The following words are not mine.. I’m quoting from an unknown  Bosnian Muslim Sister, who had lift me speechless..!!
Simple words of true authentic faith, yet combined both dimensions of Islam.. Shariah & Haqiqah..
I know how far she went comprehending life, Islam and herself..
It was on a Muslim matrimonial site.. where people express and write differently..
Regretfully, I could not establish a contact with her
She is the true Muslimah; a Muslim should seek..!
May Allah swt bless and please her..

Take a look around you; everything you see, all that you have and all that there is….in you, on you, around you….belongs to Allaah, alone.
It is Allah Who has given you all the property and goods you possess, and that He is the true Owner of them all.
So the cars that you own, the houses that you live in, the businesses you possess all truly belong to Allaah
The kids that He blessed you with, the health that He gave you, the time that He has allowed you are all Allah’s property.
Even the bodies we live in and the life that we have belongs to Allaah alone.
“And to Allah belongs the inheritance of the heavens and the earth….” (Surah Aal-Imraan:180)
“The kingdom of the heavens and the earth and everything in them belongs to Allah. He has power over all things.” ( Surat al-Ma’ida: 120)
‘Say: ‘To Allah belongs the East and the West…’ (Surah al-Baqarah:142)
Now, since everything belongs to Allaah, then we have to include even our souls in that list.
The very souls that we think of as our “self”; our “nafs”; our “being” — whatever you want to call it — that very thing that distinguishes you from the rest of the world, belongs to Allaah.
It’s not YOURS. In fact, YOU are not YOURS. You belong to Allaah.
And this is the essence of the concept of slavery to Allaah in Islam.
And since He is the true Possessor of everything, and everything is His property, He allots what He wills to whomever He wills…….and then He takes it away. After all, it was Allaah’s to begin with.
So He may give you some thing and then take it back after a while..
He will bless you with a precious child that you love dearly…and then He may take it away.
He will grant you money, honour and status….and then He may take it away.
He will give you youth, vitality and health and then surely He will take it away.
In fact everything you have will only be with you for a very short while.
And then the Owner will claim His Right.
Similarly, if Allah takes back some of His blessings upon you for some reason….so be it.
Say Alhamdulillaah.
Don’t grieve.
Be patient.
Submit to the will of Allaah, being pleased with His decision for you.
For surely He will only do what is best for you.

 I love Allah and may Allah increase my love for Him. Amin
When it comes to my provisions, I rely upon Allah, my Creator And I know with certainty that He will no doubt provide for me. Whatever’s in my due, will not pass me by, Even if it were to be in the depths of the sea. Allah the Exalted will bring it forth by His Grace, Even if I were to remain silent over it. So, what can a soul feel sorrow over, When the Most Merciful has set the provisions of the creation?
Once a pious man was asked, “Teach me how to love Allah” to which he said “loving Allah is not bought by teaching”.
There is a Qur`anic verse in which Allah says, “Allah will bring a people whom He will love and they wil love Him”, it is not a wonder that He says, “They will love Him”, but it is a wonder that He says “Whom He will love”.
And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect. 30:21
O Seeker of Good, Where are you?
‘… Where are those who fast and where are those who pray by night? Where are those who obey their Lord and where are those who work righteousness? Where are those who are foremost and where are are the humble ones? Where are those who remember (their Lord) and where are those devoted to Him? Where are the truthful and where are the patient? Where are the charity-givers? Where are those who enjoin good, who save the troubled ones and who forbid the wrong? Where are those who heed contemplation and who listen to good advice and life-lessons? By Allah, they have indeed gone with the Salihin (righteous), returned with the Mu’minin (believers), settled with the Anbiya’ (Prophets) and taken residence with the Siddiqin (truthful ones). But us, we remain behind with the ignorant, have settled with the wrong-doers and have taken the heedless as our guides…
  1. adilsud says:

    Females should pray in private corner, secured from males’ traffic..
    The rest is sort of formalities, better to do; yet not necessary..
    Allah swt knows better..

    Proofs for the Differences in the Prayer of a Man and Woman
    A common criticism made by Salafis against the Hanafi madhhab is that it differentiates between the Salah of a man and woman. They claim that this is not supported by any evidence, and in fact opposes the clear and general words of the Prophet (peace and blessings be upon him), “Pray as you have seen me praying” (صلوا كما رأيتموني أصلي), a hadith reported the Sahih of al-Bukhari. In the following, an attempt will be made to answer this criticism.
    The Positions of the Four Madhhabs

    The Hanafi madhhab considers the Salah of a man and woman equal in all respects, except that she is to adopt the postures that are most concealing for her, by bringing her limbs and parts together in all the actions of Salah, and not separating between them as a man does.

    Some people are under the impression that this is an isolated Hanafi opinion. However, the truth is that the vast majority of the scholars and jurists of Islam held the view that the Salah of a woman differs from a man’s in this respect. It is the favoured view of all four madhhabs which have been followed by the great majority of Muslims throughout most of Islamic history. It would, therefore, be extremely naive and farfetched to assume that a practice of Salah that received widespread acceptance and went unchallenged and uncontested by the major scholars of the ummah is totally devoid of any sound basis in the sources of Shari’ah.

    In order to highlight this point, I will quote below statements from the other three madhhabs (Shafi’i, Hanbali and Maliki).

    The Shafi’i Madhhab

    Imam al-Nawawi (631 – 676 H), the great Shafi’i muhaqqiq, said:

    قال الشافعي رحمه الله فى المختصر: ولا فرق بين الرجال والنساء في عمل الصلاة، إلا أن المرأة يستحب لها أن تضم بعضها إلى بعض وأن تلصق بطنها بفخذيها فى السجود كأستر ما يكون، وأحب ذلك فى الركوع وفي جميع الصلاة، وأن تكثف جلبابها وتجافيه راكعة وساجدة لئلا يصفها ثيابها، وأن تخفض صوتها وإن نابها شيء في صلاتها صفقت، هذا نصه.

    قال أصحابنا: المرأة كالرجل في أركان الصلاة وشروطها وأبعاضها وأما الهيئات المسنونات فهي كالرجل في معظمها وتخالفه فيما ذكره الشافعي، وىخالف النساء الرجال في صلاة الجماعة في أشياء…

    “Al-Shafi’i – may Allah have mercy on him – said in al-Mukhtasar: ‘There is no distinction between men and women in the actions of Salah, except that it is preferable for the woman that part of her clings to a part, and her stomach clings to her thighs in prostration in a manner that is most concealing (for her), and I prefer this in bowing and in the entire Salah; and that she makes her jilbab thick and she separates it (from her body) while bowing and prostrating so that her clothing does not describe her (i.e. her shape and form); and that she lowers her voice and if something occurs to her in her Salah (while in congregation), she claps (i.e. to alert the imam to the mistake).’ This is his (i.e. al-Shafi’i’s) statement.

    Our companions said: The woman is like the man in the integrals of Salah, its conditions and its parts. As for the prescribed postures, she is like the man in most of them and she differs from him in what al-Shafi’i mentioned. And women differ from men in congregational prayer in some things…” (al-Majmu’ Sharh al-Muhadhdhab, 3:495)

    The Hanbali Madhhab

    Muwaffaq al-Din Ibn Qudamah al-Maqdisi (541 – 620 H), the great Hanbali muhaqqiq, said:

    مسألة: قال: والرجل والمرأة في ذلك سواء إلا أن المرأة تجمع نفسها فى الركوع والسجود وتجلس متربعة أو تسدل رجليها فتجعلهما في جانب يمينها.

    الأصل أن يثبت في حق المرأة من أحكام الصلاة ما يثبت للرجال لأن الخطاب يشملهما، غير أنها خالفته في ترك التجافي لأنها عورة فاستحب لها جمع نفسها ليكون أستر لها، فإنه لا يؤمن أن يبدو منها شيء حال التجافي. وكذلك فى الافتراش.

    قال أحمد: والسدل أعجب إلي. واختاره الخلال. قال علي رضي الله عنه: إذا صلت المرأة فلتحتفز ولتضم فخذيها وعن ابن عمر رضي الله عنهما أنه كان يأمر النساء أن يتربعن فى الصلاة

    “Ruling: He (i.e. Abu l-Qasim al-Khiraqi al-Hanbali, (d. 334 H)) said: ‘And the man and woman are equal in this (i.e. the description of Salah) except that the woman collects herself when bowing and prostrating and she sits in the tarabbu’ position (inserting the left foot between the thigh and shin of the right leg) or she practises sadl by placing them both to her right side.’

    “The default is that whatever is established for men from the rules of Salah is established with respect to a woman because the address (of the Shari’ah) encompasses both of them; except that she differs from him in not separating (her limbs) because she is ‘awrah (as established in hadith). Hence, it is preferred for her to collect herself so that it is more concealing for her, because there is no surety that something will not appear from her in the situation of separating (her limbs), and likewise when (sitting in) the iftirash position (i.e. erecting the right foot so the toes point towards the qiblah and sitting on the left foot).

