FOREWORD : Al-Allamah as-Sayyid Alwi al-Maliki

In the name of Allah, the Most Compassionate, the Most Merciful.

Praise be to Allah. Peace and blessings be upon our lord Muhammad the Messenger of Allah, the bearer of this righteous religion, and the one who said, “Seeking knowledge is obligatory upon every Muslim.” Also to his family and companions who are virtuous and good, and who spread knowledge to every seeker of it, both men and women.

Amma ba’du, Allah swt has prescribed the religion of Islam as a blessing for certain people and the general public. The obligation to know and practice it is the same for men and women. Then He established the rights and duties of women, and said: “And they (women) have rights in proportion to their duties in an appropriate manner. But the husbands have an advantage over them. Allah is the Mighty, the Wise.” It is obligatory for women to learn the religious rulings that are necessary for them, to fulfill the rights of their husbands, to fulfill their duties to their children, and to fulfill their duties in the household and in society. In addition to these obligations, there is also the obligation to establish the rights of Allah, the Almighty. All of this is to make them strong daughters in building an Islamic household.

Of course, an educated and pious wife is the best companion for her husband, and the main support for him to obey his Lord and organize his life and improve his condition.

If there is no free (educated and pious) woman in one’s house to manage it, then there is no good in his house.

In fact, women are the graspers of peace, comfort and happiness for their husbands. It is mentioned in a noble hadith, “Apart from the benefit of fearing Allah, a believer will find no better benefit for him than the benefit of a pious wife. If he commands her he obeys her, if he looks at her he becomes happy, and if he is not with her he keeps his honor for her sake and guards his property.” Another hadeeth says: “May Allah have mercy on a woman who wakes up at night and establishes prayer and wakes up her husband.” This means waking her husband up for prayer.

At this time most women are in need of having the rulings of religion explained to them, of being motivated to do good deeds, and of being civilized with the correct Islamic manners. Therefore, my brother al-‘Allamah as-Sayyid Muhammad bin Salim bin Hafiz al-‘Alawi al-Husainiy fulfilled this need. So he brought together all that was scattered and brought to life all that was dead in this specific book, so that people from the general and special circles will benefit. I have cast my eyes over its chapters and sections and found it useful, perfect and precise. It includes things that are important for women in knowing the rulings of religion and something of the manners that are always necessary for them in morality. It also contains valuable advice that is beneficial for women in their religion and in the world. May Allah reward her with goodness and bless us with her life. May Allah benefit us through him and all his works and guide us all to achieve His pleasure.

I ask Allah to protect us and our families and children from the fitnah (temptations) of this age and from evil day and night. May Allah bless us from His side so that we may be on the straight path. Peace and blessings be upon our Lord Muhammad and his family and companions.

17/02/1380 H

Written by:

As-Sayyid Alwi bin as-Sayyid ‘Abbas al-Malikiy al-Makkiy

Teacher at the Grand Mosque and al-Falah School in Makkah.

FOREWORD: Al-Allamah as-Sayyid Muhammad Amin Kutbiy

In the name of Allah, the Most Merciful, the Most Compassionate.

Praise be to Allah, the Lord of the universe. Peace and blessings be upon our noblest Messenger Muhammad and his family and companions.

Amma badu, the luminous lamp and the guiding stars, continue to be in the family of the noble Prophet. Allah has blessed and honored me through my friendship with a sayyid of great virtue, scholarship, charity, poet and writer, al-Habib Muhammad bin Salim bin Hafiz al-‘Alwi al-Husainiy al-Hadhramiy at-Tarimiy. I see him as a teacher, a giver of advice and guidance and an example of every manners as well as all virtues. You can read of his good manners, character and associations as found in the pages of the history of the righteous predecessors. He filled his gatherings with lectures, lessons, benefits, and advice for the Muslims. He also positioned himself to write and compile valuable knowledge.

He – may Allah preserve him – showed me some of his works. I read his discussions and chapters, and I found him at the peak of research and refinement. From him emanated the light of sincerity and the cool breeze of acceptance. Among his works:

* Takmilah Zubdah al-Hadith Fiy Fighal-Mawarith. Presented in a thin book.

* Khulashah az-Zubdah Fiy Masail Bai’ al’ Uhdah.

* Al-Miftah Lubab an-Nikah. These two books have been printed.

* At-Tiadzkirah al-Hadhramiyyah Fiyma Yajibu ‘Alan Nisa’ Minal Umurid Diniyyah. It is a valuable thin book that is beneficial. It fills a big gap in this dangerous zman.

I congratulate my friend, the great sayyid, on the favor that Allah has bestowed upon him through this book. This is the position that Allah prepared for him. No one is surprised (all are deserving) because he is the Son of the vast ocean, a sayyid who is “alim, a compiler of the fatwas of al-Khatib, and a partaker of all kinds of knowledge, namely al-Habib Salim bin Hafiz (may Allah purify his soul). Allah is the owner of the words of wisdom as below,

To his father ‘Adiy followed him in glory Whoever resembles his father is not the wrongdoer I ask Allah for us and for him guidance and truth and the position of those who love each other in goodness, gentleness, and salvation. Praise be to Allah, the Lord of the universe. Peace and blessings be upon our Lord Muhammad and his family and companions.

Wednesday, 9th Dhulgadah in the year 1379 AH

Muhammad Amin Kutbiy

Teacher at Masid al-Haram

May Allah forgive him

AUTHOR’S PREFACE

Praise be to Allah, the Lord of the universe. Praise that fills all His favors, and rewards His additions. Peace and blessings be upon our lord and intercessor, Muhammad, who was sent as a mercy to the universe. As well as to his family and companions, and all those who follow them in goodness until the Day of Judgment.

Wa badu, this is an important summary of the issues of chastity, menstruation, postpartum bleeding, and prayer, etc., which believing women need to know. It has been narrated to us from our lord al-Habib ‘Abdur-Rahmaan ibn Muhammad al-Mashhur’ (may Allah be pleased with him) that he would like someone to collect writings like this (on women’s jurisprudence) for the women to read in their gatherings, and for them to learn their meanings and the like. This is because learning knowledge is obligatory for Muslims, whether they are men or women, as mentioned in the hadeeth.

Abu ad-Darda (may Allah be pleased with him) said that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Whoever follows the path of seeking knowledge, Allah will facilitate for him the path to Paradise. Indeed, the angels lay down their wings for the seeker of knowledge out of pleasure. Indeed, a knowledgeable person will be asked for forgiveness by those who are in the heavens and the earth to the fish in the water. The superiority of the scholar over the worshiper is like the superiority of the moon over the planets. Verily the scholars are the heirs of the Prophets. The Prophets did not leave dinars or dirhams, but they left knowledge. So whoever gains it, then he has gained abundant good fortune.” (The above hadith was narrated by Abu Daud, atTurmudzi and others).

It is well-known to those who are engaged in knowledge that engaging in knowledge is one of the best acts of obedience and the best means of drawing closer to Allah. Teaching such a short book as this in women’s gatherings is preferable to other activities such as dhikr and permissible speech. That is because it was narrated from ‘Abdullah ibn ‘Amr that the Messenger of Allah went out and found two gatherings. One in which he was studying religious knowledge, and one in which he was praying and asking Allah. He said: “These two gatherings lead to good. They are praying to Allah. As for them, learning and understanding the ignorant, they are better. It is through learning that I was sent.” Then the Prophet (peace and blessings of Allah be upon him) sat with them. (HR: Abdullah ibn Majah).

I have titled this book At-Tadzkirah Al-Hadramiyyah on religious matters that women should know. This book – praise be to Allah – covers some of the rulings of Allah’s legislation that no one will be saved from the calamity of the Day of Resurrection except by learning and practicing them.

If this is known, then what is obligatory for you, women, is to pay attention to readings such as this book, which contains beneficial warnings, in sha Allah. As well as reading it, understanding its meanings and practicing it until you come out of the darkness of ignorance into the light of knowledge. Allah says: “Say (Muhammad), are those who know and those who do not know equal? Verily, those who remember are only the intelligent ones.”

Know, O women, that Allah swt calls you as He calls the men. Allah says: “Indeed, the Muslim men and women, the believing men and women, the men and women in obedience, the righteous men and women, the patient men and women, the devout men and women, the men and women in charity, the fasting men and women, the men and women who maintain their chastity, and the men and women who mention the name of Allah much. So Allah has prepared for them forgiveness and a righteous reward.”

Allah has commanded His Messenger (peace be upon him) to pledge allegiance to you as he pledged allegiance to men. He says: “O Prophet, when believing women come to you to pledge allegiance that they will not associate anything with Allah, will not steal, will not commit adultery, will not kill their children, will not commit a lie that they put between their hands and their feet (i.e. admit a child that is not theirs), and will not disobey you in any good deed, then pledge allegiance to them and ask Allah’s forgiveness for them. Verily, Allah is Forgiving, Merciful.”

It has been narrated by al-Imam al-Bukhari in his saheeh book – as explained by his words (in the chapter “Should a Day Be Allotted for Women to Seek Knowledge”). -through his sanad (chain of hadith narrators), from Abu Sa’id al-Khudriy (may Allah be pleased with him), who said: “The women said to the Prophet (peace and blessings be upon him): “The men have taken you away from us, so make one day for us so that we may share it with you.” So the Prophet promised one day to meet them. Then he advised and invited them. Among the things the Prophet said to the women was, “No one among you, O women, will offer three of his children, except that they will be a curtain for him from the Fire.” A woman asked, “What about two children?” He (S) replied, “So are two children.”

Then he said in (chap. Shyness in seeking knowledge), that Mujahid said, The shy and arrogant will not gain knowledge. ‘Ā’ishah said: The best women are the Ansar women. Shyness does not prevent them from studying religion.

In the book of Sahih al-Bukhari it is also narrated from Abu Sa’id al-Khudriy ra, he said, the Messenger of Allah (saw) went out on the day of Eid al-Adha or Eid al-Fitr to the place of prayer. After the prayer, he gave advice to people and ordered them to give charity. He said, “O people, give charity.” Then he walked past the women and said, “O women, give charity, for I see that you are the most numerous inhabitants of Hell.” They asked, “What is it that causes this, O Messenger of Allah?” He said, “You curse and deny your husbands a lot. I do not see anyone who lacks reason and religion, who can wipe out a strong man’s mind, more than you women.” Then he left them.

When he reached his house, Zainab, the wife of Ibn Mas’ud, came and asked permission to see the Prophet. He told her, “O Messenger of Allah, this is Zainab.” He said, “Which Zainab?” He was told, “Zainab the wife of Ibn Mas’ud. He said, “Yes, allow her.” So she was permitted, and said, “O Prophet, you have commanded to give charity. I have a piece of jewelry. So I wanted to give it in charity. But Ibn Mas’ud thinks that he and his son are more deserving of the jewelry than them.” So the Prophet said, “Ibn Mas’ud is right. Your husband and children are more deserving of your charity than them (others).”

Narrated by al-Bukhari also after being explained in his sayings (Chapter. An Imam’s Warning to Women) with a chain of transmission from Ibn ‘Abbas (may Allah be pleased with both of them – Abdullah and his father named ‘Abbas -), he said, “I witnessed the Prophet going out with Bilal. He felt that his advice was not heard by the women. So he advised them and told them to give charity. So the women threw earrings and rings. And Bilal picked them up with the cloth he was wearing.”

All these hadeeths show the Prophet’s concern for women’s learning and giving them guidance, and they also show the concern of the women at that time for their religious matters.

This is something that is obligatory for you women: to follow the women (in the example above – Translator’s note) in giving precedence to the matters of their religion over the matters of this world. And it is Allah who holds the guidance and the guidance.

I have organized this book of at-Tadzkirah (admonition) into a preamble and four chapters, and a conclusion.

* Mukaddimah: About the pillars of religion and the meaning of shahadatain (two testimonies)

* First Chapter: On purity

* Second Chapter: On menstruation, postpartum bleeding and the circumstances surrounding these two issues

* Third Chapter: On prayer, its pillars and conditions, and the issues surrounding them

* Fourth chapter: The rights of parents and husbands, and the prohibition of showing off one’s beauty.

* Closing: A call to zuhud (renunciation of love) of this world and eagerness for the Hereafter, and a warning about the dangers of backbiting, fighting, and other such things MUKADDIMAH

The Pillars of Religion and the Meaning of the Shahadatain (Two Testimonies)

There are three pillars of religion: Islam, faith and ihsan. This was asked by Gabriel to our Prophet Muhammad (peace be upon him) when he came in the form of a rural Arab among many companions. When he left the room, the Prophet asked the Companions, “Where is that man?” But they could not find him. So he said, “He is Jibril, who came to you, to teach you the matters of your religion.”

ISLAM

Islam is the submission to the practical laws of the Shari’ah that were delivered by our Lord Muhammad (peace be upon him).

Allah says, “Verily, the religion of Allah is Islam.” He also said, “Whoever wants a religion other than Islam, Allah will not accept it from him, and he will be among the losers in the Hereafter.”

The pillars of Islam are five: first, testifying that there is no god but Allah and that Muhammad is the messenger of Allah. Second, establishing prayer. Third, giving zakat. Fourth, fasting Ramadan. Fifth, performing the Hajj pilgrimage for those who are able to travel that path.

