death she took over the business, and mainly traded between Mecca, Syria, and Yemen. At a time when trades and businesses were completely dominated by men, she was one of the most successful traders of Mecca and was known for her honesty and benevolence. She is known to have often fed and clothed the poor and also assisted her relatives in need.

Before marrying the Prophet, she had been widowed twice and had decided that she would not marry again. However, after hiring the Prophet for taking her trading caravans to Syria, she was impressed by his honesty and reconsidered the prospect of marriage. It was Khadijah who, through a friend, approached the Prophet with a marriage proposal, to which he consented. It was an unconventional marriage where the Prophet was 25, while Khadijah was 40. She supported him morally and financially at the time when he attained his Prophethood. It was a monogamous union which lasted for 25 years till Khadija’s death.

2. Nusaybah Bint Ka’ab (Also known as Umm ‘Umarah)

Nusaybah Bint Ka’ab was a member of the Banu Najjar tribe of Madinah, and was renowned for her bravery on the battlefields. Her name as a warrior is associated with many battles like the Second Bait-ul-‘Aqabah, the Battle of Uhud, the Battle of Hunayn, the war of Yamamah, and the Treaty of Hudaybiyah. In the Battle of Uhud, she was a companion and protector of Prophet Muhammed. The latter is reported to have said that in whichever direction he turned himself, he could see her defending and protecting him. She sustained 12 injuries in this battle before she fainted. When she regained consciousness a day later, her first questions were of the Prophet’s well-being. She also fought in the battle against Musaylamah Al-Kadthab, in which she lost her son, and herself sustained many injuries.

3. ‘Ā’isha (b. Abī Bakr – 613-678 AD)

Aisha’a grave amongst others, in Jannatul al-Baqi (Madina). Aisha is remembered as the youngest wife of Prophet Muhammed, and one of the most beloved. However, apart from being a wife, she was also a scholar, and played a major role in the politics of her times. She is known to have narrated 2210 hadiths (traditions containing sayings of the prophet Muhammad which, with accounts of his daily practice (the Sunna), constitute the major source of guidance for Muslims apart from the Quran) about various topics including those about inheritance and pilgrimage. After the death of the Prophet her relevance in the Islamic community increased manyfold. She defied the growing patriarchal constructs by taking to public speech even though she continued to veil herself. After the death of the Uthman, she led an army against the 4th caliph Ali in the Battle of the Camel in 656 CE. She lost the Battle but it lay a prominent mark on her legacy.

After this loss on the battlefield, she retreated to the home and started translating hadiths and spreading the Islamic word. Even though her retreat is sometimes looked at as an example of women’s failure in defying patriarchy, yet it was a historically important attempt at the same as it laid the ground for generations after her.

4. Rābi‘a al-‘Adawīyya (718- 801 AD)

Born in Basra, Iraq, Rabia was one of the most important Muslim Sufi saints and poets. In the early parts of her life, she was a slave in South Iraq till she gained her freedom. Her ideas of spirituality are considered of utmost importance in the early Sufi tradition, and she is considered one of the founders of the tradition of ‘Divine Love’, which focusses on love of God for the sake of love itself, rather than coming out of fear or for favours. She chose the life of asceticism over domesticity as she declined various marriage proposals. She lived in seclusion, that ofttimes brought poverty, and yet her ascetic rigour did not fade.

Many men and women approached her often, for her spiritual guidance, and her knowledge of the Sufi traditions. John Renard notes in his Historical Dictionary of Sufism (2005), “She is one of the few women who consistently merited a place in hagiographic anthologies over the centuries.”

5. Lubna of Cordoba

Lubna lived in the 10th century CE, and was brought up in the palace of Sultan Abd al -Rahman III. Many different talents and works have been attributed to her, but she never rose to popularity. She was in charge of the Royal library at the Andalusian court, which had around 500 thousand books at that time and was one of the most important libraries of the world. During her lifetime, she worked as a secretary to the Khalifa, as a scribe, and later as the personal secretary of Abd Al-Rahman’s son Hakam II Ibn Abdur-Rahman. However, her knowledge and expertise were not limited to writing and translating, but she was also a mathematician and is known to have taught mathematical equations to children on the street. To add to all of these, she was also a poet and a calligrapher.

A lot is not known about Lubna as there are very few historical records about her. The once that exist are often questioned for their reliability, and credibility. It is often proposed that Luban might not have been one person, but rather two different women named Lubna and Fatima, who collectively possessed these talents but have been mixed in the pages of history. Whatever may be the truth behind these speculations, it cannot be denied that such talented and well-learned women existed, but their lives were not well documented.  