    “Ahmad said: ‘Sadl is more appealing to me.’ Al-Khallal preferred this. ‘Ali (may Allah be pleased with him) said: ‘When the woman prays, she should draw (herself) together, and join her thighs,” and (it was narrated) from Ibn ‘Umar (may Allah be pleased with him) that he would order the women to adopt the tarabbu’ position in Salah.” (Mughni, Dar ‘Alam al-Kutub, 2:258-9)

    Imam Ahmad’s son, ‘Abd Allah, narrates:

    قلت: كيف تسجد المرأة وكيف تقعد للتشهد؟ قال: كيف كان أستر

    “I said (to Imam Ahmad): ‘How does a woman prostrate and how does she sit for Tashahhud?’ He said: ‘However is most concealing (for her).'” (Masa’il al-Imam Ahmad ibn Hanbal Riwayat Ibnihi ‘Abdillah ibn Ahmad, al-Maktab al-Islami, p. 79)

    The Maliki Madhhab

    Ibn Abi Zayd al-Qayrawani (d. 386) – known as “little Malik” – stated in his treatise on Maliki fiqh:

    وهي في هيئة الصلاة مثله غير أنها تنضم ولا تفرج فخذيها ولا عضديها في جلوسها وسجودها وأمرها كله

    “And she (i.e. the woman) in the posture(s) of Salah is like him (i.e. the man), except that she draws (herself) together and she does not part her thighs, nor her upper arms during her sitting, her prostration and her entire affair.”

    ‘Ali ibn Khalaf al-Manufi al-Maliki’s (857 – 939 H) comments on this passage:

    وما ذكره رواية ابن زياد عن مالك وهو خلاف قول ابن القاسم فى المدونة لأنه ساوى بين الرجل والمرأة فى الهيئة

    “What he (i.e. Ibn Abi Zayd) stated is the narration of Ibn Ziyad from Malik and it is contrary to the narration of Ibn al-Qasim in al-Mudawwanah because he equated between the man and woman in the posture(s).”

    And al-‘Adawi (d. 1189 H) said in his marginalia to this work:

    الراجح كلام المصنف الذي هو رواية ابن زياد، ورواية ابن القاسم ضعيف كما هو المفهوم من خليل وشراحه

    “The preferred (view) is the opinion of the author (Ibn Abi Zayd) which is the narration of Ibn Ziyad (from Malik); and the narration of Ibn al-Qasim is weak as is understood from (the Mukhtasar of) Khalil and its commentators.”(Kifayat al-Talib al-Rabbani, Matba’ah al-Madani, 1:551-2)

    In summary, there are two views in the Maliki madhhab both narrated from Imam Malik. One, that a woman is exactly the same as a man in the postures of Salah. And the second that a woman differs from him in that she draws herself together and does not separate her limbs in all the postures of Salah. The favoured view of the madhhab is the latter, making it equivalent to the other madhhabs.

    Hence, all of the four madhhabs agree that a woman differs from a man in the postures of salah, in that she adopts the positions that are most concealing for.

    Below I will present evidences for the view of the vast majority of the scholars and jurists of the ummah on this issue from the sayings of the Prophet (peace and blessings be upon him) and the practice and fatwas of the earliest and best generations of Muslims (Sahabah and Tabi’in).

    Marfu’ Hadiths

    Hadith One

    Imam Abu Dawud narrates in his Marasil:

    حدثنا سليمان بن داود، نا ابن وهب، أنا حيوة بن شريح، عن سالم بن غيلان، عن يزيد بن أبي حبيب، أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان، فقال: إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل

    “Sulayman ibn Dawud narrated to us: Ibn Wahb narrated to us: Haywah ibn Shurayh reported to us from Salim ibn Ghaylan from Yazid ibn Abi Habib that the Messenger of Allah (Allah bless him and grant him peace) passed by two women praying, whereupon he said: ‘When you two pray, then join part of the flesh to the earth, as the woman is not like the man in that.'” (Marasil Abi Dawud, ed. ‘Abd Allah ibn Musa’id ibn Khadran al-Zahrani, no. 89)

    This is an authentic mursal hadith. A mursal hadith is one in which the Tabi’i narrates directly from the Prophet (peace be upon him) without mentioning his source. Here is a brief analysis of the narrators of the chain:

    1 Sulayman ibn Dawud ibn Hammad al-Mahri (178 – 253 H) was declared thiqah by al-Nasa’i and al-‘Asqalani, and he is mentioned in Ibn Hibban’s al-Thiqat.

    2 ‘Abd Allah ibn Wahb ibn Muslim (125 – 197 H) is a narrator found in all six collections of hadith and an undisputed hadith authority from the students of Imam Malik

    3 Haywah ibn Shurayh (d. 157 H) is also a narrator of hadith found in all six collections of hadith and an accepted authority in hadith.

    4 Salim ibn Ghaylan (d. 151 H) was a jurist from the companions of Yazid ibn Abi Habib, and he was declared thiqah by al-‘Ijli and Ibn Bukaryr; while Ahmad, Abu Dawud, al-Nasa’i and Ibn Hajar al-‘Asqalani said there is no harm in him (equivalent to saduq); and Ibn Hibban and Ibn Shahin included him in their Kitab al-Thiqats. (Tahdhib al-Kamal, Mu’assasat al-Risalah, 10:169; Tahrir al-Taqrib, Mu’assasat al-Risalah, 2:8)

    5 Yazid ibn Abi Habib (51 – 128 H) is a narrator found in all six collections of hadith, and was a great mufti and scholar of Egypt, said to have introduced the science of jurisprudence in Egypt. He heard from the great Sahabi, ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi (86 H) who settled and died in Egypt. He was declared thiqah by Ibn Sa’d, al-‘Ijli and Abu Zur’ah. (Tahdhib al-Kamal, 32:102-6)

    6 The editor of Marasil therefore concludes: “Its chain is hasan up to the one who did irsal of it (i.e. Yazid ibn Habib).” (Marasil Abi Dawud, p. 191)

    Mursal hadiths are accepted as a proof (hujjah) by the majority of jurists, including Imams Abu Hanifah, Malik and Ahmad ibn Hanbal in the most famous narration from him (Tadrib al-Rawi, Dar al-Hadith, p. 161). Ibn Jarir al-Tabari (d. 310 H), in fact, stated that it was the consensus opinion of the Tabi’in that mursal reports are accepted (ibid. p. 162) Hence, for most jurists, this hadith would function as an authentic proof differentiating between the Salah of a man and woman in very clear terms.

    Furthermore, even if it is conceded that it is weak based on the view of those who regard mursal hadiths as weak, a weak hadith is elevated to the level of hasan or sahih if the ummah have acted upon it (see ibid. p. 49), and here this is the case as will be demonstrated later. Either way, therefore, the scholars and jurists who adhere to the evidence of this hadith are justified in doing so.

    Hadith Two

    Hafiz ‘Ali ibn Abi Bakr al-Haythami (d. 807 H) says:

    عن وائل بن حجر قال: قال لي رسول الله صلى الله عليه وسلم: يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك، والمرأة تجعل يديها حذاء ثدييها

    “[It was narrated] from Wa’il ibn Hujr, he said: The Messenger of Allah (Allah bless him and grant him peace) said to me: ‘O Wa’il ibn Hujr! When you pray, position your hands in line with your ears, and the woman positions her hands in line with her chest.'”

    Al-Haythami then said: “Al-Tabrani narrated it in a long hadith on the virtues of Wa’il through the route of Maymunah bint Hujr from her aunt Umm Yahya bint ‘Abd al-Jabbar, and I do not recognise her, and the remainder of its narrators are trustworthy.” (Majma’ al-Zawa’id, no. 2594)

    This hadith is therefore weak due to the unidentified narrator, but the weakness is only slight so it may be supported by the practice of the ummah, and other general indications.

    Hadith Three

    It is reported in Sahih Muslim that ‘A’ishah (may Allah be pleased with her) said:

    وينهى أن يفترش الرجل ذراعيه افتراش السبع

    “And he (the Prophet) forbade that a man spreads out his arms like a wild animal spreads (them) out.” (Fath al-Mulhim, 3:488-9)

    This implicitly indicates that a woman is exempt from this ruling, as the Prophet (peace and blessings be upon him) singles out a man for this prohibition (especially since the very same hadith in its complete form mentions other general prohibitions that do not single out “a man”). Hence, there is an implicit indication that a woman spreads out her arms during prostration.

    Hadith Four

    Imam al-Bukhari narrated in his Sahih that the Prophet (peace and blessings be upon him) said:

    التسبيح للرجال والتصفيق للنساء

    “Tasbih is for men and clapping is for women.” (Fath al-Bari, 3:100)

    The hadith means that when in congregation the imam makes a mistake, men are to say tasbih (subhanAllah) and women are to clap their hands to alert the imam to the error. This is a clear and authentic hadith on a specific difference between the Salah of a man and woman (which Salafi scholars also accept). Hence, it should not be farfetched that there are other minor differences between them.

    There are many other differences between the Salah of a man and woman recorded in authentic marfu’ hadiths, although they are not specifically regarding the postures of Salah. For example, the hadiths that state that a woman is not obligated to attend Jumu’ah, that her house is better for her, and that her prayer is not accepted without a scarf.

    All of these hadiths suggest a basic principle, which is that although a woman’s Salah is similar to man’s, she differs slightly from him in certain aspects of Salah based on the added requirement of concealment and modesty for her. Based on this, the majority of the jurists of all madhhabs have reached consensus that there are small differences in the postures of a man and woman. This is also proven from the practice and fatwas of the Sahabah and Tabi’in.