Meaning of I bear witness that there is no god but Allah

The meaning of I bear witness that there is no god but Allah is that I know, explore, believe with my heart, and declare to others than myself that there is none worthy of true worship in this universe except Allah, the One and Only. The Sole and Dependent. Creator of the heavens and their wombs and Creator of the earth and all that is upon it. Creator of all creatures. There is no partner for Him nor is there anything like Him. “There is nothing that resembles Him. And He is All-Hearing, All-Seeing.”

Prophets, messengers, saints, kings, Muslims, disbelievers, devils, jinn, and angels, all are His servants and under His rule and kingdom. Under His power and will. Allah says, “O people, you are in need of Allah, and Allah is the All-Rich, the All-Praised.”

So He is the One and Only in creating everything. In his hands is the kingdom of all things. From Him all things began and to Him all things return. All that is in the earth and the heavens is not hidden from Him. “He knows. The treacherous eye and what the breast (heart) conceals.” “He knows the secret and the hidden.” “Does the Lord of creation not know, while He is subtle and watchful?”

Meaning of I bear witness that Muhammad is the Messenger of Allah

The meaning of I bear witness that Muhammad is the messenger of Allah is: I know, explore, believe with my heart, and declare to others than myself that indeed our Lord Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdul Manaf al-Ourasyiy, is a messenger from the side of Allah. He sent him to all creatures with the religion of Islam. So it is obligatory for us to believe in him. We are obliged to believe in him and to believe in all that he says from Allah, the Almighty, about matters of religion, the world, and the Hereafter.

Summary of History

The Prophet was born in the safe city of Makkah al-Mukarramah. His father died while he was still in his mother’s stomach. Then his grandfather, Abdul Muttalib bin Hashim, nurtured and cared for him. His mother, Aminah bint Wahab bin Zuhrah bin Hakim, breastfed him. Then he was breastfed by Tsuwaibah al-Aslamiyyah, and later by Halimah as-Sa’diyyah.

When he reached the age of six, his mother, Aminah bint Wahab, died. Then his grandfather Abdul Muttalib died. Then his uncle Abu Talib, who was his father’s brother, took care of him. In his childhood there were many signs in him, which showed that he would one day have a great position.

When he reached the age of forty, Allah revealed His words to him through the medium of the trusted Gabriel a.s, “Recite in the name of your Lord who created. He has created man from a clot of blood. Read, and your Lord is Glorious. Who teaches through the medium of the pen. Teaches mankind what they do not know.”? Then revelation after revelation came down continuously, and Allah commanded him to convey it to all people. So he conveyed His words and carried out the mandate. Those who confirmed him and believed in him are those whom Allah’s knowledge has determined to be happy. And those who denied him were those for whom there was harm.

After this first revelation, the Prophet (S) stayed in Makkah for thirteen years. Then Allah allowed him to migrate (to the city of Madinah al-Munawarah), so he left his hometown Makkah al-Mukaramah to Madinah al-Munawarah at the age of fifty-three.

After migrating (to Madinah), Allah commanded him to fight the disbelievers who prevented him from conveying the message of his Lord and who attacked him and expelled him from his homeland. So he fought with himself, and so did his companions fight with him tenaciously. Until the help of Allah and the victory of capturing the city of Makkah came. People flocked to Islam. At that time, Allah chose him to return to Him and He wanted to meet him. So He took away his soul to return to Him.

He died in Madinah al-Munawarah at the age of sixty-three. He died in the month of Rabiul awwal in the year eleven hijriyah.

He was buried in his house in the city of Medina. But he lived in his grave hearing the salutations of those who saluted him and the greetings of the Muslims upon him. O Allah, bestow peace and blessings on him and his family.

Allah has favored him among all creatures and made him the Seal of all prophethood and apostleship. Allah has made him the best of the people and commanded them to obey and follow him. About this position, Allah says: “Say: If you love Allah, then follow me, and Allah will love you.”? He says, “What the Messenger has given you, accept. And what he has forbidden you, leave it.”

So it is incumbent upon us to do everything that this noble Messenger has commanded us to do, and to forsake all the wrongdoings that he has forbidden us to do, so that we may become obedient servants who are close to Allah. May Allah guide us through all of this with His pure grace and virtue. Ameen.

Establishing Prayer

The second of the pillars of Islam is establishing prayer. This means performing it in a prescribed manner and performing it at a known time, along with its pillars and conditions, and avoiding the things that invalidate it, along with keeping the heart sober and solemn while performing it. These prayers are Dhuhr, Asr, Maghrib, Isha and Fajr. Allah swt says, “Establish prayer.”‘ Allah Almighty says, “Verily, the prayer of those who believe is an obligation with fixed times.”‘

The Prophet (S) said, “There are five prayers that Allah has enjoined upon His servants in a day and night.” He said, “Pray as you see me pray.”

Paying Zakat

The third of the pillars of Islam is giving zakat. This means giving it to those who are entitled to receive it from the eight groups mentioned in the words of Allah, “Zakah is only for the poor, the amil (zakat administrators), the converts who are persuaded to Islam, the slaves, the debtors, those who are in debt, those who are fighting in the cause of Allah, and those who are on a journey, as a decree that Allah requires. And Allah is All-Knowing, All-Wise.” Allah says, “Give Zakat.” This is an obligatory command’.

Fasting Ramadan

The fourth of the pillars of Islam is the fast of Ramadan. This month is the ninth of the Arabian months. Fasting is refraining from eating, drinking, and marital relations, as well as other things that invalidate, from dawn to sunset, accompanied by a certain intention.?

Fasting during Ramadan is obligatory for every Muslim, adult, sensible, has the ability to fast, is pure from menstruation and postpartum bleeding, and is not traveling far. Allah swt says, “Whoever among you witnesses the month should fast. As for those who are sick or traveling, they may make up for it on other days.”

Hajj to the Kaaba, the House of Allah

The fifth of the pillars of Islam is performing the Hajj. It is to go to the Kaaba (the sacred house) for the purpose of rituals and worship. Allah says: “The pilgrimage is an obligation on mankind towards Allah, for those who are able to travel to Him. “2 Hence, this pilgrimage is not obligatory except for those who can afford it.

FAITH

Faith is the second of the pillars of religion. The definition of faith is the affirmation from the heart of what is conveyed by our lord Muhammad (peace be upon him).

The pillars of faith

There are six pillars of faith: faith in Allah, His angels, His books, His messengers, the Last Day, and the good and bad decrees of Allah.

First: faith in Allah, which means believing and trusting that Allah exists, is One, and has perfect attributes. He is pure from all flaws, has the will and the choice, and has the power to do what He wants. Nothing happens in His kingdom except what He allows.

Second: believing in the angels of Allah, which means believing that Allah created angels from light. They do not eat, drink, sleep, disobey Allah in what He has commanded them to do, and carry out all His commands. They are not male or female. And their numbers are so many that no one knows them except Allah.

There are ten angels that must be known. They are Jibril, Mikail, Israfil, Izrail, Munkar, Nakir, Raqib, Atid, Malik, and Ridwan.

Third: believing in the books of Allah, which means believing that Allah sent down books to His messengers. Among them are the sheets of Ibrahim As al-Khalil (Allah’s lover), and the sheets of Musa As al-Kalim (who dialogued directly with Allah).

There are four books that are obligatory to know. They are: The Torah, which was revealed to our Lord Moses, the Injil, which was revealed to our Lord Jesus, the Zabur, which was revealed to our Lord David, and al-Furgan, which is the Qur’an, which was revealed to our Lord Muhammad.

Fourth: believing in the Messengers of Allah, namely believing that Allah sent messengers to guide mankind and guide them to things in which there is goodness for their lives in this world and the hereafter. They are many in number. The first messenger was the father of all humans, Adam As. While the last Messenger is our lord Muhammad Saw.

There are twenty-five messengers that we must know. They are: Adam, Idris, Noah, Hud, Shaleh, Ibrahim, Ismail, Ishag, Ya’gub, Yusuf, Luth, Ayyub, Shu’aib, Musa, Harun, al-Yasa’, Dzulkifli, David, Sulaiman, Ilyas, Yunus, Zakaria, Yahya, Isa, and our prophet Muhammad. May Allah bestow peace and blessings upon them all.

Fifth: believing in the Last Day, which means believing that there will come a day when Allah will gather the first to the last human being to be recompensed and accounted for, the day humans will be resurrected to face the Lord of the universe. “Whoever does a little good deed, he will see it (the impact). And whoever does a little bad deed, he will see it.”?

It is obligatory for us to believe in the gathering of people, the resurrection, the weighing of deeds, the bridge of shirath, the reckoning of deeds, the pool of haudh, heaven, hell, and other things mentioned in the Qur’an or said by the leader of the sons of Adnan (the Prophet’s grandfather) our true and justified Lord Muhammad (peace be upon him).

Sixth: believing in the good or bad decree of Allah, i.e. believing firmly that nothing happens in the earth and the sky except by the decree and provision of Allah. What Allah wills will happen and what He does not will, will not happen.

IHSAN

Ihsan is the third of the pillars of religion. Its definition is the same as that narrated in the hadith, “You worship Allah as if you see Him, If you cannot see Him then He sees you.” Allah swt

says: “Have you not noticed that Allah knows what is in the heavens and what is on the earth? There is no secret talk between three people, but He is the fourth. And there is no talk between five, but He is the sixth. And there is no talk between a lesser number or a greater number, but He is with them wherever they are. Then He will tell them on the Day of Resurrection what they have done. Verily, Allah knows all things.”

Let every believer be aware of Allah (who is always monitoring him) and perform his worship with ihsan. For Allah loves His servants who do good deeds. And He will not deprive those who do good deeds of their reward.

CHAPTER ONE: About Purity and Its Surroundings

Purity is the term for the acts of ablution, obligatory bathing, tayammum, and removing impurities. This means explaining the rulings on ablution, obligatory ghusl, and matters related to them.’

Wudhu

Wudhu? is the act of washing certain parts of the body, namely the face, hands, feet, and wiping the head, with a certain intention. Examples of such intentions are ‘I intend to perform the prescribed ablution’, or ‘I intend to remove impurity’. Or by saying ‘I intend to purify myself for prayer’. It is obligatory to make the intention when first washing the face. But reciting the intention is Sunnah.

The pillars of ablution The pillars of ablution are six:

First: the intention, which we have explained how to do above.

Second: Washing the entire face, including the hair or fur and skin. The length of the face is from where the hair grows on the head to the chin. The width is from one ear to the other.

Third: Flushing the hands up to the two elbows of the hands.

Fourth: Wiping a part of the head even if it is just one hair.

 Fifth: Washing the feet up to the ankles.

 Sixth: Orderly, i.e. not giving precedence to one member of wudhu over another.

If a person who does wudoo’ leaves out one of these pillars, his wudoo’ is not valid. For example, if he leaves out the pillar of wiping the head, or delays the pillar of wiping the head after wiping the feet.

Conditions of Wudhu

There are eight conditions of wudhu: Islam, mumayyiz, purity from menses and post-partum bleeding for women, not having anything on the parts of the wudoo’ that could change the properties of the water such as cuticles or anything else, knowing that the ruling of wudoo’ is obligatory, not having the belief that one of the pillars of wudoo’ is Sunnah, using pure water.

If the above conditions are completed then one’s wudhu will be valid. However, if one of the conditions is not met then one’s wudhu will be invalidated.

For example, if there is something black or red on one’s face that changes the color of the water, or the taste, or the smell, then it is not valid to pour water on that part of the body, and it is not valid to do wudoo’ after that, until that (color) disappears and the water drips from that part in a clear state.

Likewise, if there is wax, powder for tattoos, solid henna, for example, or anything else that prevents water from reaching the skin, then it is not valid to wash the hands, and it is not valid to wash the hands after that.

It is also obligatory to remove the dirt under the nails, so that the water can reach the skin.

Clean Water and Defiled Water

It is not possible to remove impurity except by using pure water. Holy water means water that comes from a pure substance and can purify other substances. If there is water that comes from a pure substance but has been used for the purification that is required (in sharee’ah), or its properties have changed so much due to mixing with other substances that it cannot be called water anymore, then it is also not valid to purify with it.

If there is a small amount of water, then it becomes impure just by being exposed to an impure object in it, even if its properties have not changed. But if it is a lot of water, then it does not become impure by contact with an impure object, unless it changes its taste, color, or smell.

Little water is water that is less than two gullahs. Whereas a lot of water is water that is two gullahs or more than that. The weight of gullatain is five hundred and sixty-two rithlun tarimiy (according to the people of Tarim in Hadramaut Yemen). The weight of one rithlun is twelve awgiyah. The rate of the two gullahs according to the ar-rithlu al-bandariyyah is four hundred and twenty-two rithluns less one-eighth. Because one ar-rithlu al-bandariyyah is sixteen awgiyah. The amount of water in the two gullahs is in a box-shaped container, if the water fills a box that measures one and a quarter cubits in length, width and depth. Whereas the measurement of the two gullahs in a tank is ten tanks? Some scholars said in a rhyme,

Two gullahs fill ten tanks, as mentioned, there is no doubt that the things that invalidate wudoo’ are the things that invalidate wudoo’.

The meaning of things that invalidate wudoo’ is that if one of these things is found, then one’s wudoo’ will be invalidated. There are four of them:

First, something comes out of one of the discharges, namely the hollow (front discharge) or the rectum (back discharge). Even if the discharge is something natural, such as urination, defecation, and passing gas. Or something unnatural such as stones, worms, and the like. Unless what comes out is semen. If maniy comes out, it does not invalidate wudoo’, but it does oblige the one who has it to do ghusl.