6. Al-Malika al-Ḥurra Arwa al-Sulayhi (1048–1138 AD)

Born in 1048 AD, Arwa was orphaned at a young age and adopted by her uncle and aunt, who were then the rulers of Yemen. She was tutored by the queen and later married the prince at the age of 17. When the king and queen died in a series of traumatic events, and the prince could not rule because of his ill health and paralysis, Arwa came to the throne as the singular ruler of Yemen. Soon after she came to power she shifted the capital of the kingdom from Sana’a to Jibla, to be in a better position to rule and also to avenge the late king’s death by destroying the Najahid ruler, Said ibn Najar. She managed to do so in 1088.

She is known to have built many schools throughout her realm, and improved the economy significantly. The chronicles of the time address her as a brave, independent woman, possessing wonderful intellect and reasoning. She never lost the support of her people, and was affectionately called the ‘little queen of Sheba’. She remained in power until her death in 1138.  

7. Sayyida al-Hurra (1485 – after 1542)

Sayyida was born in the Kingdom of Granada, the last Muslim ruled state in Spain. Her family moved to Morocco after the fall of the empire in the year 1492. She, along with her first husband rebuild the city of Tetouan in Northern Morocco, which she later ruled alone after the death of her husband in 1515. Her actual name is unknown and the name Sayyida al Hurra (meaning noble lady who is free and independent; the woman sovereign who bows to no superior authority) has been prescribed to her because of her strong and bold nature. She became the last person in Islamic history to hold the title of al Hurra (meaning the queen). She is also known as Hakima Tatwan, meaning Governor of Tetouan.

Sayyida was an unconventional queen with the title of ‘pirate queen’ often being ascribed to her. She controlled a large part of the Western Mediterranean sea with her pirate fleet that she used to dominate over the Spanish and Portuguese ships. When she later married the king of Morocco, she had no intention of giving up her power, and instead of going to the capital city she made the King come over to Tetouan. This is the first and only time in the history of Morocco that the king did not get married in the capital.  After 30 years of rule, she was deposed by her son-in-law, and her later fate remains unknown. She vanished from history altogether.

The lives of these women have often been ignored while studying and talking about Islamic history. Their challenges, accomplishments, etc deserved to be known but never were. Given the social context in which these women lived, everything that they could achieve required them to put up a fight, to be fearless in the face of constraints, and unapologetic of their own identities.

While it is true that a lot of things in the lives of these women were still governed by patriarchal and societal traditions, the many things they could manage to fight and change were a precursor to a larger struggle that was yet to come, and continues to take shape even today. This article (and the list of women mentioned) is in no way exhaustive of the women we must know of and duly appreciate, but a mere subset of the many people in history gone unnoticed. It is an attempt to retrace history for a more inclusive and real representation.

References

1. Reem. “Important Figures: Khadijah bint Khuwaylid“. Inside Islam: Dialogues and Debates, University of Wisconsin- Madison, 18 January 2012, 
2. TFF. “Islamic History and the Women You Never Hear About: Nusaybah bint Ka’ab“. the fatal feminist- Lethal poison for the System, 11 June 2011.
3. “Umm ‘Umarah – Nusaybah bint Ka’b“. Islam’s Women: Jewels of Islam.
4. “Muslim Women: Past and Present- Aisha bint Abu Bakr“. Women’s Islamic Initiative in Spirituality and Equality, The Women’s Islamic Initiative in Spirituality and Equality (WISE).
5. Wagner, Cayla. “Aisha: A life and Legacy by Cayla Wagner“, 2016, PDF.
6. “Prominent Women In The Pre-Modern Muslim World“, Malaysian Digest, 26 November 2015.
7. O’Donnell, Patrick. “Sufi Poetry–I“, The Literary Table, 25 August 2010. 
8. Frederique, Philippa. “Forgotten Women- Lubna of Corboda“, Al Miraah: Reflections on the Middle East and North Africa, WordPress, 6th February 2015.
9. Khan, Dastagir. “Lubna Of Cordoba“, Muslim Women in History, Blogger, 31 May 2014. 
10. “Arwa Al-Sulayhi“, World Library, World Heritage Encyclopedia.
11. Duncombe, Laura. “Sayyida al-Hurra, the Beloved, Avenging Islamic Pirate Queen“, Pictorial, 3 March 2015.
12. Engel, KeriLynn. “Sayyida al Hurra, Islamic pirate queen“, Amazing Women in History,13 December 2011.