    Practice and Statements of the Sahabah

    Narration One

    Ibn Abi Shaybah narrates in his Musannaf:

    حدثنا أبو الأحوص عن أبي إسحاق عن الحارث عن علي قال: إذا سجدت المرأة فلتحتفز، ولتضم فخذيها

    “Abu l-Ahwas narrated to us from Abu Ishaq (al-Sabi’i) from al-Harith from ‘Ali, he said: ‘When a woman prostrates, she should draw (herself) together, and join her thighs.'” (Musannaf Ibn Abi Shaybah, ed. Muhammad ‘Awwamah, 2:504, no.2793)

    Abu l-Ahwas (d. 179 H) and his teacher Abu Ishaq al-Sabi’i (33 – 127 H) are both recognised authorities of hadith found in all the six major collections.

    Al-Harith ibn ‘Abd Allah al-A’war (d. 65 H) is a narrator of hadith found in the four Sunans, and was a companion of ‘Ali and Ibn Mas’ud. Ibn Ma’in and Ahmad ibn Salih described him as thiqah and al-Nasa’i said there is no harm in him. Some critics referred to him as a “liar” but the commentators have explained that this was due to his Shiite leanings, not about his integrity in transmission. Nonetheless, there is also some degree of weakness in his narration, as al-Dhahabi and Ibn Hajar al-‘Asqalani pointed out.

    Mawlana Zafar Ahmad al-‘Uthmani said after citing this report and discussing the condition of al-Harith al-A’war, “Hence, the hadith is hasan, and the statement of a Sahabi is a proof according to us, and it is also strengthened by the marfu’ (hadith) [i.e. hadith one above].” (I’la’ al-Sunan, Idarat al-Qur’an, 3:32)

    Narration Two

    حدثنا أبو عبد الرحمن المقرئ، عن سعيد بن أبي أيوب، عن يزيد بن أبي حبيب، عن بكير بن عبد الله بن الأشج، عن ابن عباس أنه سئل عن صلاة المرأة فقال: تجتمع وتحتفز

    “Abu ‘Abd al-Rahman (‘Abd Allah ibn Yazid) al-Muqri’ narrated to us from Sa’id ibn Abi Ayyub from Yazid ibn Abi Habib from Bukayr ibn ‘Abd Allah ibn al-Ashajj from Ibn ‘Abbas that he was asked about the Salah of a woman, and he said: ‘She huddles up and draws (herself) together.'” (Musannaf, 2:505, 2794)

    This is an authentic chain up to Bukayr, but it is unlikely Bukayr met Ibn ‘Abbas.

    Narration Three

    Ibn Abi Shaybah narrates:

    حدثنا جرير عن ليث عن مجاهد أنه كان يكره أن يضع الرجل بطنه على فخذيه إذا سجد كما يصنع المرأة

    “Jarir (ibn ‘Abd al-Hamid) narrated to us from Layth (ibn Abi Sulaym) from Mujahid (ibn Jabr) that he would detest that a man puts his belly on his thighs when he prostrates, as a woman does.” (Musannaf, 2:505, 2796)

    Jarir ibn ‘Abd al-Hamid al-Dabbi (110 – 188 H) is a narrator of hadith found in all six collections of hadith, an undisputed hadith authority.

    The narrations of Layth ibn Abi Sulaym (d. 140 H) were used as supporting evidence in Sahih al-Bukhari and Sahih Muslim, though not as independent proof. His narrations are found in the four Sunan, and many prominent authorities of hadith took hadith from him, including Shu’bah ibn al-Hajjaj and Sufyan al-Thawri. Yahya ibn Ma’in said “there is no harm in him” (which for him is equivalent to thiqah). Imam al-Tirmidhi graded some of his hadiths hasan, and he reported from his teacher, Imam al-Bukhari, that he said, “Layth ibn Abi Sulaym is reliable (saduq) and sometimes he would err in something” (al-Jami’ al-Kabir, Dar al-Ma’arif, 4:497). However, most critics said there is weakness in his hadiths as he would mix-up his narrations, sometimes making a mawquf hadith marfu’ or narrating from ‘Ata’, Mujahid and Tawus what he only heard from one of them. In fact, al-Daraqutni (d. 385) stated that this confusion in the chain was the only reason why many scholars disapproved of him (Fath al-Mulhim, 1:314). Hence, his weakness is only slight. Based on this, Mawlana Zafar Ahmad al-‘Uthmani concluded that his hadiths are hasan.

    Mujahid ibn Jabr (19 – 102 H) is a senior Tabi’i and one of the foremost students of ‘Abd Allah ibn ‘Abbas in Tafsir, and he studied under a number of Sahabah including ‘A’ishah, Ibn ‘Umar, Jabir ibn ‘Abd Allah, Sa’d ibn Abi Waqqas, Abu Sa’id al-Khudri and others.

    This narration proves that it was a well-known and common practice at the time of the Sahabah and senior Tabi’in for a woman to pray differently from a man by compressing herself and drawing herself together during prostration. This is why Mujahid said “like a woman does,” using this practice of a woman as the act on which he drew his comparison; and it is known in the rules of language that an example is only drawn on something commonly known and recognised.

    The great early jurists like Abu Hanifah and Malik would take inherited practice – ta’amul – into account in reaching their juristic conclusions, as they lived close to the time of the Sahabah and senior Tabi’in, so the practice was purest at that time and best reflected the teachings of Islam as taught by the Prophet (peace be upon him). In fact, the prevalent practice was an important tool in their jurisprudence for determining the strength and weakness of narrations. (see: Al-Imam Ibn Majah wa Kitabuh al-Sunan, ed. ‘Abd al-Fattah Abu Ghuddah, pp. 86-91)

    Reports from the Tabi’in

    Report One

    Ibn Abi Shaybah narrates:

    حدثنا محمد بن بكر، عن ابن جريج قال: قلت لعطاء: تشير المرأة بيديها بالتكبير كالرجل؟ قال: لا ترفع بذلك يديها كالرجل، وأشار: فخفض يديه جدا، وجمعهما إليه جدا، وقال: إن للمرأة هيئة ليست للرجال، وإن تركت ذلك فلا حرج

    “Muhammad ibn Bakr narrated to us from (‘Abd al-Malik ibn ‘Abd al-‘Aziz) ibn Jurayj, he said: I said to ‘Ata’: ‘Does a woman gesture with (i.e. raise) her hands in takbir like a man?’ He said: ‘She does not raise her hands in that like a man.’ And he gestured (with his hands), lowering his hands excessively and he brought them together to himself excessively, and he said: ‘A woman has a posture that men do not have, and if she leaves that there is no blame (i.e. sin on her).'” (Musannaf Ibn Abi Shaybah, 2:421, no. 2498)

    This is an authentic chain. Muhammad ibn Bakr, a narrator found in all six collections of hadith, was declared thiqah by Ibn Ma’in, Ibn Qani’, Abu Dawud, al-‘Ijli, Ibn Sa’d and al-Dhahabi (Tahrir al-Taqrib, 3:218). Furthermore ‘Abd al-Razzaq narrates this in his Musannaf directly from his teacher, the great hadith authority, ‘Abd al-Malik ibn ‘Abd al-‘Aziz ibn Jurayj (Musannaf ‘Abd al-Razzaq, ed. Habib al-Rahman al-A’zami, 3:137, no. 5066)

    There is an indication in this narration that according to ‘Ata’, the woman fastens her hands near her chest as the narrator says, “he brought them together to himself excessively” which is only conceivable at the chest.

    ‘Abd al-Razzaq also narrated from Ibn Jurayj from ‘Ata that he said:

    تجتمع المرأة إذا ركعت، ترفع يديها إلى بطنها، وتجتمع ما استطاعت، فإذا سجدت فلتضم يديها إليها، وتضم بطنها إلى فخذيها، وتجتمع ما استطاعت

    “The woman huddles up when she bows. She raises her hands to her stomach, and she draws (herself) together as much as she can. When she prostrates, she should bring together her hands to herself, and join her belly and her chest to her thights, and huddle up as much as she can.” (Musannaf, 3:137, no. 5069)

    This is also an authentic narration from ‘Ata’ just like the previous one. ‘Abd al-Razzaq also narrates with the same chain that ‘Ata’ said:

    تجمع المرأة يديها فى القيام ما استطاعت

    “A woman gathers her hands in the standing position as much as she can.” (Musannaf, no. 5067)

    Ibn Abi Shaybah also reports (Musannaf, 2:421, no. 2486) with a chain containing slight weakness from ‘Ata’ that a woman raises her hands to her chest.

    ‘Ata’ ibn Abi Rabah (27 – 115 H) was one of the greatest scholars and muftis from the senior Tabi’in who lived and taught in Makkah. He was one of the many teachers of Imam Abu Hanifah, and was by Abu Hanifah’s own testimony, his greatest teacher. He has many narrations found in all six of the famous collections of hadith. One of the scholars said: “‘Ata’ was black, blind in one eye, snub-nosed, lame and limp and then he became blind after this. Yet he was trustworthy, a jurist and scholar possessing many hadiths!” (Tahdhib al-Kamal, 20:76). He met over 200 Sahabah and he would issue fatwa in the presence of the Sahabah, at which he became so adept that even the great jurist of the Sahabah, ‘Abd Allah ibn ‘Abbas, would say to questioners: “O people of Makkah! Do you collect your questions to me, when Ibn Abi Rabah is amongst you?!” (ibid. 20:77)

    Mawlana Zafar Ahmad al-‘Uthmani writes that although the opinion and fatwa of a Tabi’i is not an authoratative proof (hujjah) according to the majority of the scholars, it is a proof according to the most correct position of the Hanafi madhhab when he is a senior Tabi’i whose fatwas became widespread and well-known in the time of the Sahabah (I’la al-Sunan, 2:192). ‘Ata’ certainly fits this description. Hence, his verdicts will be regarded as proof according to the Hanafis. And for non-Hanafis, they will count as important fatwas by a major early jurist that support the hadiths and narrations documented earlier.