Secondly, loss of mind due to sleep, insanity or fainting. This loss of mind is often known (in Hadramaut) as ad-Daukhah (Actually the meaning of ad-Daukhah is dizziness or dizziness. But the people of Hadramaut call this loss of mind by that term.)

If a woman who has done wudoo’ suddenly loses her mind, it is ruled that this invalidates her wudoo’. Unless she sleeps sitting down and her rectum is attached to the place where she is sitting. Sleeping sitting down in this case does not invalidate his wudoo’, on condition that when he wakes up, he wakes up in the state in which he fell asleep (his sitting position has not changed), and no one who is trustworthy has told him that something has come out of his anus.

Thirdly, skin-to-skin contact between a man and a woman who have grown up and are not mahrams (forbidden to marry), and without a barrier. If a man touches the skin of a woman without a barrier, this invalidates the wudoo’ of both the man and the woman. All that invalidates wudoo’ is that there is no mahram relationship between the two of them because of ancestry, breastfeeding or marriage. They must both be of age, i.e. of the age at which one begins to desire marriage.

If the man is her mahram, it does not invalidate her wudoo’. Her mahrams are her parents, her grandparents, her brothers, her uncles who are her father’s brothers, her uncles who are her sisters, her nephews and nieces from her brothers and nephews from her sisters. Even if the brothers are related by blood or by breastfeeding. The same applies to mahrams who are related by marriage, such as her husband, her mother’s husband (if her mother remarried another man), and the husbands of her daughters. This does not invalidate the mahram relationship.

If the contact is with the hair, teeth, nails, or there is a barrier, then it does not invalidate wudoo’.

Fourthly, touching a man’s hollow or the inside of his rectum with the palm of the hand or the tips of the fingers. If a woman who has done wudoo’ touches the hollow of a human being, even her own young child, with the palm of her hand or the tips of her fingers, or touches the inside of her anus as mentioned above, her wudoo’ is invalidated.

These four things are called minor impurity.

Things that are forbidden in minor impurity

If a woman’s wudoo’ is broken because of one of the things mentioned above, then four things are forbidden to her: obligatory and naafil prayers, prostration of recitation, prostration of gratitude, circumambulation of the Ka’bah whether obligatory or naafil, touching the Mushaf al-Ouran al-Karim and carrying it.

It is permissible to carry the Qur’an for young children who are mumayyiz to learn and study it.

The procedure of ablution includes its pillars and Sunnahs

The procedure for ablution:

A woman should wash her hands before putting them into the cup, then wash if there is any impurity on her private parts or anus. Then she should say the basmalah and wash her hands, saying: I intend to perform the Sunnahs of wudoo’. Then he uses the miswak (holding it with his right hand. Putting the pinky and thumb on the bottom of the miswak. While the ring finger, middle finger and index finger on the top of the miswak, and starting the miswak from the right side of his mouth). Then scooping up water to rinse the mouth with some of it, then istinsyag (inhaling a little water into the nose) with the rest. This is done three times.

Then when rinsing the face, one should intend “I intend to purify myself for prayer” or something like that. After that, he should wash his face starting from the uppermost part of his face and spread it over the whole face. One should pay attention to the corners of the eyes and remove eye debris. Then first remove the makeup on the eyebrows and lips and anything else that might change the color of the water.

Then he should wash his right hand starting from the tips of the fingers to half of the arm. Likewise, pour the left hand starting from the tips of the fingers to half of the arm. Then interlace the fingers of both hands by placing the inside of the left palm over the outside of the right palm, then doing the reverse.

Then wiping the head. The most important is to wipe the whole head, by placing two palms in water and then placing two thumbs on two temples. The fingertips of the palms are placed on the front of the head, then wiped to the back of the head, then turned back to the front.

Then wipe the two ears and earlobes with fresh water, by placing the two palms into the water. Then insert the two tips of the index fingers into the earlobes and wipe them towards the corners of the ears. Then wipe with both thumbs the outer part of the ear. Then the palms of both hands are pressed against the ears in a wet condition. Then wipe the nape of the neck.

Then flush the right foot from the tip of the toes to the mid-calf. The same applies to the left foot. Then interrupt the toes using the little finger of the left hand from the bottom of the right pinky to the left pinky.

It is recommended to repeat the sprinkling and rubbing three times, and to knead each member of the wudhu. Exceeding the ghurrah (face) washing, by washing the face up to the beginning of the head, both ears, and the neck. Exceeding the sprinkling of the tahjiil (hands and feet), by sprinkling the hands up to part of the arms and the feet up to part of the calves. As narrated by ash-Shaykhain from the Prophet (peace and blessings of Allaah be upon him), he said: “Verily, my Ummah will be called on the Day of Resurrection in a radiant white state because of the traces of ablution. Whoever among you can bring out their light, let him do so.” The meaning of this hadeeth is that they will be called on the Day of Resurrection with their faces, hands and feet glowing white.

Things Recommended After Wudhu After wudhu, it is recommended that we say: “I bear witness that there is no god but Allah, the One, with no partner, and I bear witness that our Lord Muhammad is His slave and messenger. O Allah make me among those who repent, purify themselves, and make me among Your righteous servants. I testify that there is no god but You. I seek forgiveness from You and repent to You. Peace and blessings of Allah be upon our Lord Muhammad, his family and companions.” Then recite Surah Inna anzalnaahu fiy lailatil gadar (Surah al-Oadar) three times.

It was narrated by Imam Muslim in his Sahih from the Messenger of Allah (saw) that he said: “Whoever performs ablution and then says: ‘I bear witness that there is no god but Allah, the One, with no partner, and I bear witness that our Lord Muhammad is His servant and messenger’, then I will open for him the eight doors of Paradise and he can enter through whichever door he wishes.”

It was narrated by al-Hakim and classified as a saheeh hadith from the Messenger of Allah (saw) that he said: “Whoever performs ablution and then says: ‘Glory be to You, O Allah, and praise be to You. I bear witness that there is no god but You. I ask You for forgiveness and repent to You, it will be recorded on a white sheet and stamped, and it will not be destroyed until the Day of Resurrection until he sees his great reward.”

Narrated ad-Dailamiy: “Indeed, whoever recites inna anzalnaahu once after his ablution is among those who have firmness in the sight of Allah. Whoever recites it twice, then he is recorded in the sheet of those who were martyred. Whoever recites it three times will be resurrected with the prophets.”

It is also mustahabb to recite after that, “O Allah, forgive me my sins, make my dwelling spacious, bless my sustenance, and do not make me subject to fitnah (ignorance) of all that You have shown me.”

It is recommended to offer two rak’ahs of voluntary prayer after wudhu, because it is narrated: “The Messenger of Allah (S) entered Paradise and saw Bilal in it. So he asked him: “What did you precede me with?” Bilal replied: “I know nothing, except that my wudoo’ is never invalidated unless I pray two rak’ahs after it.”

Things that are disliked in wudoo’

Among the things that are disliked in wudoo’ are wastage in pouring water, drying the wudoo’ water with a towel (or other things – Translator), not rinsing the mouth, not doing istinsyag (inhaling water into the nose), and increasing the number of washes of wudoo’ to more than three or less than three.

Major Bath

A major ghusl is one in which water is poured over the entire body with a specific intention. It means saying “I intend to remove major impurity”, or “I intend to remove janabah”, or “I intend to take the obligatory ghusl”, or “I intend to remove impurity due to menstruation or nifaas” and it can also be saying “I intend to purify myself for prayer.”

Causes that make ghusl obligatory

It is not obligatory for a woman to do ghusl unless she encounters one of the reasons that make ghusl obligatory. There are six causes in all:

First: Maniy is emitted whether one is awake or asleep.”

Second: Intercourse. If the husband has intercourse with her, then it is obligatory for the woman to do ghusl.

Third: Menstruation. If a woman menstruates and then becomes pure from her menses, then it is obligatory for her to do ghusl.

Fourth: Postpartum. If a woman sees blood after giving birth, and then the blood stops (after a period of time – Translator), it is obligatory for her to perform ghusl.

Fifth: Birth. If a woman gives birth even without any dripping, she must perform ghusl.

Sixth: Death. It is obligatory for the living (to bathe the dead – Translator).

The pillars of the ghusl

The pillars of ghusl are twofold:

First: Intention. We have explained how this is done. If a woman takes a bath and does not have the intention in her heart, then her bath is not valid.

Second: Spreading the water over the whole body. It is obligatory for a woman to shower her entire body, including her hair and skin. She should also make sure that the curves of the body such as the ears, armpits, folds of the abdomen, and under the nails are covered.

Conditions of a Major Bath

There are eight conditions for taking a major bath. These conditions are like the conditions of ablution that have been discussed. If a woman takes a ghusl and there is something on her body that changes the properties of the water, or something that prevents the water from reaching the skin, then her hadats are not removed until the thing that prevents the water from entering is removed, and she is washed again with water.

Procedure for the Major Bath

Washing the palms of the hands, then the private parts and their surroundings, then rinsing the mouth, istinsyag (inhaling water into the nose), then complete wudoo’ by doing what is obligatory and Sunnah. Make sure the water reaches the curves of the body. Then intend with the limitations of the intention that has been explained. Then pour the water over the head. Then pour it over the right front, right back. Then the left front, the left back. Then recite the prayer after ablution that has been explained.

Things that are forbidden during major ablution

The things that are forbidden during major impurity – i.e. the time of emission of maniy or intercourse, as well as after childbirth – are six: prayer, tawaaf, touching the Mushaf (al-Ouran) and carrying it. Staying in the mosque, i.e. pausing in it while standing, or sitting, or walking back to the place where one entered. Reading the Qur’an with the intention of reciting it or hoping for the reward of its recitation – Translator. If reciting al-Ouran is for the purpose of protection (shielding oneself from bad things), or seeking blessings, such as reciting some wirid (daily remembrance) in which there is al-Guran and it is not recited with the purpose of recitation, then it is not haraam.

CHAPTER TWO: The rulings on menses and post-partum bleeding and the circumstances surrounding them

Menstruation is the blood that comes out of a woman who has reached the age of nine years or older, for her own health, at certain times. As mentioned in the hadeeth, “It is something that Allah has prescribed for the daughters of Adam.”

If a woman who has reached the age of nine years or older sees blood on her private parts, it is obligatory for her to refrain from praying and fasting. It is also forbidden for her husband to have intercourse with her. The blood may be black, red, yellow, or brownish. The yellowish or brownish color is haidh:

If the bleeding continues for one day and one night, i.e. twenty-four hours or more, then it is haidh. But if it stops before a day and a night and does not come again for fifteen days from the time of its onset, then it is the blood of sickness. So it is obligatory for her to make up the prayers and fasts that she missed (fasts missed because of menses must also be made up – Translator). But if the blood stops before one day and one night, but comes out again on the second day or the following day, up to the limit of fifteen days, and if the total is twenty-four hours, then all the blood that comes out is menstrual blood. But that is on condition that the bleeding does not exceed fifteen days. If it exceeds that, then the rulings of a woman who has istihaadah (irregular bleeding) apply to it.

The least, most common and greatest duration of menses is one day and one night.

The limit for a day and a night of bleeding is twenty-four hours of continuous, normal bleeding. The measurement is when a cotton swab or something similar is placed on the private parts and blood is found. In general, menstruation lasts six or seven days. The most common period is fifteen days. If the blood is less than one day and night or more than fifteen days and nights, then it is istihaadah.

Nifas

Nifaas is the blood that comes out after childbirth. The minimum time of nifaas is a drop of blood. In general, the duration of nifaas is forty days. The longest period of nifaas is sixty days. If the bleeding exceeds sixty days, then it is istihaadah.

Least amount of time between two menstrual cycles

The least amount of time that a woman can be pure from her period and then meet her next period is fifteen days and nights. There is no specific limit to the maximum amount of time. If a woman has menstrual bleeding for seven days, then it is interrupted for ten days, then she has bleeding again, then the blood that comes out (after ten days) is istihaadah (irregular bleeding). That is because the bleeding has not reached the minimum period of purity between one menstrual period and the next (which is fifteen days). The minimum period of purity between nifaas and haidh is at least a moment. Wallahu a’lam (Allah knows best).

Istihaadah blood

Istihaadah is continuous impurity. It is blood that comes out outside the boundaries of menstruation and postpartum bleeding, or for less than a day and a night during menstruation. The ruling on a woman who has istihaadah (irregular bleeding) is that she is taahir (pure). She must pray and fast, and it is permissible for her husband to have intercourse with her. It is obligatory for her, if she wants to pray, to wash (clean) her private parts first, and to plug them with some kind of cotton and tie them with a cloth if she is not disturbed (harmed) by the cotton and the tying cloth. She is not obliged to plug her private parts except when it is necessary and she is not fasting. But if it is not necessary for her to cover her private parts, or she is fasting, and she is bothered by it, then it is not obligatory for her. Rather it is not permissible for a fasting woman to plug her private parts. Then after that he must do wudoo’. All these obligations must be done after the time for prayer has come. It is also obligatory for him to do wudoo’ with the second member of his wudoo’ before the water from the first member of his wudoo’ dries up (and so does the next member of his wudoo’ – Translator).

It is also obligatory for him, after completing his ablution, to hasten to pray. If he delays his prayer for something that has nothing to do with the need for prayer, then he must clean his private parts again, plug them and tie them up, and do wudoo’ again. Unless he delayed his prayer (did not pray immediately after wudoo’) for the purpose of prayer, such as waiting for the congregation to pray, then he does not have to do any of that.

It is obligatory for her to renew her ties and wudoo’ for every obligatory act of worship (which requires wudoo’ – Translator).

Things that are forbidden during menses and postpartum bleeding

The six things that are forbidden to a woman in menses and postpartum bleeding are prayer, tawaaf, touching and carrying the Mushaf (Qur’an), staying in the mosque, and reading the Qur’an with the intention of reciting it or hoping for the reward of reciting it – Translator. In addition, menstruating women are also forbidden from fasting, i.e. it is not permissible for a woman to fast during menstruation or postpartum bleeding. If she does so, her fast will not be valid and she will be sinful. It is also not permissible to pass through the mosque (enter the mosque even if walking in one direction and not stopping or turning around in the direction of entry – Translator) if there is a fear of polluting the mosque due to blood dripping. It is also not permissible to enjoy between the navel and the knees. That is, it is forbidden for a woman to allow her husband to enjoy between her navel and her knees through intercourse or otherwise. It is even forbidden to look between her navel and knees with desire without a barrier.

It is obligatory for her to refuse if her husband wants to have intercourse with her, and to stay away from him if he wants to enjoy that part when she is in haihd or nifaas. Allah says: “And they ask you about menstruation. Say, It is an impure thing. Therefore avoid your wives during their menses: and do not approach them until they are pure. When they have become pure, mix with them as Allah has commanded you. Indeed, Allah loves the repentant and loves those who purify themselves.” Whenever the menstrual blood stops and she takes the obligatory ghusl, it is permissible for her to do the above.

It is also haraam for a woman to lie about this and say to her husband, “I am menstruating,” so that he will not come near her. It is also haraam for a woman not to tell her husband that she is menstruating if she is indeed menstruating. It was narrated that the Messenger of Allah (saw) said: “Verily, Allah has cursed the women of al-Ghashiah and al-Mughaishah.” Some scholars said: al-Ghashiah is a term for a woman who does not tell her husband that she is menstruating so that he can come to her and have intercourse with her. Whereas al-Mughawishah is a woman who does not menstruate and lies to her husband and says, “I am menstruating.”

Warning:

If a woman becomes pure from menses or post-partum bleeding, then one of them (menses or post-partum bleeding) comes after the time for prayer, and there is a period of time that would have allowed her to pray that prayer, but she does not pray it, then it is obligatory for her, after she becomes pure from menses or post-partum bleeding, to make up the missed prayer. This is because she was obliged at that time to offer the prayer and had the time to offer it, but she did not do so. This kind of situation is called thuruwwul mani’ (the coming of an obstacle).

If a woman who is menstruating or nifaas becomes pure before the time for one of the five obligatory prayers comes, even if it is for a short time, then she must offer that prayer immediately if there is enough time. If there is not enough time, then she has to make up that prayer, for which there was time left at the time of the bleeding, even if it was only for takbiratul ihram.

Just as it is obligatory for him to make up that prayer, it is also obligatory for him to make up the previous prayer, if that prayer and the previous prayer are prayers that can be made up, such as Dhuhr or Maghrib. If the previous prayer is not a prayer that can be made up, such as Fajr or ‘Asr, then it is not obligatory to make up the previous prayer, but it is only obligatory to make up the prayer for which he has time. This condition is called zawalul mani (the removal of the barrier).

CHAPTER THREE: Prayer, its pillars and conditions, and the circumstances surrounding it.

Prayer is the second of the pillars of Islam. It has the same status in religion as the head of the body. If one does not pray, there is no religion in him, as mentioned in the hadith. Allah swt says, “Keep all the prayers and wustha prayers. And perform them for the sake of Allah with solemnity.” The Messenger of Allah (saw) said, “There are five prayers that Allah has made obligatory for the servant in a day and night.”

Allah made them obligatory for our Prophet Muhammad and his people on the night of Isra Mi’raj. At first the obligatory prayers were fifty, then Allah reduced it to five, but for him the reward of fifty prayers.

Prayer is obligatory for Muslim women who have reached puberty, are of sound mind, and are pure from menstruation and postpartum bleeding.

Times of Prayer

Dhuhr begins when the sun slips from the center of the sky towards the west. Meanwhile, the time of exiting dhuhr is when the shadow of an object is equal to the size of the object, apart from the shadow of istiwa time (right above the sky). The shadow of istiwa is the shadow that is found at the time of the sun’s slipping. The size of the shadow corresponds to the difference in time and country.

‘Asr time is entered when the shadow of an object is equal to the size of the object, measured other than the shadow of istiwa, and the size of the shadow is slightly shorter than the size of the object. The time of ‘asr is when the sun sets.

Maghrib time enters with the setting of the sun. Maghrib time enters with the setting of the sun, while the exit of maghrib time coincides with the sinking of the red horizon.

The time of ‘Isha enters with the setting of the red horizon. The time of ‘Isha’ comes at the time of fajr ash-Shadig, which is the dawn whose light spreads across the sky.

The time of Fajr begins with the rising of Fajr as-Shadig. The time of Fajr comes out with the rising of the sun.

The best deed is to hasten the prayer at the beginning of its time. It is not permissible to delay the prayer from its time and it is not permissible to delay it except because of an impediment.

Obstructions to Prayer

The impediments to prayer that make it permissible for a person to delay his prayer beyond its time are two:

First, sleep. If a person sleeps until the time for prayer has expired and he is still in a state of sleep, then if his sleep occurs from before the time of prayer, then he is not sinning absolutely. But if he sleeps after the time for prayer has come: if he is certain that he will wake up before the time for prayer has expired, then his sleep is a hindrance. If he is not certain that he will wake up before the time for prayer has passed, then his sleep is not a hindrance.

The second type of hindrance is forgetfulness. It is forgetfulness that comes from being busy with something that is not forbidden, such as reading or work. If the forgetting is due to being busy with something that is forbidden, then it is not an acceptable hindrance, such as being busy with something that is distracting or playing games and so on.

Matters Concerning Prayer

Prayers have conditions, pillars, ab’adh (sunnah prayers for which it is mustahabb prostration), things that invalidate them, and sunnahs. It is obligatory to pray according to the conditions and pillars. It is recommended to keep the ab’adh of prayer and its sunnahs. It is also obligatory to abandon the things that invalidate it.

If a woman prays but leaves out one of the conditions or the pillars, then her prayer is invalid. If she omits some of the ab ‘adh of her prayer, then her prayer is valid, but it is mustahabb prostration. If he does one of the things that invalidate his prayer, his prayer is invalidated. If he omits any of the Sunnahs, his prayer is valid, but he loses the virtue of the Sunnah.

Conditions of Prayer

The conditions of prayer are eight:

First, purity from minor and major impurity. This has been explained in the chapter on purity. If a woman has minor impurity – that is, that which requires wudoo’ – or major impurity – that is, that which requires ghusl – then her prayer is not valid unless she has purified herself.?

Secondly, the clothes, body and place must be free from impurity. If there is impurity on the clothes with which she prays, or on her body, or on the place where she prays, then her prayer is invalid.

Third, covering the aurat The aurat of a free woman (not a slave – Translator) in prayer is her entire body except the face and palms. The aurat of a slave woman in prayer is between her navel and her knees. If a woman prays and her ‘awrah is exposed or uncovered in the middle of her prayer and does not cover it immediately, then her prayer is invalid.

Fourth, she should face the Qibla – the Ka’bah – with her chest.

Fifth, the time has entered.

Sixth, knowing that the ruling of prayer is fardhu (obligatory) for him. If he has the belief that the ruling of prayer (fardhu) is sunnah, then his prayer is not valid.

Seventh, does not have the belief that one of the obligations of his prayer, meaning one of the pillars of prayer, is sunnah. Such as believing that reciting al-Fatihah is sunnah, or bowing and prostration are sunnah. If he has such a belief, then his prayer is not valid.

Eighth, avoiding anything that invalidates the prayer, such as moving three times in a row. If you do one of the things that invalidate the prayer, then the prayer is invalid.

The pillars of prayer

There are seventeen pillars of prayer:

First, the intention!

Second, takbiratul ihram’.

Third, reciting Surah al-Fatihahs.

Fourth, standing for those who are able in the fard prayer.

Fifth, ruku’. Ruku’ is bending the body so that both palms can be placed on the knees.

Sixth, thuma ‘ninah in ruku’, i.e. calm (motionless) after the movement, i.e. after all the limbs are put in place (according to the rules of ruku’ – Translator). Thuma ‘ninah is done for a period of time according to the degree of saying “subhanallah (Glory be to Allah)”.

Seventh, i’tidal, which is when the praying person returns to the position before ruku’. It is required during i’tidal: not to extend the time of itidal beyond the level of recitation of the prescribed dhikr and recitation of al-Fatihah.

Eighth, thuma ‘ninah in itidal.

Ninth, prostration twice. Prostration is placing the forehead on the place of prostration. The requirements for prostration are that one prostrates with all seven limbs, that one’s hips are higher than the top of one’s body, that one does not prostrate on something that is moving because of the movement of the prayer, and that one’s forehead is uncovered.

Women should be aware of this issue. Some women prostrate while their foreheads are covered by a mukena or niqab (veil), so in that case, their prostration is not valid.

Tenth, thuma’ninah when prostrating.

Eleventh, sitting between two prostrations. It is required that when sitting between two prostrations, one should not prolong the time between prostrations beyond the prescribed recitation of dhikr and the least recitation of tashahhud (only the obligatory recitation – Translator).

Twelfth, thuma’ninah when sitting between two prostrations”.

Thirteenth, the final tashahhud.

Fourteenth, sitting during the tashahhud.

Fifteenth, reciting salawat to the Prophet during tashahhud.

Sixteenth, the salam.

Seventeenth, order.

The intention is in the heart, and the ruling on reciting it is Sunnah. So one should make the intention in the heart when entering the prayer at the time of saying takbiratul ihram. If a woman who wants to pray utters the intention of takbeeratul ihram but does not have the intention in her heart, then her prayer is not valid until she repeats takbeeratul ihram with the intention in her heart. This issue is overlooked by many people. So it is often seen that they say takbiratul ihram to pray, but their hearts do not have the intention in them.

Takbiratul ihram is the beginning of takbir in prayer. It is called takbiratul ihram (one root word with haram – Translator) because it makes haram the things that were previously permissible, i.e. the things that invalidate the prayer. It is required that the takbeer be standing in the fard prayer.

In this case there is a problem that must be considered. This is that some people, when they see that the imam is already in ruku, immediately say takbeer behind him, but they do so by moving their bodies in the direction of ruku. If he does that, his prayer is not valid, because he did not say takbiratul ihram while standing.

Reciting al-Fatihah is obligatory in every rak’ah, except for the rak’ah of the masbug, who does not stand with the imam long enough for him to complete al-Fatihah with a normal recitation. The duty of the mum after takbiratul ihram is to complete al-Fatihah, but if the imam rukw’ in the middle of reciting al-Fatihah, then the mum must rukw’ after the imam, and he is exempted from the obligation to complete the rest of al-Fatihah. If he finds the imam in ruku’, he should first enter ihram while standing behind the imam, and then ruku’. If he is able to perform the pillars of thuma ‘ninah in his ruku’ with the imam, then he counts one rak’ah. If he does not achieve thuma’ninah, then he has missed one rak’ah with the imam.

It is required in reciting al-Fatihah to keep the letters, and the tashdid (emphasis on the letters). Not to recite it incorrectly so as to spoil the meaning of the Surah al-Fatihah”, not to remain silent for a long time in the middle of reciting al-Fatihah or to remain silent for a short time with the intention of interrupting the recitation, and not to insert other recitations in the middle of reciting al-Fatihah.

In fard prayers, the law of standing in the performance is mandatory for those who are able. Whereas in sunnah prayers it is not required. In fact, it is permissible for the performer of the voluntary prayer to do it sitting even if he is able to do it standing. But the reward of the one who prays sitting (when he is able to stand) is half the reward of the one who prays standing.

If he is unable to pray standing because it is too difficult for him, then it is permissible for him to pray sitting. If he is unable to sit, it is permissible to pray lying down on the right side of his body, and this is best. It is also permissible to lie on the left side of the body. When he is lying down in either of these positions, he should face the qiblah with his chest.

If he is unable to lie down, it is permissible for him to pray on his back, facing the qiblah with his face. By placing a pillow under his head. If he is unable to do that, then he may face the Qiblah with the grooves on the soles of his feet (with his feet extended towards the Qiblah – Translator). It is permissible for him to bow his head instead of bowing and prostrating. If he is unable to bow his head, then it is permissible for him to perform each of the pillars of prayer with his heart only. It is not permissible for him to abandon the prayer while he is still of sound mind.

It is a great wrong and a great loss to fail to pray when one is sick. This is despite the fact that Allah swt has made concessions for those who are sick in purifying themselves and praying. Moreover, it may be an illness that leads to death. So she will end up meeting her Lord in a state of disobedience, wal ‘iyadzubillah (we seek refuge with Allah from that). So it is obligatory for the sick woman to keep up her prayers to the best of her ability. As for the sick woman’s family, they should always remind her to pray. This is because prayer is the first thing a person will be asked about in the grave.