    Report Two

    Ibn Abi Shaybah narrated:

    حدثنا ابن المبارك عن هشام عن الحسن قال: المرأة تضطم فى السجود

    “Ibn al-Mubarak narrated to us from Hisham (al-Dastawa’i) from al-Hasan (al-Basri), he said: ‘The woman huddles up in prostration.'” (Musannaf, 2:505, 2797)

    This is an authentic chain. Al-Hasan al-Basri (22 – 110 H) is one of the most famous scholars, imams, jurists and ascetics amongst the senior Tabi’in.

    Report Three

    ‘Abd al-Razzaq narrates from his teacher, the great imam in hadith Ma’mar ibn Rashid (95 – 153 H), from his teachers, al-Hasan and Qatadah, that they said:

    إذا سجدت المرأة فإنها تنضم ما استطاعت ولا تتجافى لكيلا ترفع عجيزتها

    “When a woman prostrates, she huddles up as much as she can and she does not separate (her limbs) so that she does not lift her posterior.” (Musannaf ‘Abd al-Razzaq, 3:137)

    Qatadah is Qatadah ibn Di’amah (d. 110 H), a narrator found in all six collections in hadith, described by al-Dhahabi as the “exemplar of the mufassirin and muhaddithin.” He was known for his excellent memory. And it is also known about him that he would not issue a verdict or ruling based on his personal opinion. (Siyar A’lam al-Nubala’, Mu’assasat al-Risalah, 5:269 – 83) Hence, he must have received this ruling from the Sahabah and senior Tabi’in.

    Report Four

    Ibn Abi Shaybah narrates:

    حدثنا وكيع عن سفيان عن منصور عن إبراهيم قال: إذا سجدت المرأة فلتلتزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجافي كما يجافى الرجل

    “Waki’ (ibn al-Jarrah) narrated to us from Sufyan (al-Thawri) from Mansur (ibn al-Mu’tamir) from Ibrahim (al-Nakha’i), he said: ‘When a woman prostrates, her belly should cling to her thighs, and she is not to raise her posterior, nor spread out (her arms) as a man spreads (them) out.'” (Musannaf, 2:505, 2798)

    This is an authentic narration (and in fact, was regarded by some muhaddithin as the most authentic chain of transmission).

    Ibrahim (ca. 45 – 96 H) was the foremost jurist of Iraq in his time. His narrations are found in all six of the famous collections of hadith, and he was the most learned of the jurisprudential school of ‘Abd Allah ibn Mas’ud. Hence, the rulings issued by him are given great weight in the Hanafi madhhab. He heard from the great Sahabi, Anas ibn Malik (d. 93 H), as stated by Ibn Hibban in his Thiqat (4:10).

    However, this was not merely a personal opinion of Ibrahim al-Nakha’i, but something he received from his teachers as made clear in another version of this narration. ‘Abdar Razzaq narrates it in his Musannaf as follows:

    عبد الرزاق عن معمر والثوري عن منصور عن إبراهيم قال: كانت تؤمر المرأة أن تضع ذرايعيها وبطنها على فخذيها إذا سجدت، ولا تتجافى كما يتجافى الرجل لكيلا ترفع عجيزتها

    “Abdur Razzaq from Ma’mar and al-Thawri from Mansur from Ibrahim, he said: ‘The woman used to be ordered to place her arms and her belly on her thigh when she prostrates and not spread out as a man spreads out, so that she does not raise her posterior.'” (Musannaf, 3:138, no. 5071)

    Here, Ibrahim al-Nakha’i clearly says that this was the instruction given to women by the scholars of his time, that is the Sahabah and the senior Tabi’in.

    Report Two

    Ibn Abi Shaybah narrated:

    حدثنا ابن المبارك عن هشام عن الحسن قال: المرأة تضطم فى السجود

    “Ibn al-Mubarak narrated to us from Hisham (al-Dastawa’i) from al-Hasan (al-Basri), he said: ‘The woman huddles up in prostration.'” (Musannaf, 2:505, 2797)

    This is an authentic chain. Al-Hasan al-Basri (22 – 110 H) is one of the most famous scholars, imams, jurists and ascetics amongst the senior Tabi’in.

    Report Three

    ‘Abd al-Razzaq narrates from his teacher, the great imam in hadith Ma’mar ibn Rashid (95 – 153 H), from his teachers, al-Hasan and Qatadah, that they said:

    إذا سجدت المرأة فإنها تنضم ما استطاعت ولا تتجافى لكيلا ترفع عجيزتها

    “When a woman prostrates, she huddles up as much as she can and she does not separate (her limbs) so that she does not lift her posterior.” (Musannaf ‘Abd al-Razzaq, 3:137)

    Qatadah is Qatadah ibn Di’amah (d. 110 H), a narrator found in all six collections in hadith, described by al-Dhahabi as the “exemplar of the mufassirin and muhaddithin.” He was known for his excellent memory. And it is also known about him that he would not issue a verdict or ruling based on his personal opinion. (Siyar A’lam al-Nubala’, Mu’assasat al-Risalah, 5:269 – 83) Hence, he must have received this ruling from the Sahabah and senior Tabi’in.

    Report Four

    Ibn Abi Shaybah narrates:

    حدثنا وكيع عن سفيان عن منصور عن إبراهيم قال: إذا سجدت المرأة فلتلتزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجافي كما يجافى الرجل

    “Waki’ (ibn al-Jarrah) narrated to us from Sufyan (al-Thawri) from Mansur (ibn al-Mu’tamir) from Ibrahim (al-Nakha’i), he said: ‘When a woman prostrates, her belly should cling to her thighs, and she is not to raise her posterior, nor spread out (her arms) as a man spreads (them) out.'” (Musannaf, 2:505, 2798)

    This is an authentic narration (and in fact, was regarded by some muhaddithin as the most authentic chain of transmission).

    Ibrahim (ca. 45 – 96 H) was the foremost jurist of Iraq in his time. His narrations are found in all six of the famous collections of hadith, and he was the most learned of the jurisprudential school of ‘Abd Allah ibn Mas’ud. Hence, the rulings issued by him are given great weight in the Hanafi madhhab. He heard from the great Sahabi, Anas ibn Malik (d. 93 H), as stated by Ibn Hibban in his Thiqat (4:10).

    However, this was not merely a personal opinion of Ibrahim al-Nakha’i, but something he received from his teachers as made clear in another version of this narration. ‘Abdar Razzaq narrates it in his Musannaf as follows:

    عبد الرزاق عن معمر والثوري عن منصور عن إبراهيم قال: كانت تؤمر المرأة أن تضع ذرايعيها وبطنها على فخذيها إذا سجدت، ولا تتجافى كما يتجافى الرجل لكيلا ترفع عجيزتها

    “Abdur Razzaq from Ma’mar and al-Thawri from Mansur from Ibrahim, he said: ‘The woman used to be ordered to place her arms and her belly on her thigh when she prostrates and not spread out as a man spreads out, so that she does not raise her posterior.'” (Musannaf, 3:138, no. 5071)

    Here, Ibrahim al-Nakha’i clearly says that this was the instruction given to women by the scholars of his time, that is the Sahabah and the senior Tabi’in.

    Report Five

    Ibn Abi Shaybah narrates:

    حدثنا وكيع عن سفيان عن منصور عن إبراهيم قال: تجلس المرأة من جانب الصلاة

    “Waki’ narrated to us from Sufyan from Mansur from Ibrahim, he said: ‘The woman sits to the side in Salah.'” (Musannaf, 2:508, no. 2808)

    ‘Abd al-Razzaq also narrates it with the same chain, that Ibrahim said:

    تؤمر المرأة فى الصلاة في مثنى أن تضم فخذيها من جانب

    “A woman is ordered in Salah in (the sitting of) two (rak’ahs) to join her thighs to one side.” (Musannaf, 3:131)

    This is what was described as “sadl” in the report from Ahmad cited in the passage from al-Mughni quoted earlier.

    Report Six

    Ibn Abi Shaybah narrates:

    حدثنا أبو خالد عن محمد بن عجلان عن نافع أن صفية كانت تصلي وهي متربعة

    “Abu Khalid (al-Ahmar) narrated to us from Muhammad ibn ‘Ajlan from Nafi’ that Safiyyah would pray while in the tarabbu’ position.” (Musannaf, 2:506, no. 2800)

    This is an authentic chain: all the narrators are unquestionably trustworthy, and each heard from the other.

    Safiyyah is Safiyyah bint Abi ‘Ubayd, the wife of ‘Abd Allah ibn ‘Umar. She was a learned Tabi’i.

    Ibn Abi Shaybah also narrates:

    حدثنا وكيع عن العمري عن نافع قال: كن نساء ابن عمر يتربعن فى الصلاة

    “Waki’ narrated to us from (‘Abd Allah ibn ‘Umar) al-‘Umari from Nafi’, he said: ‘The wives of Ibn ‘Umar would adopt the tarabbu’ position in Salah.'” (2805 2:507)

    ‘Abd Allah ibn ‘Umar al-‘Umari (d. 171 H) is a narrator found in Sahih Muslim and the four Sunans. He was declared thiqah by Ya’qub ibn Shaybah, Ahmad ibn Yunus and al-Khalili. Ahmad ibn Hanbal said, “there is no harm in him.” Yahya ibn Ma’in said, “there is no harm in him” (which for him is equivalent to thiqah). Ibn ‘Adi said, “There is no harm in his narrations, reliable.” However, many critics regarded him as weak due to his memory. (Tahdhib al-Kamal, 15:327 – 32) Al-Dhahabi concluded he is reliable and hasan in hadith. (Siyar A’lam al-Nubala, pp. 339 – 41) Furthermore, al-‘Umari was specialised in the narrations of Nafi’, so he had better recollection of them than he did the hadiths he narrated from his other teachers. This narration, therefore, ought to be graded hasan.