Ab’adh of Prayer

There are seven “ab’adh prayers”: the initial tashahhud, sitting in the initial tashahhud, saluting the Prophet in the initial tashahhud, saluting the Prophet’s family in the final tashahhud, the gunut, standing during the gunut, and saluting the Prophet during the qunut.

If one of these ab’adh prayers is missed, it does not invalidate the prayer. However, it is recommended to perform the “sahwi prostration”.

Sahwi prostration

Sahwi prostration is two prostrations before the greeting like prostration in prayer. It is recommended to say in these two prostrations subhaana man laa yashuu wa laa yanaamu (meaning: Glory to Him who does not forget and does not sleep) three times. And there is a sitting between the two prostrations, then the salam after the two prostrations are done.

Sahwi prostration is enjoined (sunnah) for the imam or those who pray alone when they leave out some of the abadh of the prayer, or do something forbidden such as forgetting to add a pillar of action, or moving a pillar of recitation out of place, or doing something that if done intentionally would invalidate the prayer, but if done in a state of forgetfulness does not invalidate the prayer.”

As for the congregation, they are not allowed to make prostration due to their own mistakes. They are allowed to make prostration if the imam makes prostration, because they follow what the imam does. If the imam does not make prostration of forgetfulness, then the people should make prostration of forgetfulness after the imam has said salam. That is mustahabb. This prostration is not obligatory except for the praying person, if the imam does prostrate.

It is good to note that some people forget that they did not do the initial tashahhud or gunut, and then they remember after doing the next pillar. So it is not permissible for him to go back to his previous position after skipping the initial tashahhud or gunut. Rather it is obligatory for him to stay in the position of the pillar that he has already done, and it is mustahabb for him to do the sahwi prostration. If he deliberately and knowingly returns to the position of the initial tashahhud or gunut after he has passed it and has done the pillars after that, then his prayer is invalid. This is if it is done by the imam, or if he is praying alone and not in congregation. But if it is done by the person praying, then he should return to the position from which he passed (the initial tashahhud or gunut) because he is following the imam. Things that invalidate prayer

The things that invalidate the prayer if one of them is present

There are fourteen of them:

First, being in a state of impurity, that is, minor or major impurity.

Secondly, impurity, if it is not removed immediately and the impurity does not remain.

The third is the uncovering of the ‘awrah if it is not covered immediately.

Fourthly, speaking even two letters, or one letter that can be understood, or one long letter spoken deliberately. But if he speaks because he forgets, then it is forgiven if it is not more than four words that are understood by the local people.

Fifthly, doing things that break the fast, such as eating, drinking and so on.

The sixth is eating a large amount of food while forgetting.

Seventh, moving three times in a row, even if one forgets!!!.

The eighth is jumping, which is lifting both feet off the ground together.

Ninth, a movement that goes beyond the limits. For example, a movement for the purpose of playing around. This can invalidate the prayer.

Tenth, the mum who precedes the imam by two pillars of action, and delays the imam’s movement by two pillars of action also without an excuse”.

Eleventh, intentionally adding a pillar of action.

The twelfth is intending to break the prayer. Such as intending to leave the prayer.

The thirteenth is intending to break the prayer by associating the intention with something, such as intending that if so-and-so comes then I will leave my prayer.

The fourteenth is hesitating in intending to break the prayer, such as when a need arises in the middle of the prayer and one hesitates between leaving the prayer or completing it to the end.

Sunnahs of Prayer

The Sunnahs of prayer are many, among them are the things that are recommended before prayer, such as the igamat, the siwak, praying vigorously (not lazily), and emptying the heart (focusing on prayer).

Among other sunnahs are those that are recommended at the time of establishing the prayer, such as raising the hands during tashbiratul ihram, ruku, i’tidal, and when rising from the initial tashahhud. Other things include placing the right hand over the left hand and placing them under the chest, reciting the iftah prayer, reciting ta’awwudz, and raising the voice in the places where it is prescribed. A woman’s voice should be lower than a man’s, and she should not raise her voice in the presence of non-mahram men. Among the other Sunnahs are lowering one’s voice in the places where the voice is described, saying amen, reciting the Surah (after al-Fatihah), saying takbir at every transition from pillar to pillar, and reciting tasbeeh at the time of bowing and prostration, saying sami ‘allaahhu liman hamidah (Allah hears whoever praises Him), placing the hands on the thighs and opening them (not grasping) when sitting except at the time of tashahhud. At the time of tashahhud the left hand is open, while the right hand is clasped except for the forefinger that points during the tashahhud. Among the other sunnahs is the position of iftirasy (sitting with the right foot upright and the inside of the toes.

The other Sunnahs are the iftirasy position (where the sole of the right foot is upright and the inside of the toes are on the ground, while the left foot is under the buttocks – Translator) in every sitting, and the tawarruk position (where the sole of the right foot is upright and the inside of the toes are on the ground. The left foot goes into the gap between the calf and the back of the right foot – Translator’s note) in the final tashahhud, saying the second greeting, and turning the face to the right in the first greeting and to the left in the second greeting.

Sunnah Prayers

There are many Sunnah prayers, and they are divided into three types: Sunnah prayers that have a time, Sunnah prayers that have a cause, and absolute Sunnah prayers (which are not bound by time and cause).

Sunnah prayers that have a time: such as the two ‘Eid prayers: ‘Tedul Fithri and ‘Iedul Adha. They are timed from sunrise on the day of Eid until sunset (Dhuhr time – Translator) These two prayers are the most important voluntary prayers. It is recommended to perform them in congregation.

The ‘Eid prayer is two rak’ahs, with the intention of praying ‘Eid al-Fitr or ‘Eid al-Adha when making Takbiratul Ihram. After takbiratul ihram and the iftah prayer, recite Allahu Akbar (Allah is great) seven times in the rak’ah.

Allah is the Greatest) seven times in the first rak’ah. Between the two takbeers (after each takbeer) say subhanallah wal hamdulilllah wa laa ilaaha illallaah wallaahu akbar (Glory be to Allah, all praise be to Allah, there is no god but Allah, and Allah is great). After the seventh takbeer, recite Surah al-Fatihah and then complete the rak’ah of the prayer (like a normal prayer). When you rise for the second rak’ah, say five takbirs, and between each takbir say subhanallah wal hamdulilllah wa laa ilaaha illallaah wallaahu akbar (Glory be to Allah, all praise be to Allah, there is no god but Allah, and Allah is the Greatest). After the fifth takbir, recite Surah al-Fatihah and then complete the rak’ah of the prayer.

Among the sunnah prayers that have a time is the Witr prayer. The entry time is after performing the isha prayer and the exit time is the same as the exit time of isha. Witr prayer is at least one rak’ah, but it is most perfect if it is done in three rak’ahs. In the first rak’ah recite sabbihisma rabbikal a’laa until the end of the surah (surah alAla), the second rak’ah recite surah al-Kafirun, and in the third rak’ah recite surah al-Ikhlash and al-Mu ‘awwidzatain (al-Falag and an-Naas). While the most perfect number of rak’ahs of Witr is eleven rak’ahs”.

There is great virtue in keeping the Witr prayer. It has been narrated by at-Turmudzi, al-Hakim and this hadeeth is classified as a saheeh hadeeth, that the Messenger of Allah (saw) said: “Verily, Allah has granted you a prayer that is better for you than the red camel (the best camel). That prayer is Witr.” In this hadeeth, the word amaddakum (to grant) is used, meaning to give or favor you. The word humrun niam (red camel) is also used in this hadith. The meaning is the most valuable treasure for the Arabs. The hadeeth also uses the word khairun minha (better than it), meaning better than you giving in charity with it.

Among the voluntary prayers that have time (rawatib prayers)? twenty-two rak’ahs in total. Ten of them are muakkad, i.e. rarely left by the Prophet (peace be upon him): two before Fajr, two before Dhuhr and two after it, two after Maghrib, and two after Isha. As for the ghair muakkad (non-muakkad), there are twelve rak’ahs: two rak’ahs before dawn along with two muakkad rak’ahs before dawn (so four rak’ahs combined – Translator), two rak’ahs after dawn as well as before dawn, four rak’ahs before ‘asr, two rak’ahs before maghrib, and two rak’ahs before ‘isha.

It is advisable for us to keep them (rawatib prayers). It has been narrated in Sahih Muslim that the Prophet said, “Two rak’ahs of dawn are better than the whole world. It was narrated by Baihagi that the Prophet said, “No one observes two rak’ahs of dawn unless he is one who returns to Allah (awwaab)2. It was also narrated that the Prophet said, “May Allah have mercy on the one who prays four rak’ahs before the noon prayer and four after it, and may Allah forbid him from Hellfire”.

Rawatib prayers before the fard (gabliyah) enter at the same time as the time of the fard prayer, and exit at the same time as the time of the fard prayer. Meanwhile, the rawatib prayers after fardhu (badiyah) enter after the fardhu prayer, and leave with the time of the fardhu prayer.

Among the voluntary prayers that have a time is (tarawih prayer) which consists of twenty rak’ahs. Every two rak’ahs are greetings. The time for tarawih prayer begins after the Isha prayer, and ends with the break of dawn. If a woman arrives late for prayer, but the congregation has already prayed Isha first. And she wants to pray taraweeh when she has not prayed ‘Isha’, then that is not permissible. This is because the time for tarawih prayer does not begin until after the ‘Isha prayer.

This tarawih prayer is only offered in the month of Ramadan and it has many virtues. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever offers the prayer in Ramadan out of faith and seeking His pleasure will have his previous sins forgiven.” The scholars said that what is meant by establishing prayer in Ramadan is the tarawih prayer.

One should keep thuma’ninah and not be hasty in performing them. This is because a little deed done with perfection is better than a lot of deeds done without perfection.”

Among the sunnah prayers that have a time is the dhuha prayer. At least two rak’ahs are performed, and at most eight rak’ahs are performed. It is said to enter the time of dhuha when the sun rises to the size of a spearhead (from the horizontal surface, as seen from the coast – Translator). The time when it comes out is at the time of the sun’s slipping (dhuhr). Thabrani narrated the virtue of Dhuha prayer from Abu Hurairah (may Allah be pleased with him): “Verily, there is a door in Paradise called Dhuha.

When the end of the world occurs, there will be a call: Where are those who used to pray Dhuha? This is your door, so enter with the mercy of Allah.

Sunnah prayers that have a cause: such as the sunnah prayers of khusuf (solar eclipse), khusuf (lunar eclipse), tahiyatul masjid, sunnah wudhu, two rak’ahs of istikharah prayer and others.

Absolute Sunnah prayers: those that do not have a time and cause. Such as the prayer of tasbih, four rak’ahs. It includes the Dhikr “subhanallah wal hamdulillah wa laa ilaaha illallaah wallahu akbar” (Glory be to Allah, all praise be to Allah, there is no god but Allah, and Allah is great) three hundred times. Each rak’ah is seventy-five times. The remembrance is said after reading Surah al-Fatihah and other surahs after it fifteen times, then during ruku ten times, during #tidal ten times, during the first prostration ten times, during sitting.

During the first prostration ten times, during the sitting between the two prostrations ten times, during the second prostration ten times, during the resting sitting (after the second prostration in the first Rak’ah, before standing up for the second Rak’ah, it is Sunnah to sit for a moment and this is called the resting sitting – Translator) or the tashahhud ten times2. This is the seventy-fifth number of dhikr in each rak’ah, which is recited as such in each rak’ah.

The Prophet taught this prayer to his uncle Abbas (may Allah be pleased with him). He explained to him the great reward in his saying, “If your sins were like the foam of the sea or the vast grains of sand, Allah would forgive you.” It is also narrated that the Prophet (S) said, “O uncle, would you like it if I gave, granted and gifted you something (practice), if you do it then Allah will forgive your sins that are early and late, previous and new, wrong or intentional, and hidden or visible? That is that you perform the prayer (tasbih – Translator) for four rak’ahs.” (Al-Hadith) At-Taaj as-Subkiy and other scholars said: “Should not a person listen to the great virtue of this prayer and then neglect it, then he is among those who belittle religion?

It was also narrated in a hadith, “If you can – do it once every day. If you can’t do it, then do it once every Friday (every week). If you are not able to do it, then – do it once every month. If you can’t do it, then do it once every year. If you can’t do it, then do it once in your entire life.” O Allah, give us the guidance towards the things that You are pleased with.

How to pray, its pillars and Sunnahs

The woman who prays should say: ushalli fardhadh dhuhri ‘arb’a raka ‘aatin adaa’an mustagbilatal giblati (meaning: I intend to pray the obligatory dhuhr prayer of four rak’ahs in due time and facing the qiblah). If she is leading the prayer in front of another woman, she should add imaaman (meaning: as an imam) to her intention. If she is praying behind someone who is the mum, she should add makmuuman (meaning: as a mum). Then add lillahi ta’ala (meaning: for the sake of Allah). Then say allahu akbar (meaning: Allah is great).

Allah is the Greatest, and all praise is due to Allah as much as possible, and Allah is the Greatest in the morning and evening. I set my face to Him who created the heavens and the earth, and I am not a polytheist. Indeed, my prayer, worship, life, and death are for Allah, the Lord of the universe. There is no partner for Him, and that is what I have been commanded to do, and I belong to the Muslims.

I seek refuge in Allah from the accursed devil. In the name of Allah, the Most Compassionate, the Most Merciful. Praise be to Allah, the Lord of the universe. The Most Compassionate, the Most Merciful. Lord of the day of reckoning. Only to You do we worship and only to You do we seek help. Show us the straight path. The way of those whom You have favored, not the way of those whom You have displeased upon them, and not the way of those who go astray.? Ameen. After that recite a surah or verse from al-Ouran.

Allah is the Greatest, the Most Glorious is my Lord and all praise is for Him (three times). Allah hears whoever praises Him. Our Lord, to You be all praise. Praise that is much, good, and blessed, filling the heavens and the earth, and filling everything You will:

Allah is Great, Glory be to my Lord Most High and all praise be to Him (three times). Allah is the Greatest, Lord, forgive me, have mercy on me, fill my shortcomings, raise my status, provide for me, guide me, heal me and forgive me. Allah is great, my Lord is the Most High and all praise be to Him (three times). At this point, one rak’ah is counted. Then the rest of the rak’ah is done as we have explained above except for the intention, takbiratul ihram and the iftah prayer, because these three things are specific to the first rak’ah only.

After completing the second rak’ah, sit down to perform the initial tashahhud. After sitting, recite the tashahhud and send blessings on the Prophet in the tashahhud. Then stand up (to the third rak’ah), and do the rest of the rak’ah as described. But after rising from the initial tashahhud, it is not recommended to recite a surah from al-Ouran (after al-Fatihah).

After completing what needs to be done in the rest of the rak’ah, then sit the final tashahhud, and say, Welfare, blessings, mercy, and goodness be to Allah. Peace be upon you O Prophet, as well as Allah’s mercy and blessings (upon you). Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is the messenger of Allah. O Allah, send blessings on our Lord Muhammad, Your servant and messenger, the Prophet who was ummi (unable to read and write), and also on the family of our Lord Muhammad, and his wives and descendants. As You have bestowed peace upon Abraham and the family of Abraham. Bless our Lord Muhammad, the ummi Prophet, and also to the family of our Lord Muhammad, and his wives and descendants. As You blessed Ibrahim and the family of Ibrahim. Indeed You are the Most Praiseworthy, the Most Merciful in this universe:

O Allah, I seek refuge with You from the punishment of Hellfire, the punishment of the grave, the temptation of life and death, and the fitnah of the temptation of the Messiah ad-Dajjal. And I seek refuge with You from debts and sins. O Allah, forgive me from the sins that I have committed and those that I have just committed, what I have hidden and what I have revealed, and the things that I have exaggerated, and everything that You know better than me. You are the One who gives precedence and delay; there is no god but You. O Turner of hearts, establish my heart upon Your religion:

Peace and mercy of Allah be upon you? And turned to the right until his right cheek was visible: Peace and blessings of Allah be upon you? And turned towards the left until his left cheek was seen.

Recommended Dhikr After Prayer

It is recommended after the greeting of the prayer to say, I seek forgiveness from Allah (three times).

O Allah, You are the Most Prosperous and from You is prosperity. So revive us, O our Lord, with prosperity. Enter us with Your mercy into a prosperous land (paradise). You are the Most Holy and the Most High, O Great and Glorious One. O Allah, there is no preventer of what You give, and no giver of what You prevent. There is no benefit to those who have greatness, because greatness comes from You:

Then say Glory be to Allah (thirty-three times), Praise be to Allah (thirty-three times), Allah is the Greatest (thirty-three times)”. “There is no god but Allah, the One, with no partner. To Him belongs the kingdom and the praise. He gives life and death. He is over all things all-powerful (one time).

After the Fajr, Asr, and Maghrib prayers, add “There is no god but Allah, the One, with no partner. To Him belongs the kingdom and praise. He gives life and death. He is over all things all-powerful” (ten times).

It has been narrated in a saheeh hadith that whoever says after the Fajr, ‘Asr and Maghrib prayers: “There is no god but Allah, the One, with no partner. To Him belongs the kingdom and the praise. He gives life and death. He is over all things omnipotent (ten times), then he gets a reward like the reward of freeing ten slaves from the descendants of Ismail.” Another narration says: “Ten good deeds are recorded for him, ten bad deeds are erased from him, and ten degrees are raised for him. On that day, he will be guarded from all evil things and protected from the devil, and no sin will destroy him (nullify his good deeds) except the sin of shirk.”

It is also mustahabb to say: I seek forgiveness from Allah, for whom there is no god but the All-Living, the Self-Sufficient, and I repent to Him (three times):

Women should always recite (after prayer) the verse of Kursi, aamanarrasuul, until the end of the Surah. Allah declares that there is no god but Him, (so do) the angels and the knowledgeable who establish justice, there is no god but Him, the Mighty, the Wise)”. (Say (Muhammad), “O Lord of power, You give power to whom You will, and You take power away from whom You will. You honor whomsoever You will and You humiliate whomsoever You will. In Your hand is all virtue. Indeed, You are all-powerful over all things. You insert the night into the day and You insert the day into the night. And You bring forth the living from the dead, and You bring forth the dead from the living. And You give sustenance to whom You will without calculation)

Then you recite Surah al-Ikhlas and al-Mu’awwidzatain (al-Falag and an-Naas), and al-Fatihah after every prayer. It has been narrated that the Prophet (S) said, “Whoever recites the verse of Kursi after every prayer, nothing will prevent him from entering Paradise except death.

Qunut Prayer

O Allah, guide me as those whom You have guided. Give me health as those to whom You have given health. Preserve me as those whom You have preserved. Bless me with what You have bestowed. Save me from the evil that You have ordained. Verily You are the One who determines and You are not determined by anything. Verily, those whom You protect are not inferior, and those whom You fight are not superior. Glory be to You, our Lord and Most High. To You belongs the praise for all that You have decreed. I seek forgiveness from You and repent to You. Peace and blessings be upon our lord Muhammad the ummi Prophet and upon his family and companions.

This prayer is recommended in the second i’tidal of the Fajr prayer and in the itidal of the last rak’ah of the Witr prayer in the latter half of Ramadan.

It is recommended for women to keep praying in congregation. It has been narrated in a saheeh hadith that the Prophet said, “Praying in congregation is worth twenty-five prayers.” It was also narrated, “Whoever prays ‘Isha in congregation, it is as if he stood up to pray for half the night. Whoever prays Fajr in congregation, it is as if he stood up for prayer for a whole night.”

A woman’s prayer in her home is better than her prayer in the mosque. As it was said from the Messenger of Allah, “Do not prevent your women from going to the mosque. But their homes are better for them.” It is even disliked for a beautiful woman to attend a mosque that is also attended by men. As mentioned in the Sahihayn from ummul mu’minin ‘Aisha (may Allah be pleased with her) who said: “If the Messenger of Allah (peace and blessings of Allah be upon him) saw what is happening to women today, he would have forbidden them from going to the mosque like the women of the Children of Israel were forbidden.” All this is because of the fear of temptation.

CHAPTER FOUR: The Rights of Parents and Husbands, and the Disgrace of Showing off Beauty

Rights of parents

With regard to the rights of parents, Allah, the Almighty, says: “Worship Allah, and associate nothing with Him, and be kind to your parents.” Allah says: “And your Lord has commanded you to worship none but Him and to be kind to your parents. If either of them or both of them come to an old age in your care, then by no means say to them the word ah and do not yell at them, but speak to them good words. And humble yourself towards them with compassion and say, O my Lord, have mercy on them as they both brought me up.” The Messenger of Allah (saw) said “Be filial to your parents, and your children will be filial to you”.

Your children will be devoted to you” He said, “Paradise is under the feet of the mother.”

Our lord al-Haddad’ ra said:

“And parents, they have rights that must be fulfilled for those who are pious, as well as the closest rights because of lineage.”

It is obligatory for women to understand the rights of their parents, to be dutiful to them, and not to contradict their words. Indeed, Allah has obliged us to obey their commands.

O women, ponder on His words (above), which is the Greatest of titles for Him, “And do good to your mothers and fathers”, i.e. really do good to both of them properly. If one of them or both of them reach old age in your care, then you should never say to them the word ah, meaning that if your father or mother have reached old age, then it is obligatory for you to respect and honor them both and be civilized in front of them. This filial piety extends to the extent that it is not permissible to say “ah,” meaning not to say in their presence words such as those exemplified above that indicate boredom or grumbling. “And do not yell at them”, i.e. do not yell at them, but be civil to them. And speak to them with kind words, meaning, if you speak to them, then speak kind words. Words that you would want your children to speak to you with. ‘And humble yourself towards them with affection, meaning be humble before your parents, and be understanding towards them as your mercy to them both. And remember the mercy of both of them to you, and also the compassion of both of them to you when you were a child. “And say, O my Lord, have mercy on them both, as they have brought me up in childhood”. This verse is sufficient proof of the honor of parents and the great rights they both have to be fulfilled by their children.

Reflect on the meaning of the Prophet’s saying, “Be filial to your parents, and your children will be filial to you.” The meaning of this saying is that if you establish the obligation of filial piety to your parents, Allah will provide you with children who will establish the obligation of filial piety to you. Whoever among you is filial to his father and mother, then he will attain these four glad tidings that the Messenger (peace be upon him) announced. They are that Allah will prolong his life, Allah will provide him with children who will live and establish filial piety towards him as he used to be filial to his parents, and above all, he will have the pleasure of his Lord and Creator.

It has been narrated from the Prophet that he said, “The pleasure of Allah is in the pleasure of parents, and the wrath of Allah is in the wrath of parents.” It is narrated from Allah, the Almighty, that He says: “Whoever gets up in the morning to do an act that brings Me pleasure, but he makes his parents angry, then I become angry with him. And whoever wakes up in the morning to do an act that brings My wrath, but he makes his parents pleased, then I become pleased with him.”

Does anyone of you want to incur the wrath of Allah and unfilial children? If you are in such a condition, then do not be content with yourselves. Hurry up to honor your parents, obey their commands, and do good to them. Also give them precedence in filial piety, keeping in touch, and doing good deeds over yourself, your children, and others, and do not find it hard to fulfill their commands.

Beware of Satan misleading you into disobeying their commands. This is because disobedience to parents is a major sin. Have you not heard him say: “The greatest sins are three: associating partners with Allah, disobedience to one’s parents, and bearing false witness.” Similarly, he said: “There are three (people) whom Allah has forbidden from Paradise: the drinker of alcohol, the one who disobeys his parents, and the dayyuts, i.e. the husband who tolerates evil in his wife.”

Know that filial piety to the mother is double that of filial piety to the father, as narrated in the hadith. Al-Habib ‘Abdullah al-Haddad (may Allah be pleased with him) said in an-Nasha’ih: Perhaps this is due to the exhaustion of pregnancy and the hardships that mothers endure, the hardships of childbirth, breastfeeding and nurturing, and the tenderness and compassion that mothers feel. A man asked the Prophet (peace and blessings of Allah be upon him), “Who is the person who is most entitled to my good friendship? Meaning entitled to my devotion and my continued friendship with her?” He replied, “Your mother.” He asked again, “Then who?” He said, “Your mother” He asked again, “Then who?” He said, “Your mother” He asked again, “Then who?” He said, “Your father.

Just as it is obligatory for a person to be devoted to both of them while they are alive, it is also obligatory for him to be devoted to both of them after death. This is by praying, asking forgiveness for them, paying off debts, fulfilling wills, keeping in touch with their relatives, and being devoted to their friends and those close to them. All of this is the perfection of filial piety as mentioned in the hadeeth. In addition, praying for the deceased, asking for forgiveness, and giving charity to the deceased are of great benefit to the deceased.

People should not neglect any of these things, especially the rights of their parents. The same applies to the rights of other parents, such as relatives and dependents, and Muslims in general.

Rights of the Husband

Allah says: “The man (husband) is the protector of the woman (wife), because Allah has preferred some of them (men) over others (women), and because they (men) have spent from their wealth. So the virtuous women are those who obey Allah and keep themselves in the absence of their husbands, for Allah has taken care of them. And those women whom you fear may be disobedient, advise them, leave them in bed, and (if necessary) beat them. But if they obey you, then do not look for reasons to trouble them; indeed, Allah is Most High, Most Great.”

Shaykh Muhammad Amin al-Kurdiys in his book Irsyadil Muhtaj Li Huguugil Azwaaj said, after mentioning the above verse and the reasons for its revelation, “The man (husband) is the protector of the woman (wife), meaning that the man protects the women like a leader protects his people. The man should do what is necessary for the good of his wife, have a plan for her life, teach her manners, and take care of her.

When men are commanded to protect women, Allah explains the reason in two ways: first, wahbiy (advantages that are given without effort – Translator) and second, kasbiy (advantages that arise through effort – Translator). ) Regarding the first of these advantages, Allah mentions it in His words “because Allah has preferred some of them (men) over others (women)”, meaning that Allah has preferred men over women in a number of ways, including: superiority in reason and religion, planning things well, having an advantage in strength in deeds, obedience, establishing worship rituals, power, testimony, obligation in jihad, performing Friday prayers, additional shares in the distribution of inheritance, and lineage returning to him. While the second advantage is mentioned in His words “and because they (men) have provided from their wealth”, meaning, because of what they spend from their wealth for dowry and family maintenance. Then Allah divides them (women) into two. The first is mentioned in His words “then the righteous women” from among women, “who obey (Allah)”, i.e. women who obey “their husbands”, “and guard themselves when (their husbands) are absent”, meaning, it is obligatory for women to guard their homes, honor, and property when their husbands are not among them. The Prophet said, “The best of women is that if you see her, she will make you happy. If you command her she will obey you. If you are not among them, then she will take care of you in her property and herself.” Then he recited the above verse. Hadith narrated by Abu Daud athThayalisiy and Ibn Abu Hatim.