    These reports are particularly interesting and worthy of note because it is established from ‘Abd Allah ibn ‘Umar that he said the sunnah in Salah is iftirash as reported in Sahih al-Bukhari (Fath al-Mulhim, 3:486), which means he must have observed the Prophet (peace be upon him) praying in this way. Since his wives would sit in the tarabbu’ position despite Ibn ‘Umar’s established view, this is an indication that Ibn ‘Umar must have learned from the Prophet (peace be upon him) that a woman’s posture while sitting is different from a man’s, as he would have, otherwise, corrected his wives.

    The Hadith, “Pray as you have seen me praying.”

    As for the hadith “pray as you have seen me praying,” it should be noted firstly that the Prophet (peace and blessings be upon him) said this to a group of young men who came to learn their religion, as reported by the Sahabi, Malik ibn al-Huwayrith, in Sahih al-Bukhari (Fath al-Bari, 3:291). Secondly, this is a general statement about the basic components and requirements of Salah, in which everyone is equal. Mulla ‘Ali al-Qari wrote in his commentary of Mishkat al-Masabih, “‘Pray as you have seen me praying,’ meaning in observing the conditions and integrals.” It is not about every aspect and detail of Salah. Otherwise, the imam and muqtadi should also be equal in every aspect of Salah. Yet the muqtadi differs from the imam in that he does not say the takbir out loud, nor does he say sami’ Allahu liman hamidah, and according to the majority, he does not recite when the imam recites aloud in Salah. Hence, this is proof that this general statement does not negate specific exceptions that are established from other evidences.

    Furthermore, the general evidence of imitating the Prophet (peace and blessings of Allah be upon him) in his Salah is countered by the general evidence of the need for a woman to be modest and keep herself concealed in all affairs. Hence, it is in this respect that there is a distinction between the Salah of a man and woman. Imam al-Bayhaqi (d. 458 H), the great Shafi’i hadith-scholar, said:

    وجماع ما يفارق المرأة فيه الرجل من أحكام الصلاة راجع إلى الستر، وهو أنها مأمورة بكل ما كان أستر لها

    “All of that in which the woman parts from the man in the rulings of Salah goes back to [the obligation of] concealment, which is that she is commanded to (do) all that is most concealing for her.” (al-Sunan al-Kubra, 2:314)

    Hence, when there is a clash between the two general evidences, we must make an attempt at harmonising between them, which may be done in the manner described above. And in terms of specific evidences, and the views and practices of the Sahabah and early jurists, there are many proofs that there exist small differences in the postures of a man and woman as documented above.

    Did Ibrahim al-Nakha’i say, “A woman does in Salah as a man does?” – A Refutation of Nasir al-Din al-Albani (RA)

    The late Salafi scholar and preacher, Nasir al-Din al-Albani, wrote in his popular book Sifatu Salat al-Nabi when arguing that the Salah of a woman does not differ in any way from the Salah of a man:

    كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد فى السنة ما يقتضي استثناء النساء من بعض ذلك، بل إن عموم قوله صلى الله عليه وسلم صلوا كما رأيتموني أصلي يشملهن، وهو قول إبراهيم النخعي قال: تفعل المرأة فى الصلاة كما يفعل الرجل. أخرجه ابن أبي شيبة بسند صحيح عنه.

    “All that has come earlier of the description of his (Allah bless him and grant him peace) prayer, men and women are equal therein, and nothing has come in the Sunnah that demands the exemption of women in any of this. Rather, the generality of his (Allah bless him and grant him peace) saying: ‘Pray as you have seen me praying’ includes them. And this is the view of Ibrahim al-Nakha’i. He said: ‘A woman does in Salah as a man does.’ Ibn Abi Shaybah transmitted it with a sahih chain from him.” (Sifatu Salat al-Nabi, Maktabat al-Ma’arif, p. 189)

    It has already been demonstrated above that it is proven from the Sunnah and the practice of the early generations that a woman’s Salah differs slightly from a man’s in the areas that were discussed. Hence, the claim that there is no proof from the Sunnah differentiating between the Salah of a man and woman is incorrect. Moreover, a brief analysis of the hadith “pray as you have seen me praying,” has also been discussed above in light of the background to the hadith and the interpretation of it offered by one of the commentators.

    As for the view of Ibrahim al-Nakha’i, al-Albani’s quotation from him is incorrect on two counts.

    1 Firstly, even supposing this narration was authentic, it contradicts the other authentic narrations from him. See reports four and five above under the section, “Reports from the Tabi’in.” These reports are found in the very same section of Musannaf Ibn Abi Shaybah from which al-Albani quoted it. Yet, overlooking those narrations, he asserted that this report from him is his established “view” (qawl)!

    2Secondly, this is a baseless narration, as it is not found in any reliable manuscript of Ibn Abi Shaybah’s Musannaf. In fact, what is found in the Musannaf is the following narration:

    حدثنا غندر عن شعبة عن منصور عن إبراهيم قال: تقعد المرأة فى الصلاة كما يقعد الرجل

    “Ghundar narrated to us from Shu’bah from Mansur from Ibrahim, he said: ‘A woman sits in Salah as a man sits.'” (Musannaf, 2:506)

    (Note: Al-Nakha’i is probably asserting the permissibility of this, not that it is preferred. See report five above where it clearly states with an equally authentic chain that al-Nakha’i said a woman is ordered to sit to one side – that is, unlike a man. Hence, the added emphasis in that narration ought to give it preference.)

    Shaykh Muhammad ‘Awwamah, whose critical edition of Musannaf Ibn Abi Shaybah is the best to date, writes in a footnote to this narration:

    “This is how the word, ‘she sits’ appears, twice, in all manuscripts. There is a textual corruption in the Zahiriyyah manuscript which is a redaction of the Musannaf, in which is, ‘the woman does.’ This is in opposition to all the manuscripts, and does not accord with the chapter heading (‘on how the woman sits in Salah’), and is contrary to what has passed under number 2798 (from Ibrahim al-Nakha’i) that a woman has a particular posture in some parts of her Salah in which she differs from a man.

    “The author of Sifat Salat al-Nabi has fallen into this textual corruption in the conclusion he wrote to this book of his – p. 207 of the second edition – and he erred in ascribing this statement to the Musannaf. It appears that he believed the manuscript of the redaction is the original?!” (ibid.)

    This should serve as a lesson to those who unquestioningly accept al-Albani’s documentation and his conclusions based on them, as he and his book are far from error-free.

    Position of arms during prostration for women

    Many of our Brothers and Sisters object to the method of prostration (for women) in which it is preferred for her to make herself compact and cling herself to the ground including with her arms and elbows. The primary evidence quoted in opposition to this method (of making oneself) compact is as follows:

    حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” اعْتَدِلُوا فِي السُّجُودِ، وَلاَ يَبْسُطْ ذِرَاعَيْهِ كَالْكَلْبِ، وَإِذَا بَزَقَ فَلاَ يَبْزُقَنَّ بَيْنَ يَدَيْهِ وَلاَ عَنْ يَمِينِهِ، فَإِنَّهُ يُنَاجِي رَبَّهُ “.

    Sayyidina Anas (RA) narrated that the Prophet (Sallallaho Alaihe Wassallam) said, “Do the prostration properly and do not put your forearms flat with elbows touching the ground like a dog. And if you want to spit, do not spit in front, nor to the right for the person in prayer is speaking in private to his Lord.” [Bukhari]

    According to a number of Jurists, this narration isn’t applicable to women but exclusive to men:
    There are numerous (authentic) narrations where Sahabah (RA) narrate the prayer of Nabi (Sallallaho Alaihe Wassallam) and in the description of prostration that clearly narrate that his elbows were off the ground and separate from the rest of the body. Therefore it is interpreted that this method is exclusive to men, a sample narration is produced below.

    حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ سَالِمٍ الْبَرَّادِ، قَالَ أَتَيْنَا عُقْبَةَ بْنَ عَمْرٍو الأَنْصَارِيَّ أَبَا مَسْعُودٍ فَقُلْنَا لَهُ حَدِّثْنَا عَنْ صَلاَةِ، رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَامَ بَيْنَ أَيْدِينَا فِي الْمَسْجِدِ فَكَبَّرَ فَلَمَّا رَكَعَ وَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ وَجَعَلَ أَصَابِعَهُ أَسْفَلَ مِنْ ذَلِكَ وَجَافَى بَيْنَ مِرْفَقَيْهِ حَتَّى اسْتَقَرَّ كُلُّ شَىْءٍ مِنْهُ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقَامَ حَتَّى اسْتَقَرَّ كُلُّ شَىْءٍ مِنْهُ ثُمَّ كَبَّرَ وَسَجَدَ وَوَضَعَ كَفَّيْهِ عَلَى الأَرْضِ ثُمَّ جَافَى بَيْنَ مِرْفَقَيْهِ حَتَّى اسْتَقَرَّ كُلُّ شَىْءٍ مِنْهُ ثُمَّ رَفَعَ رَأْسَهُ فَجَلَسَ حَتَّى اسْتَقَرَّ كُلُّ شَىْءٍ مِنْهُ فَفَعَلَ مِثْلَ ذَلِكَ أَيْضًا ثُمَّ صَلَّى أَرْبَعَ رَكَعَاتٍ مِثْلَ هَذِهِ الرَّكْعَةِ فَصَلَّى صَلاَتَهُ ثُمَّ قَالَ هَكَذَا رَأَيْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي .

    Narrated Uqbah ibn Amr al-Ansari: Salim al-Barrad said: We came to AbuMas’ud Uqbah ibn Amr al-Ansari and said to him: Tell us about the prayer of the Messenger of Allah (Sallallaho Alaihe Wassallam). He stood up before us in the mosque and said the takbir. When he bowed, he placed his hands upon his knees and put his fingers below, and kept his elbows (arms) away from his sides, so everything returned properly to its place. Then he said: “Allah listens to him who praises Him”; then he stood up so that everything returned properly to its place; then he said the takbir and prostrated and put the palms of his hands on the ground; he kept his elbow (arms) away from his sides, so that everything returned to its proper place. Then he raised his head and sat so that everything returned to its place; he then repeated it in a similar way. Then he offered four rak’ahs of prayer like this rak’ah and completed his prayer. Then he said: Thus we witnessed the Messenger of Allah(Sallallaho Alaihe Wassallam) offering his prayer. [Abu Dawood]

    2 The Sahabah (RA) understood that women are to make themselves compact during prostration and a few of these narrations are given below:

    حَدَّثَنَا عُبَيْدُ بْنُ مُحَمَّدِ بْنِ مُوسَى السَّرَخْسِيُّ ، ثنا مُحَمَّدُ بْنُ الْقَاسِمِ الْبَلْخِيُّ ، حَدَّثَنَا أَبُو مُطِيعٍ ، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ ، عَنْ مُجَاهِدٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” إِذَا جَلَسَتِ الْمَرْأَةُ فِي الصَّلاةِ وَضَعَتْ فَخِذَهَا عَلَى فَخِذِهَا الأُخْرَى ، وَإِذَا سَجَدَتْ أَلْصَقَتْ بَطْنَهَا فِي فَخِذِهَا كَأَسْتَرِ مَا يَكُونُ لَهَا ، فَإِنَّ اللَّهَ يَنْظُرُ إِلَيْهَا ، وَيَقُولُ : يَا مَلائِكَتِي ، أُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهَا ”

    Sayyidina Abdullah Ibn Umar (RA) narrates Rasul-ullah (Sallallaho Alaihe Wassallam) said that when a woman sits during prayer then she should place her thighs (on one another) and when she prostrates she should join her stomach with her thigh as it is more concealing and verily Allah (SWT) looks at her in this condition and says to the Angels, “Bear witness that I have forgiven her”. [Baihaqi]

    عن ابی سعيد الخدری صاحب رسول اﷲ عن رسول اﷲ صلی الله عليه وآله وسلم أنه قال خير صفوف الرجال الاول و خير صفوف النساء الصف الأخر وکان يامر الرجال أن يتجا فوا فی سجودهم يأمر النسآء أن ينخفضن فی سجود هن وکان يأمر الرجال أن يفر شوا اليسریٰ وينصبوا اليمنی فی التشهدو يأمر النسآء أن يتربعن وقال يا معشر النسآء لا ترفعن أبصار کن فی صلاتکن تنظرن إلی عورات الرجال

    Abu Saeed Khudri (RA) narrates that Rasul-ullah (Sallallaho Alaihe Wassallam) stated that the best rows for men are the front ones and the best ones for women are the last ones during Salah. He (Sallallaho Alaihe Wassallam) used to instruct men to be loose and for women to be (compact) during prostration. Men were ordered to keep the left foot flat and the right foot standing during Tashahuud and for the women to sit (squarely compact) during Tashahuud and for them not to lift their eyes to look at the Sat’r of men. [Baihaqi]

    3 The understanding of some of the Taba’een also concurs with some of the Sahaba (RA) and a few of these Athaar are given below:

    وروى عبد الرزاق عن ابن جريج عن عطاء قال : تجتمع المرأة إذا ركعت ترفع يديها إلى بطنها وتجتمع ما استطاعت ، فإذا سجدت فلتضم يديها إليها وتضمّ بطنها وصدرها إلى فخذيها وتجتمع ما استطاعت

    Sayyidina Ata (RA) states that a woman should be compact and when she prostrates she should join her (arms) [towards the floor] and her stomach and chest should join the thighs thus she should become as (compact) as possible Musannaf Abd al-Razzaq.

    عن إبراهيم قال : إذا سجدت المرأة فلتل


  2. adilsud says:

    Dr. Ali Gomaa

    قال تعالى: {وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا} وفسر العلماء رحمهم الله تعالى الاستطاعة بالزاد والراحلة، أي بملكية المكلف لمصاريف وتكاليف ما يبلغه بيت الله الحرام والمعيشة حتى يرجع، وهذا مشترك بين الرجل والمرأة، ويزيد للمرأة شرط خاص بها وهو اشتراط وجود الزوج أو المحرم واشتراط عدم العدة، بأن لا تكون في عدة وفاة أو طلاق.
    وبالنسبة لشرط الزوج أو المحرم فهذه مقولة الحنفية والحنابلة، وتوسع الشافعية والمالكية فسوغوا الاستبدال بالمحرم، قال الخطيب الشربيني في الإقناع: ويشترط خروج نحو زوج امرأة كمحرمها وعبدها أو نسوة ثقات معها لتأمن على نفسها ولخبر الصحيحين: ” لاَ تُسَافِرِ الْمَرْأَةُ يَوْمَيْنِ إِلاَّ وَمَعَهَا زَوْجُهَا أَوْ مَحْرَم ” (البخاري).
    ويكفي في الجواز لفرضها امرأة واحدة وسفرُها وحدها إن أمنت، ولو كان خروج من ذُكر بأجرة فيلزمها أجرته إذا لم يخرج إلا بها، فيشترط في لزوم النسك لها قدرتها على أجرته، ويلزمها أجرة المحرم. اه (الإقناع) ـ.
    قال الشيخ البيجرمي في حاشيته على هذا الكلام من الشيخ الخطيب عند قوله: ” أو نسوة ثقات ” أي اثنتان فأكثر، أي متصفات بالعدالة، … ، ويتجه الاكتفاء بالمراهقات لكن بشرط كونهن ذوات فطنة، ولا فرق في النسوة بين الأجانب والمحارم، لكن لا يشترط في المحارم العدالة؛ لأن لهن الغيرة عليها وإن كن غير عدول اه (حاشية البجيرمي) ـ.
    وقال في تعليقه على نص الحديث «لاَ تُسَافِرِ الْمَرْأَةُ يَوْمَيْنِ … » قوله: يومين: ليس بقيد اهـ (حاشية البجيرمي).
    وقال في تعليقه على كلام الخطيب: ” ويكفي في الجواز لفرضها امرأة واحدة وسفرها وحدها إن أمنت ” قال: قوله: لفرضها خرج به النفل، فلا يجوز لها الخروج له مع النسوة وإن كثرن، وكذا سائر الأسفار غير الواجبة، قال ابن قاسم: ينبغي أن يكون المراد بفرض الحج هنا: حجة الإسلام والنذر والقضاء … فلو أحرمت به مع محرم فمات قبل إتمامه أتمته مع فقده كما قاله الروياني اهـ (حاشية البجيرمي).
    وقال الشيخ الدسوقي المالكي في حاشيته على الشرح الكبير: ” الاستطاعة التي هي شرط في الوجوب عبارة عن إمكان الوصول من غير مشقة عظيمة مع الأمن على النفس والمال، ويزاد على ذلك في حق المرأة أن تجد محرما من محارمها يسافر معها أو زوجا؛ لقوله عليه الصلاة والسلام: «لاَ يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أن تُسَافِر يوما وَلَيْلَة إِلاَّ ومعها محرم». وأطلق في المحرم، فيعم المحرم من النسب والصهر والرضاع. وقوله ” لامرأة ” نكرة في سياق النفي فتعم المتجالّة (أي الكبيرة) والشابة، ولا يشترط أن تكون هي والمحرم مترافقين، فلو كان أحدهما في أول الركب والثاني في آخره بحيث إذا احتاجت إليه أمكنها الوصول بسرعة كفى على الظاهر، ولا يشترط في المحرم البلوغ؛ فيكفي التمييز ووجود الكفاية كما هو الظاهر … ثم قال: والحاصل أن السفر إذا كان فرضا جاز لها أن تسافر مع المحرم والزوج والرفقة، وأما إن كان مندوبا جاز لها السفر مع الزوج والمحرم دون الرفقة اهـ.
    ومن هذه النقولات يتضح أن للمرأة أن تسافر لحج الفريضة مع رفقة آمنة أو مع نسوة صالحات أو حتى وحدها إن توفر الأمن، صغيرة كانت المرأة أو كبيرة، إذا توافرت شروط الوجوب الأخرى، وهذا عند الشافعية والمالكية، أما إن كان حج نفل أو سفر غير واجب فيشترط المحرم أو الزوج.