Then Allah describes the second group of women in His phrase, “Those women whom you fear”, meaning you suspect, “of disobedience”, i.e. her disobedience which is disobedience to the husband. If there are signs of disobedience on their part, (so advise them), i.e. make them fear Allah’s punishment by your words. Such as when you say to her, “Fear Allah and fear Him. I have a right over you. Return to your responsibilities. Know that obedience to me is obligatory upon you.

If this advice does not make an impression on him and he continues in his disobedience, then leave him in bed, as mentioned in the words of Allah, “leave them in bed”, i.e. stay away from them by sleeping in another bed. If they do not come to their senses through this, then make them afraid, “and (if necessary) beat them”, i.e. with a blow that is not hard. This means a blow that does not break bones or leave marks on limbs. “But if they obey you”, i.e. give up the act of disobedience, “then do not seek a reason for distressing them”, i.e. do not seek ways to mistreat and oppress them. “Indeed, Allah is Most High, Most Great”, so beware of His punishment if you wrong them. He (Allah) is mighty over you and over those under your authority. That concludes the above summary.

Know, O women, that the rights of husbands over their wives are very great. It is narrated in Sunan at-Turmudzi that the Prophet (S) said: “If I were to order one man to prostrate himself to another, I would certainly order a wife to prostrate herself to her husband.” This statement is an allusion to the great rights a husband has over his wife. So it is obligatory for you women to establish the rights of your husbands so that you can achieve success with many rewards. It has been narrated by Ahmad bin Hibban and ath-Thabrani with different wording that Anas bin Malik (ra) said that the Messenger of Allah (saw) said, “A woman, if she performs the five daily prayers, fasts in her month (Ramadan), guards her private parts, and obeys her husband, then she will enter the gates of Paradise from whichever door she wishes?”.

Abdurrahman bin Auf said, “A righteous woman is better than a thousand righteous men. If a woman serves her husband for seven days, the seven gates of Hell will be closed for her and the eight gates of Paradise will be opened for her. She enters whichever door she wishes without reckoning.” He also said: “For a woman who obeys her husband, the birds of the air, the fish of the water, the angels of the sky, and the sun and moon will pray for her, as long as she is pleased with her husband.”

So be diligent in doing what is pleasing to your husband. Indeed, disregarding your husband’s rights is a great sin. It has been narrated that Talhah ibn ‘Abdullāh (may Allah be pleased with him) said: “Any woman who is indignant in the presence of her husband, so that she causes him distress, is in the wrath of Allah until she laughs in the presence of her husband. It is narrated that Ibn Asakir bin ‘Adiy said that the Messenger of Allah said, “Let no woman say to her husband: I have not seen any good in you, except that Allah will erase her deeds for seventy years, even if she fasts during the day and gets up at night.”

It was narrated from al-Bazzar that the Prophet (peace and blessings of Allaah be upon him) said: “So great are the rights of the husband towards his wife that if blood, pus and boils flow from her nostrils and she licks them, then she has not fulfilled her rights.” It was narrated from ath-Thabrani: “The rights of the husband towards his wife are that she should not separate from his bed, that she should obey his vows, that she should obey his commands, that she should not go out except with his permission, and that she should not bring into his house those whom she dislikes.”

In essence, among the most important obligations of a wife is to fulfill her husband’s commands and obey him. If her husband invites her to bed, it is not permissible for her to refuse unless she has an excuse that is justified by sharee’ah. She should not leave the house except with his permission, and if she does, she should go out wearing hijab and a proper appearance. When she is on the road, she should look for a way that is free from jostling, and not in a crowded street or marketplace. She should keep her voice low so that men who are not her mahrams do not hear her or know her identity. It is not permissible for her to introduce herself to her husband’s friends. She should not go up to the shutuh (a roof used at night for sleeping in the summer in some Arab countries – Translator). It is not permissible for her to look at the neighboring houses, markets and streets from the openings and windows of the house.

He should say little to his neighbor, and should not enter his house except in cases where it is necessary for him to do so. And if she enters, she should ask permission first. It is obligatory for her to look after her husband both in his absence and in his presence, and always seek his pleasure. She should not betray her husband, him or his property. And it is not permissible for her to boast about her beauty to her husband.

So obey your husbands and advise each other in truth and patience. Beware of disobeying your husbands. It has been narrated by al-Khatib in his book of tarikh that the Prophet (peace and blessings of Allaah be upon him) said: “No woman goes out of her house without the permission of her husband, unless she is in the wrath of Allaah until she returns home and is pleased by her husband.

Women should beware of asking their husbands for a divorce without a valid reason,” he said. It has been narrated by Imam Ahmad and Turmudzi that the Prophet (S) said: “No woman asks her husband for a divorce without a reason, except that the fragrance of Paradise will be forbidden to her.” We seek refuge with Allah from all that incurs His wrath, and we seek guidance in all that pleases Him, Ameen.

A Condemnation of Grooming and a Call to Lower One’s Gaze

Allah says: “And keep yourselves in your houses, and do not adorn yourselves and behave like the people of the jahiliyyah, and perform the prayers, and pay the dues, and obey Allah and His Messenger.” He says: “And say to the believing women, that they should guard their gaze, and keep their private parts, and not reveal their adornments, except what is (ordinarily) visible. And let them draw their veils over their chests, and not reveal their adornment, except to their husbands”!

It is obligatory for you, women, to obey the words of Allah. He said, “And remain in your homes”, meaning, stay in your homes, because indeed the greatness and honor of women lies in their staying in their homes. That is why the Messenger of Allah (S) said: “A woman has no right to leave her house except in case of emergency, and no right to walk on the road except at its edge.” (H.E. Ath-Thabrani in al-Kabir)

Then He says: “And do not adorn yourselves or behave like the people of the former jahiliyyah”. The Jahiliyyah, they were the disbelievers who lived before Islam. Allah has forbidden women to imitate them. Therefore, do not turn away from the adab described in this verse. How can a Muslim woman like clothes that are not those of a believing and pious woman? How can her heart be inclined towards the things that European women wear and resemble them in dress and adornment? Why do you go out traveling with your faces uncovered? Have you never heard the words of Allah, “O Prophet, say to your wives, your daughters, and the wives of the believers, Let them cover their veils over their bodies. That is so that they may be more easily recognized, so that they may not be harassed. And Allah is Forgiving, Merciful.”

The best thing for a woman is to stay in her house and not go out except in cases of emergency and urgent need. In staying at home there is goodness and honor for women. A woman is aurat and the devil always follows her when she goes out of her house. It has been narrated by ath-Thabraniy with a hasan chain that the Prophet said, “Women are aurat. Verily, a woman goes out of her house on an unimportant errand and is followed by the devil.” Then he said, “Verily, you (women) do not pass by a man unless you amaze him. Verily a woman will put on her cloth and be asked, “Where are you going?” She will say, I want to visit the sick, or attend a funeral, or pray in the mosque? But there is nothing better for a woman to worship her Lord than to worship Him in her home.”

So a woman should honor herself by staying in her home, especially if Allah has made it easy for her through those who provide for her, such as her father, children, or husband. If she has a need that requires her to go out, then she should go out covering herself, lowering her gaze, not turning away or looking except at the way she is going, and not wearing perfume when she goes out. The prohibition of this has been narrated. The Prophet (may Allah’s peace and blessings be upon him) said: “Any woman who puts on perfume and goes out, and passes by a group of people who smell her fragrance, is an adulteress.” In other words, by doing so, she is exposing herself to adultery and approaching its causes.

al-Allamah as-Sayyid Abubakar bin Shihabuddin” in his rhyming couplets said:

Any woman who walks among men with perfume is an adulteress, according to the hadith.

Then he mentioned about some women who are deceived. He said:

Some of them (women) claim and declare themselves to be at the peak of self-esteem.

While she goes through the path of extravagance Is it true that the foolish woman claims?

That she subdues her gaze from the unlawful And shuns lowly traits

But has no shame in going out and coming back Speech without deeds is a false confession.

Then let a woman guard herself strictly from looking at strange men (who are not her mahrams or are not permissible for her – Translator). Indeed, Allah has commanded her to lower her gaze. Most women do not understand that it is forbidden for a woman to look at a strange man. In fact, it is forbidden for her to look at him, just as it is forbidden for a stranger to look at her. It has been narrated from Umm Salamah that she was with the Prophet and Maimunah. At that time, Ibn Ummi Maktum (the blind companion – Translator) came into the room where they were both. So the Prophet said to them, “Put on your hijab.” Then he said, “O Messenger of Allah, he is blind and cannot see us.” He said, “Are you both blind? Can’t you both see her?” (Abu Daud and Turmudzi) It is stated that the status of this hadeeth is hasan saheeh.

It is not permissible for a woman to look at a man (stranger) for the reasons mentioned above. This is because a woman’s desire to look at a man is the same as a man’s desire to look at her. Know this and practice it, and you will succeed with goodness and honor, in sha Allah.

A woman should also be careful about revealing her ‘awrah in front of other women. A woman’s ‘awrah in the presence of other Muslim women is between her navel and her knees, but in the presence of non-Muslim women it is obligatory for her to cover her entire body except for what is normally visible according to regional custom. It is not permissible for a woman to uncover her ‘awrah between her navel and her knees in the presence of another woman, even if it is her mother, daughter, sister or female servant. That is a forbidden act. It is also haraam for her to uncover any part of her body in front of a disbelieving woman, except for what is customarily seen in a certain area. Wallahu a’lam.

CLOSING

We Ask Allah

A Good Conclusion

On the call to abstinence in this world and zeal for the Hereafter, and the warning about the dangers of backbiting, fighting, and the like

A Call to Dhuhud in the World and Zeal for the Hereafter Allah says: “What is with you will pass away, and what is with Allah is everlasting.”‘ He says: “Behold, the life of this world is but play and amusement, adornment and boasting among yourselves, and competing in wealth and offspring, like the rain whose crops amaze the farmers, and then they dry up and you see them turn yellow and then they are destroyed. And in the Hereafter there is a severe punishment and forgiveness from Allah and His pleasure. And the life of this world is nothing but false pleasures.” The Messenger of Allah (saw) said: “Be zuhud (remove the love of this world from your heart – Translator) of what people have, then people will like you.” He (saw) said: “If the world in the sight of Allah were as heavy as the wing of a mosquito, then not even a disbeliever could drink even a sip of water.” Our Lord al-Habib Abdullah al-Haddad (may Allah be pleased with him) said: Be zuhud with your hearts in a land that deceives a group of people, then they think it is the pinnacle of search They compete for it and give their future as well as their hearts, O Allah, how surprising is their behavior Even though he (the world) is low and not worth in the sight of God with a wing (mosquito), then the seeker is “foolish” Know O women: verily the scholars (may Allah be pleased with them), the wise, Ian those who reached the knowledge of Him, have agreed Fish despicable this world. They have known and explored that this world is only something ephemeral and does not stay in anyone’s hands, and no one is immortal in possessing it.

Our lord al-‘Adaniy’ ra said:

Do you understand that the world is eternal for a person or is he eternal in it?

Even if one’s life is long, one must experience the hated death.

Is this world eternal for someone who has lived in the past? Never, by Allah, never. Then what is the benefit of accumulating wealth? Adorning the body with clothes and jewelry, even though you will all go out leaving it behind. Are you willing or not? Has anyone among you made provision for the Hereafter and established piety of Allah? He says: “Take provision, for indeed the best provision is piety. And fear Me, O people of sound mind!”

How can one of you want his sister to increase her worldly adornment and clothing, but not have her desire for the Hereafter and her stance on the things that Allah has enjoined increase? And to desist from the things that Allah has forbidden? And that she prepare herself with righteous deeds so that her sister will be the best in the Hereafter?

Why do you women not look at anything but this world and its adornments? Have you never listened to the words of Allah, “Indeed We have made of all that is on earth an adornment for them, that We may test them as to which of them is the best in deeds.” And He says: “So do not be deceived by the life of the world, and do not be deceived by the deceiver in obeying Allah.” Beware of being deceived by the adornments of this land which is a place of filth. Al-Mushthafa Muhammad (peace be upon him) was offered a large mountain in Makkah to be turned into gold for him, but he refused the offer. He also said to ‘Umar, “O ‘Umar, are you not content that their share is this world and our share is the Hereafter?” And our Lord said, “And the Hereafter with your Lord is reserved for the pious.”

So it is incumbent upon you to fear Allah, and do not neglect death, its severity, and preparation for the Day of Judgment. Is there anyone among you who is guaranteed to feel safe from the horror of the Day of Resurrection that makes children suddenly turn gray? Allah swt says, “O people! Fear your Lord; indeed, the shock (of the Day) of Resurrection is a very great (event). (Remember) on the day when you see it (the shaking), every woman who nurses her child will neglect the child she nurses, and every pregnant woman will miscarry, and you will see people drunk, but they are not drunk, but the punishment of Allah is very severe.”

Ponder this verse and think about its meaning. Surely it is the word of Allah, of which there is no doubt. It is hag (not false) and the truth. Our Lord says in describing the conditions of that day, that when that day comes, “every woman who nurses her child will be negligent of the child she nurses” i.e. every woman who nurses her child will forget about the child she nurses and be busy taking care of herself because of the horror of that day that she witnesses. “Every pregnant woman will miscarry” i.e. every pregnant woman will miscarry due to the severity of the horrors she saw. “You will see the people in a state of drunkenness”, i.e. whoever sees the condition of the people on that day will think that they are in a state of drunkenness, i.e. they will not be of sound mind. Allah says: “But they were not drunk, but Allah’s punishment is severe”.