  3. adilsud says:

    Paradoxically; A Muslim Bikini Model

    Maryam Basir

    All religions had the same path; from the unknown to the glory.. Yet, all of them had faced the same destiny; confusion and fade out..

    Religion were made as “Manuals” for Mankind to believe, practice, and behave; targeting one only purpose, which far beyond the temptation of life and pleasures of senses..

    Islam is no different.. Not only by its linguistic probabilities, but also as came last to set final proposition..

    The New World, since the exploration of Americas, had dated the decline of conventional religions, and launch of man-made ones..

    Can any “Device” sets up its own “Manuals”..??


  4. adilsud says:

    Where’s Our Womanhood? Women Converting to Islam
    March 23, 2012
    By rw_man

    I was quite surprised when I came across this article which was triggered by the news of Tony Blair’s sister in law converting to Islam.

    It turns out that her conversion was not an isolated incident and that indeed there is a significant trend of Western Women in the UK who are also following this path.

    Although this article would never admit it and instead pins the reason for this on the “shallow existence” in the West..

    It was COMPLETELY OBVIOUS to me that what these women were really running from was the hostility of a dominant radical Feminist Culture which has destroyed their natural identities as women. There is simply no sanctuary left for them that they can see except for Islam.

    I have mixed feelings about this because on one hand I absolutely support their freedom of choice for the pursuit of their own happiness.. but on the other hand it just sadly means that the traditionally feminine values of warmth, respect and family for Western Women has utterly been destroyed.

    The traditional bridges which once supported and held these women above water have completely been burnt to ashes and now the only bridge they see on their horizon has a large crescent moon adorning it with “hijab” style clothes designed to mask their beauty from the world.

    What’s even more ironic is that I’m surrounded by truly feminine AND HAPPY Russian Women who have:

    » No crisis of identity.
    » No doubts about their womanhood.
    » No confusion on their desire to take care of their man and children.
    » And no problems showing their stunning physical beauty to the world.
    I’ve implied this more then a few times in the past but now it’s clearly time to be a little more blunt.

    Western Women NEED to learn more about Real Womanhood from their Russian Sisters.

    For the vast majority of Western Women this is clearly the path to happiness in comparison to what the alternative is.

    Because one side is meant to be goddess-like, beautiful and radiant..

    While the other is meant to be obedient and concealed.

    Why ARE so many modern British career women converting to Islam?

    By Daily Mail Reporter – October 27, 2010

    Tony Blair’s sister-in-law announced her conversion to Islam last weekend. Journalist Lauren Booth embraced the faith after what she describes as a ‘holy experience’ in Iran.

    She is just one of a growing number of modern British career women to do so. Here, writer EVE AHMED, who was raised as a Muslim before rejecting the faith, explores the reasons why.

    Rejecting her faith: Writer Eve Ahmed was raised a Muslim

    Much of my childhood was spent trying to escape Islam.

    Born in London to an English mother and a Pakistani Muslim father, I was brought up to follow my father’s faith without question.

    But, privately, I hated it. The minute I left home for university at the age of 18, I abandoned it altogether.

    As far as I was concerned, being a Muslim meant hearing the word ‘No’ over and over again.

    Girls from my background were barred from so many of the things my English friends took for granted. Indeed, it seemed to me that almost anything fun was haram, or forbidden, to girls like me.

    There were so many random, petty rules. No whistling. No chewing of gum. No riding bikes. No watching Top Of The Pops. No wearing make-up or clothes which revealed the shape of the body.

    No eating in the street or putting my hands in my pockets. No cutting my hair or painting my nails. No asking questions or answering back. No keeping dogs as pets, (they were unclean).

    And, of course, no sitting next to men, shaking their hands or even making eye contact with them.

    These ground rules were imposed by my father and I, therefore, assumed they must be an integral part of being a good Muslim.

    Small wonder, then, that as soon as I was old enough to exert my independence, I rejected the whole package and turned my back on Islam. After all, what modern, liberated British woman would choose to live such a life?

    Well, quite a lot, it turns out, including Islam’s latest surprise convert, Tony Blair’s sister-in-law Lauren Booth. And after my own break with my past, I’ve followed with fascination the growing trend of Western women choosing to convert to Islam.

    Broadcaster and journalist Booth, 43, says she now wears a hijab head covering whenever she leaves home, prays five times a day and visits her local mosque ‘when I can’.

    She decided to become a Muslim six weeks ago after visiting the shrine of Fatima al-Masumeh in the city of Qom, and says: ‘It was a Tuesday evening, and I sat down and felt this shot of spiritual morphine, just absolute bliss and joy.’

    Before her awakening in Iran, she had been ‘sympathetic’ to Islam and has spent considerable time working in Palestine. ‘I was always impressed with the strength and comfort it gave,’ she says.

    How, I wondered, could women be drawn to a religion which I felt had kept me in such a lowly, submissive place? How could their experiences of Islam be so very different to mine?

    Convert: Lauren Booth, who is Cherie Blair’s half sister, decided to convert to Islam after what she described as a holy experience in Iran

    According to Kevin Brice from Swansea University, who has specialized in studying white conversion to Islam, these women are part of an intriguing trend.

    He explains: ‘They seek spirituality, a higher meaning, and tend to be deep thinkers. The other type of women who turn to Islam are what I call “converts of convenience”. They’ll assume the trappings of the religion to please their Muslim husband and his family, but won’t necessarily attend mosque, pray or fast.”

    I spoke to a diverse selection of white Western converts in a bid to re-examine the faith I had rejected.

    Women like Kristiane Backer, 43, a London-based former MTV presenter who had led the kind of liberal Western-style life that I yearned for as a teenager, yet who turned her back on it and embraced Islam instead. Her reason?

    The ‘anything goes’ permissive society that I coveted had proved to be a superficial void.

    The turning point for Kristiane came when she met and briefly dated the former Pakistani cricketer and Muslim Imran Khan in 1992 during the height of her career. He took her to Pakistan where she says she was immediately touched by spirituality and the warmth of the people.

    Kristiane says: ‘Though our relationship didn’t last, I began to study the Muslim faith and eventually converted. Because of the nature of my job, I’d been out interviewing rock stars, travelling all over the world and following every trend, yet I’d felt empty inside. Now, at last, I had contentment because Islam had given me a purpose in life.’

    ‘In the West, we are stressed for superficial reasons, like what clothes to wear. In Islam, everyone looks to a higher goal. Everything is done to please God. It was a completely different value system. Despite my lifestyle, I felt empty inside and realised how liberating it was to be a Muslim. To follow only one god makes life purer. You are not chasing every fad.’

    ‘I grew up in Germany in a not very religious Protestant family. I drank and I partied, but I realised that we need to behave well now so we have a good after-life. We are responsible for our own actions.’

    For a significant amount of women, their first contact with Islam comes from dating a Muslim boyfriend. Lynne Ali, 31, from Dagenham in Essex, freely admits to having been ‘a typical white hard-partying teenager’.

    She says: ‘I would go out and get drunk with friends, wear tight and revealing clothing and date boys.

    ‘I also worked part-time as a DJ, so I was really into the club scene. I used to pray a bit as a Christian, but I used God as a sort of doctor, to fix things in my life. If anyone asked, I would’ve said that, generally, I was happy living life in the fast lane.’

    But when she met her boyfriend, Zahid, at university, something dramatic happened.

    She says: ‘His sister started talking to me about Islam, and it was as if everything in my life fitted into place. I think, underneath it all, I must have been searching for something, and I wasn’t feeling fulfilled by my hard-drinking party lifestyle.’

    Lynne converted aged 19. ‘From that day, I started wearing the hijab,’ she explains, ‘and I now never show my hair in public. At home, I’ll dress in normal Western clothes in front of my husband, but never out of the house.’

    With a recent YouGov survey concluding that more than half the British public believe Islam to be a negative influence that encourages extremism, the repression of women and inequality, one might ask why any of them would choose such a direction for themselves.

    Yet statistics suggest Islamic conversion is not a mere flash in the pan but a significant development. Islam is, after all, the world’s fastest growing religion, and white adopters are an important part of that story.

    ‘Evidence suggests that the ratio of Western women converts to male could be as high as 2:1,’ says Kevin Brice.

    Moreover, he says, often these female converts are eager to display the visible signs of their faith — in particular the hijab — whereas many Muslim girls brought up in the faith choose not to.

    ‘Perhaps as a result of these actions, which tend to draw attention, white Muslims often report greater amounts of discrimination against them than do born Muslims,’ adds Brice, which is what happened to Kristiane Backer.

    She says: ‘In Germany, there is Islamophobia. I lost my job when I converted. There was a Press campaign against me with insinuations about all Muslims supporting terrorists — I was vilified. Now, I am a presenter on NBC Europe.

    ‘I call myself a European Muslim, which is different to the ‘born’ Muslim. I was married to one, a Moroccan, but it didn’t work because he placed restrictions on me because of how he’d been brought up. As a European Muslim, I question everything — I don’t accept blindly.

    ‘But what I love is the hospitality and the warmth of the Muslim community. London is the best place in Europe for Muslims, there is wonderful Islamic culture here and I am very happy.’

    For some converts, Islam represents a celebration of old-fashioned family values.

    ‘Some are drawn to the sense of belonging and of community — values which have eroded in the West,’ says Haifaa Jawad, a senior lecturer at the University of Birmingham, who has studied the white conversion phenomenon.

    ‘Many people, from all walks of life, mourn the loss in today’s society of traditional respect for the elderly and for women, for example. These are values which are enshrined in the Koran, which Muslims have to live by,’ adds Brice.