It is obligatory for every one of you to do deeds that will save him from the horrors of that Day. He has said, “O people! Fear your Lord and fear the Day when the father will not be able to help his son, and the son will not be able to help his father in the least. Indeed, Allah’s promise is sure, so do not be deceived by the life of the world, and do not be deceived by the deceiver in (obeying) Allah.”

Take heed, O women, that Allah, the Great and Most High, has warned you and said, “Do not be deceived by the life of the world.” A woman should not be deceived by the gold, silver, clothes and other things that she has. Do not think that success and happiness are in boasting and glorying. It is not good for her if she hangs out with some women and they see her wearing something that they do not have, then returns to her house angry and insists that her husband bring her something that she saw.

Does she think that will save her from hell? Or will it get her into Paradise? Why does she not give charity to poor men and women even with a tenth of the wealth she boasts about in front of her believing sisters? Yet charity is something that will benefit her in the Hereafter, and she will reap the rewards when she dies. As for the woman who wears a variety of jewelry and clothes, or they are passed on to her heirs, then she will not be rewarded. Rather, if she shows off and is arrogant when she wears them, this will lead to disaster and loss in religion.

So beware, O believing women, if you are true believers, of going astray and entering the fire of hell. Be content with your hearts in this world, and be content with what is made easy for you. Let no woman feel herself greater and nobler than our lord Fatimah bint Rasulullah Saw, the leader of all women in heaven. She used to pound, knead, make bread and serve herself. Once she came to her father and complained to him about the hardship she was experiencing while serving in his house. She wanted her father to give her a helper to help her. So he said to her, “Would you like me to show you something that is better than a maid?” She replied, “Yes.” He said: “When you are in your bed, then glorify thirty-three times, glorify thirty-three times, and glorify thirty-three times, then complete a hundred with the words la ilaaha illallaah wahdahu laa syarikalah, lahul mulku walahul hamdu, yuhyi wa yumiit, wa huwa ‘ala kulli syai’in gadiir (There is no god but Allah, the One, with whom there is no partner, to Him belongs all dominion and to Him is all praise. He is the One who gives life and death, and He is the Lord of all things). This is what the Prophet said or what he said.

Look at how the Prophet answered his daughter’s request. Even though he was a human being to whom the mountain offered to turn itself into gold for him to own, he refused. Instead he said, “I want one day hungry and one day full.” Have you not heard the hadith that we have mentioned from him? “If the world were equal in Allah’s sight to the wings (of a mosquito), then no disbeliever could drink from it even a sip of water.”

If anyone of you were to look with the eyes of his heart, he would find that the world given by Allah to the disbelievers and the wicked is more than the world given to the Muslims and the pious. But does all that indicate their glory in the sight of Allah? Absolutely not by Allah. Rather it is a calamity and a disaster. Have you never heard the words of Allah, “So let not their wealth and their children amaze you. Verily, what Allah means by that is to torment them in the life of this world and they will die disbelievers.” And He says in another verse, “Verily, your wealth and your children are but a trial for you, and with Allah is a great reward.”‘! And He says: “And it is not your wealth or your children that draw you near to Us.”

If you have known this, then you have known that any woman who desires this world and gravitates towards it physically and mentally, then neglects the Hereafter and does not do charity for it, then she is a foolish woman and a loser. Later she will regret it with great regret, in the state of useless regret. “(Remember) the day (when) every man will come in his own defense, and to every man will be given his full reward according to what he has done, and they will not be wronged.”?

So it is obligatory for a woman to be content with what Allah has made easy for her from this world. She should be content with her condition and that of her husband, and thank Allah for it. Allah has favored her over most of His creatures, so she should not look in this world except at those who have less wealth than her, so that she may thank Allah for the things that Allah has given her.

Our lord al-Habib Abdullah bin Husain bin Thahir ra”:

In a little there is a tranquility that is not found in him who accumulates excess wealth and covers aurat that he does not have to cover What do you expect from an excess of mouthfuls (of mere sustenance – Translator)?

Everything will vanish, and what descendant of Adam are you? (who will also vanish)

Allah says: “If you give thanks, I will increase blessings upon you; but if you deny My blessings, then surely My punishment will be severe.” He says, “And whoever gives thanks (to Allah), then indeed he gives thanks for himself: and whoever does not give thanks (disbelieves), then indeed Allah is All-Rich, All-Praised.” O Allah, grant us the knowledge to be grateful to You as long as You let us live.

Prohibition of Gossiping and Backbiting

Allah says, “And do not follow what you do not know. For hearing, sight, and conscience will all be held accountable.”‘ He says: “And let not some of you backbite others. Would any of you like to eat the flesh of his dead brother? Surely you would be disgusted.” The Messenger of Allah (saw) said, “Whoever believes in Allah and the Last Day should speak well or keep quiet.” In another hadith from the Prophet (peace and blessings of Allah be upon him), it is mentioned: “There is a man who utters a word that he considers insignificant, but it causes him to fall into hell farther than the Morning Star.” Or as mentioned by him. How much is narrated in the verses of the Qur’an, the hadith of the Prophet, about the warning and prohibition of backbiting and complaining. Take heed, O women, and know that backbiting is strictly forbidden. The description of this act is: one of you mentions something about a Muslim, male or female, that if he knew about it, he would not like it, even if it were true.” Allah swt has likened those who backbite to eating the carcass of their Muslim brother. Would any of you be able to eat the flesh of a carcass? If one does not wish to eat their carcasses, let him also refrain from speaking about them. Would a person be willing to have others gossip about him as he gossips about others? If he is not willing to do so, then so are others. Have you not heard the Prophet saying, “A believer is not a believer until he wants for his brother what he wants for himself.”

Then why does one backbite a servant of Allah? Has Allah made him a guardian over them, so that he will one day reckon with their deeds and establish proofs over them? That is not his job. Rather he should look at his own condition and his responsibility towards people. Whether he has corrected them or not. Allah has forbidden him to talk about the condition of others (backbiting). Does he not know that all his words and deeds are recorded with Allah? Does he not remember the words of Allah, “There is not a word that he utters except that a guardian angel is with him always ready?”

Does she not know that Aisha, the mother of the believers, once said in the presence of the Messenger of Allah (saw), “Verily, so-and-so is short” or said something like that? So he said: “You have uttered a word which, if mixed with sea water, would spoil it and make it stink, because of the magnitude of the evil.” O women, what is it that makes you neglect this? So that your assemblies are not adorned except with the disgraces of men. Is it hidden from you that the Prophet said: “Whoever finds fault with his fellow Muslim, Allah will find fault with him on the Day of Resurrection”?

How many a woman who obeys her Lord, puts on a modest garment (patched) and enters a gathering of women, then they curse and revile her. Some of them laugh at her, make fun of her, mock her, and speak ill of her. Yet he is better in Allah’s sight than the women who mock and ridicule him. Is this appropriate for you? So it is obligatory for you to stop and stay away from this harmful thing. If not, then the wrongdoers will one day know to which place they will return.

As for the act of dividing and conquering, it is: twisting the words of one person to another in order to spread slander between them. An example of this would be a woman going to a group of people and relaying the conversation between them to others with the aim of destroying the relationship between them. Slander is one of the haraam actions. Allah Almighty says: “And do not obey every swearer, insulter, and backbiter, who goes about spreading slander.”? . The Messenger of Allah (S) said, “The most evil servants of Allah are those who travel to slander and divide those who love each other.” Do any of you want to be the most evil servant of Allah? If you do not want that, then do not travel to divide and conquer. So it is obligatory for you women to prevent yourselves from this shameful and despicable thing.

As-Sayyid Abubakar ibn Shihabuddin: The worst of the worst deeds, it is We seek refuge in the Most Merciful from it Terrible gossip and backbiting Which results in eternity in Hell.

Among the worst of the bad deeds are: Damaging the relationship between husband and wife. It was narrated from Abu Ayyub al-Anshariy (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever separates a person from his spouse, Allah will separate him from Paradise on the Day of Resurrection.” He also said: “Whoever commits the act of separating a person from his spouse, Allah will curse him in this world and the Hereafter, and Allah will forbid him from looking at His Most Noble Face.” He said: “Not from among us are those who destroy the relationship between a person and his spouse or a servant and his master.” Reported by Abu Daud in his Sunan.

Beware, O women, of being the cause of divorce between husband and wife, even if the divorced spouse is their own daughter or relative.

Among the things to be aware of are: humiliating some women and degrading those who do not wear clothes like the clothes that he wears (which are good – Translator). So that one of them, when he sees her, curses and insults his sister who is not dressed in the same way as he is. That is the most heinous sin. Had he not heard the words of Allah, “Woe to every swearer and reviler.” Also, the Prophet (S) said, “Do not show joy when your brother is tested, so that Allah will lift his test and cause a test for you.”

So beware and be careful of being arrogant towards your Muslim sisters. Let each one of you understand his own condition. Indeed, he is a weak servant who is unable to ward off evil from himself. What if Allah afflicts him with poverty, sickness, blindness, or deafness? Is there anyone other than Allah who can benefit her? Would her wealth and beauty benefit her? Does he know that he is among the saved and the happy?

If she does not know that, then why does she boast about her sisters with her wealth and beauty? Perhaps her sisters will precede her to Paradise by their obedient deeds, while she lags behind them because of her disobedience to Allah. “(That is) on the Day (when) wealth and children will be of no avail, except for those who approach Allah with clean hearts.”

As-Sayyid Abubakar bin Shihabuddin rhm said:

Pride does not lie in silk and gold nor in fine silk garments and embroidery Persian and Christian women, There is no pride except in self-respect and piety and doing what is appropriate for oneself Also stay away from the company of gossips and reject all despicable behavior Follow al-Batul az-Zahra (Fatimah bin Muhammad Rasulullah Saw) As well as the mother of the believers (Wife of the Prophet Muhammad Saw), that is more appropriate.

Among the things that should be avoided are: Showing grief and niyahah (wailing) at the death of relatives and things like that. Niyahah is screaming and wailing. The meaning of lamentation is to mention the good qualities and virtues of the deceased (with lamentation, i.e. not accepting the decree of Allah – Translator).

Such things include raising one’s voice with weeping, slapping one’s cheeks, tearing one’s pockets, and anything in which there is a change in the general appearance, such as wearing clothes that are not commonly worn because of seeking fame. These things are haraam and forbidden, and are among the actions of the disbelievers and the customs of the Jaahiliyyah. The Prophet (S) said: “Those who slap their cheeks, tear their pockets, and call people with the nicknames of the Jaahiliyyah are not among us.” Al-Bukhari and Muslim. He also said, “There are three things that are included in disbelief in Allah: ripping pockets, niyahahah, and insulting the lineage.” Ibn Hibban in his Sahih.

A believing woman should beware of these things and be steadfast in her patience and resignation to the decree of the One Who is Mighty and Wise. The Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman who believes in Allaah and the Last Day to mourn a death for more than three days, except for the death of her husband, who is allowed four months and ten days.” In this hadith it is clearly forbidden to mourn the dead of anyone other than one’s husband for more than three days. Even if the deceased was a father, son, scholar, or pious person. Rather it is commanded to abandon mourning and show contentment with Allah’s decree. There is a great deal of good in patience with what is undesirable.

Whoever is afflicted with a calamity should say: inna lillaahi wa inna ilaihi raji’uun (we belong to Allah and we shall return to Him), allahumma aajirniy fty mushiibatiy wakhluf liy khairan minhaa (O Allah, reward me for the calamity that has befallen me and give me something better than it).

Among the things that women are commanded to do are: educating their children properly with religious education, accustoming them to honesty, shyness, and self-respect, breastfeeding their young children and not handing over their children to be breastfed by other women except in cases of emergency.

If the child has to be breastfed by another woman, she should record the name of the woman and the name of the owner of the woman’s milk, i.e. her husband or master. He should also note down the number of feedings, so that it will be known that if there are less than five feedings, then the child is not a mahram, or if there are five feedings and more than that, then he is a mahram. Indeed, a child of breastfeeding is a mahram like a biological child, as mentioned in the noble hadeeth.

This is a collection of writings that Allah, may He be glorified and exalted, has made easy for me. I ask Him to make it a means of drawing near to Him and a means of earning His pleasure. Verily, He is the All-Hearing, the All-Giving. Peace and blessings be upon our Lord Muhammad and his family and companions. Alhamdulillaahi rabbil ‘alamiin (praise be to Allah, the Master of the universe).

Says the compiler of this book, the fakir of Allah Swt Muhammad bin Salim bin Hafiz bin Abdullah bin ‘Aidarus bin alHusain, the son of ash-Shaykh Abubakar bin Salim al-‘Alawiy alHusainiy al-Hadhramiy ash-Shafi’iy: This book was completed on the 22nd of Shaban in the year 1379 AH. Then it was edited when it was to be printed on Thursday the 29th of Dhul-Hijjah, which belongs to the holy month of 1379 AH, that is, one thousand three hundred and seven and nine Hijri. The supreme salutation and the most honorable peace be upon him who migrated (Prophet Muhammad, peace be upon him).

Alhamdulillaahi rabbil ‘alamiin .