    It is values like these which drew Camilla Leyland, 32, a yoga teacher who lives in Cornwall, to Islam. A single mother to daughter, Inaya, two, she converted in her mid-20s for ‘intellectual and feminist reasons’.

    She explains: ‘I know people will be surprised to hear the words “feminism” and “Islam” in the same breath, but in fact, the teachings of the Koran give equality to women, and at the time the religion was born, the teachings went against the grain of a misogynistic society.

    ‘The big mistake people make is by confusing culture with religion. Yes, there are Muslim cultures which do not allow women individual freedom, yet when I was growing up, I felt more oppressed by Western society.’

    She talks of the pressure on women to act like men by drinking and having casual sex. ‘There was no real meaning to it all. In Islam, if you begin a relationship, that is a commitment of intent.’

    Growing up in Southampton — her father was the director of Southampton Institute of Education and her mother a home economics teacher — Camilla’s interest in Islam began at school.

    She went to university and later took a Masters degree in Middle East Studies. But it was while living and working in Syria that she had a spiritual epiphany. Reflecting on what she’d read in the Koran, she realised she wanted to convert.

    Her decision was met with bemusement by friends and family.

    ‘People found it so hard to believe that an educated, middle-class white woman would choose to become Muslim,’ she says.

    While Camilla’s faith remains strong, she no longer wears the hijab in public. But several of the women I spoke to said strict Islamic dress was something they found empowering and liberating.

    Lynne Ali remembers the night this hit home for her. ‘I went to an old friend’s 21st birthday party in a bar,’ she reveals. ‘I walked in, wearing my hijab and modest clothing, and saw how everyone else had so much flesh on display. They were drunk, slurring their words and dancing provocatively.

    ‘For the first time, I could see my former life with an outsider’s eyes, and I knew I could never go back to that.

    ‘I am so grateful I found my escape route. This is the real me — I am happy to pray five times a day and take classes at the mosque. I am no longer a slave to a broken society and its expectations.’

    Kristiane Backer, who has written a book on her own spiritual journey, called From MTV To Mecca, believes the new breed of modern, independent Muslims can band together to show the world that Islam is not the faith I grew up in — one that stamps on the rights of women.

    She says: ‘I know women born Muslims who became disillusioned and rebelled against it. When you dig deeper, it’s not the faith they turned against, but the culture.

    ‘Rules like marrying within the same sect or caste and education being less important for girls, as they should get married anyway where does it say that in the Koran? It doesn’t.

    ‘Many young Muslims have abandoned the “fire and brimstone” version they were born into have re-discovered a more spiritual and intellectual approach, that’s free from the cultural dogmas of the older generation. That’s how I intend to spend my life, showing the world the beauty of the true Islam.’

    While I don’t agree with their sentiments, I admire and respect the women I interviewed for this piece.

    They were all bright and educated, and have thought long and hard before choosing to convert to Islam — and now feel passionately about their adopted religion. Good luck to them. And good luck to Lauren Booth. But it’s that word that sums up the difference between their experience and mine — choice.

    Perhaps if I’d felt in control rather than controlled, if I’d felt empowered rather than stifled, I would still be practising the religion I was born into, and would not carry the burden of guilt that I do about rejecting my father’s faith.


  5. adilsud says:

    إنى لأتعجب وأنبهر كلما فكرت فى تصرف الرسول صلى الله عليه وسلم عندما نزل فزعا خائفا من غار حراء بعد نزول الوحى لأول مرة
    فأين ذهب؟..

    لم يذهب إلى أعز أصدقائه أبو بكر
    ولم يذهب إلى عمه الذى رباه أبو طالب
    … ولكنه ذهب وارتمى فى أحضان زوجته خديجة!! أى زوج هذا؟
    أى علاقة زوجية هذه ؟ أى مكانة وثقة فى المراة أحسها وطبقها الرسول مع زوجته خديجة؟

    نحن أمة نفتخر ان الذى ثبت رسولنا محمد واعانه فى شدته الأولى كانت امرأة نعم ونقولها بأعلى صوت؟

    يقال أن المرأة نصف المجتمع ولكن حيث إن المرأة هى التى تربى النصف الآخر فأنا اقول أن المرأة هى كل المجتمع !!

    وأنا على إيمان ويقين أن عزة الأمة الإسلامية لن تأتى إلا على يد أمهات أخلصوا فى أمومتهم فأنجبوا لنا أمثال عمر بن عبد العزيز وصلاح الدين وغيرهم من الرجال

    أحمد الشقيري

    I am surprised and impressed the more I thought at the disposal of the Prophet peace be upon him when he came shuddering afraid of Hira after the revelation for the first time
    Where did he go? ..
    Did not go to his best friend Abu Bakr
    He did not go to his uncle Abu Talib, who raised him
    But he went and dived into the arms of his wife Khadija..!!
    Any pair this?
    What marital relationship is this?
    What position and confidence with his wife, Khadija, he had..?

    We are a nation proud that who is proven and assist our Prophet Muhammad, in the intensity of the first; was a woman
    Yes, say it loud..!!

    It is said that half of society are women, but as the woman are caring for the other half, I say that women are all the community..!!

    I am convinced that faith and pride of the Islamic nation will not come at the hands of faithful mothers who delivered to us notable men as Omar bin Abdul Aziz, Salah al-Din and other men

    Ahmed Al-Shoqairi


  6. adilsud says:

    Zulikha is a fine Lebanese woman, whom I met during my serach..

    Tell me about progress, tell me about freedom
    Let me forget ages when we were in serfdom

    Tell me how to love … how to kill boredom
    I want to know the rules of the

    Is it easy?! Can I find this way a groom?
    With a couple of minutes in a chat room
    I heard of the e-nature of cuddling at random

    Sweetie, babe, habibti… – I beg your pardon??
    Honey he said! In here this is the custom
    Only backwards can’t accept this idiom

    Send me a photo; I’ll make a place in my CD-ROM
    Give me your number; may be I’ll call you at home

    Excuse me! But you’re still a phantom
    I need with you first lots of intercom
    I’m a good woman, don’t want to slalom
    I don’t want things over-the-transom

    -show me your eyes, show me your teeth
    Show me your smile, show me a heap
    Honey for me to buy! You have to be lissom
    Be grateful: for my love I’m not asking a ransom

    This is a great progress, a great freedom
    ..yet sometimes very close to a sitcom
    I am just a person worth to discover…
    And with that I wish salaam Aleikom

    “My eyes no longer seek
    Am courageous, no more meek
    Daring lion, far from weak
    Shine like Venus celestial”

    I’m like a rock on a coast shaped by the waves and the rain but still standing. My thrust in life is faith, knowledge and tolerance.
    I’m not a follower but once I found the One, I’ll be glad to close my eyes and give my hand!

    “I said this is no easy path
    In each step a thousand traps spread
    O broken heart come not this way
    Stay upon your own tender bed.
    Seek that which increases the soul
    Ask for the wine that lightens your head;
    All else is shape and appearance
    Fame and shame’s battle and wed.
    Be silent, be seated, and be still
    Drunken, with such wine break your bread”

    I try to make use of and enjoy every second! we have all the after-life to sleep…

    Most important?? RIDA of God!

    A blue sky, a child’s smile and love feeling in my heart!

    I lived half of my life abroad, I think I took the best of my oriental culture and the occidental one.. I speak english, Français, A’rabi, bastante español und ein bießchen deutsch! e italiono! so no excuses for not chating with me:-) … last thing 🙂
    I do write poems (see above), but the above ones are from my favourite (not in here:-)…and not in this world… Rumi!



    • adilsud says:

      Sallam Allah;

      I was delighted twice during our cyber meeting.. The first on reading your fine profile, that restores the confidence to meet a lady with attitude and vision.. The second when you accepted chatting with me, enabling sharing hurt, hope and trust in a our Arabic culture… Thank you..

      Certainly, I was much touched by your poetry and referrals, who enriched our realization and expressions of the universe.. Al-Rumi is a living spirit who fuels the ultimate dialogue and search for identity as creation…

      The win-lose trend that rules all aspects of interactivity, regardless the repeated communication guidelines, is more than destructive to our souls and the peace required to realize our true mission on earth.. Search for salvation had made me a home-sickness-free person, which is neither understood, nor accepted or trusted… Maybe, the deterioration of my Sudan is a reason, but certainly, the evolution of my consciousness is the driver..

      My plans were repeatedly failed to carry me abroad, not because of weak preparations, but for that unexpected craziness marking our duel identity as Arabs /Muslims.. Sometimes, I am squeezed with that hatery to who deformed our right to contribute and enjoy universal prosperity and perspectives.. Meanwhile, the running time adds further cuffs to our hands, feet and spirits as well..

      Meeting those psychic on the net became a trend.. not only to steal your precious time among the busy assignments, but hurt the innocent dreams of bright days to come.. what ultimately hurts, is ignoring your right to be what you are, and appear the way they want..

      I do realize that many canyons are scattered along my search for companionship, but that believe in divine order is satisfactory, despite the dreams and the said slogans.. However, my appreciation for friendship is sometimes greater than any other form of socialization, despite how short to support some of our humanely needs.. Amazingly, Mankind is always driven by search for immortality, that had many names and definitions to tell.. The dilemma of any belief is replacing such individuality with virtuality as described by Ibn Al Arabi…!!

      I hope my candidature for your friendship is promising..
      Be blessed and pleased..



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