I pray but my heart isn't in it

 🔴 Q : I don't feel like praying, I pray but my heart isn't in it. What should I do in this situation?

🔵 Ans: Imaan (faith) says that the Kalima is acknowledged by the tongue, confirmed by the heart, and fulfilled by the limbs. And until we practically demonstrate our faith, we will not be called believers. And prayer is the pillar of the life of a believer, and a believer always prioritizes prayer, whether he is in comfort or hardship.
A companion, Imran bin Husain (may Allah be pleased with him), who had hemorrhoids, asked the Prophet (peace be upon him) about prayer. The Prophet (peace be upon him) said, "Pray standing, and if you cannot pray standing, then pray sitting, and if you cannot pray sitting, then pray on your side." (Bukhari)
You can gauge from this Hadith that prayer is never excused, even for a sick person. If someone cannot pray standing, he should pray sitting, and if he cannot pray sitting, he should pray on his side, but prayer is never excused.
If someone thinks, "I don't feel like praying," then he should immediately repent to Allah, the Lord of the Worlds, and make a firm intention to pray in all circumstances, whether he feels like it or not. This is because prayer is an action without which one cannot be called a Muslim.
If someone neglects prayer, he will not be called a Muslim, his worship will not be accepted, and he will not be deserving of Allah's mercy and blessings. Rather, he may be tested with trials, afflicted with calamities, and face difficulties in this world and the Hereafter, where the punishment for neglecting prayer is Hellfire.
Therefore, we should fear Allah and prioritize prayer in all circumstances. Some reasons for neglecting prayer include watching movies and serials, attending bad gatherings, keeping bad company, earning haram income, and engaging in sinful activities. We should avoid these things and attend religious gatherings, listen to religious sermons, befriend good people, and engage in good deeds.
Specifically, we should pray the five daily prayers on time, recite the supplications after prayer, recite the morning and evening supplications, recite the supplications before sleeping and waking up, and recite some portion of the Quran daily. We should also give some charity, which will soften our hearts.
 ✒️ Sheikh Maqbool Ahmed Salafi Hafizahullah, Jeddah Dawah Center, Saudi Arabia. 

waiting period (iddah) after divorce

 Question: Some women, influenced by irreligiousness or Western civilization, do not complete the waiting period (iddah) after divorce. What is the punishment for such women in Islam?
 Answer: If a Muslim woman does not complete her waiting period (iddah) after being divorced by her husband, she is violating an important teaching of Islam. In such a situation, she should sincerely repent to Allah, otherwise she will be held accountable in the Hereafter. However, if she unintentionally or deliberately did not complete a few days of the iddah, Allah will forgive her out of His mercy, and there is no expiation (qaza) required. Once the days of iddah have passed, no expiation is necessary.
 A critical issue arises if a woman who was required to complete the iddah (three menstrual cycles) did not do so and married another man during that period. Such a marriage is haram (forbidden) and invalid. Allah's command states:
  وَلا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ (البقرة: 235)
Translation: "And do not decide on the marriage contract until the decreed term reaches its end" (Surah Al-Baqarah, 2:235).
 Living together as such a couple is haram and considered as zina (adultery). A Muslim judge or responsible authority should separate them. The woman must first complete the remaining iddah from the first husband and then complete the iddah from the invalid marriage. Hazrat Umar (may Allah be pleased with him) used to flog such people.

Does fearing anyone other than Allah constitute shirk (polytheism)?

 Question: Does fearing anyone other than Allah constitute shirk (polytheism)?
 Answer: Fear of Allah and His awe is a form of worship. The more a person fears Allah, the closer and more beloved he becomes to Allah. Allah has commanded humans to fear Him alone. The divine command is:
 واياي فارهبون
Translation: "And fear only Me." (Al-Baqara: 40)
 Allah's command is:
 يا أيها الذين آمنوا اتقوا الله وقولوا قولا سديدا. (Al-Ahzab: 70)
Translation: "O you who have believed, fear Allah and speak words of appropriate justice."
 In another place, it is said:
 فلا تخشوا الناس واخشون ولا تشتروا بآياتي ثمنا قليلا.
 Translation: "So fear not the people, but fear Me, and do not sell My verses for a small price." (Al-Maida: 44)
 This fear and awe should be of Allah to the best of one's ability, as Allah commands:
 يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. (Al-Imran: 102)
 Translation: "O you who have believed, fear Allah as He should be feared and do not die except as Muslims."
 Thus, the one deserving of fear is only Allah. Fearing anyone else in His place is considered shirk in worship. There are two scenarios of this:
 1. Abandoning religious practices out of fear of people.
 2. Fearing or believing that someone other than Allah can harm without Allah's permission. For example, fearing idols, saints, jinn, the dead, and imaginary wandering spirits.
 Allah mentions this in the Quran in this manner:
 انما ذلكم الشيطان يخوف أولياءه فلا تخافوهم وخافون إن كنتم مؤمنين. (Al-Imran: 175)
 Translation: "It is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers."
 Therefore, under no circumstances should fear of anyone other than Allah be allowed in the heart. Allah is the sole owner of benefit and harm. No one can harm us without Allah's command.
 The divine command is:
 وإن يمسسك الله بضر فلا كاشف إلا هو وإن يمسسك بخير فهو على كل شيء قدير. (Al-An'am: 17)
 Translation: "And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful."
 Fear is an anxiety that arises in the heart due to shortcomings in obligations and the commission of sins. Similarly, a person fears non-acceptance even after performing acts of obedience.
 However, natural fear, like the fear upon seeing a snake or wild animals, is different. This fear is not in comparison to Allah; it is just a natural feeling, as when Musa (peace be upon him) feared the snake. Allah's command is:
 وألق عصاك فلما رآها تهتز كأنها جان ولى مدبرا ولم يعقب يا موسى لا تخف إني لا يخاف لدي المرسلون. (An-Naml: 10)
 Translation: "Throw down your staff." But when he saw it wriggling as if it were a snake, he turned in flight and did not look back. [Allah said], "O Musa, fear not. Indeed, in My presence the messengers do not fear."
 The reward for fearing Allah is Paradise. Allah's command is:
 وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى. (An-Nazi'at: 40-41)
 Translation: "But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be his refuge."
 May Allah bless us with the quality of fear and reverence. Ameen.
 Those who doubt the Quran and Hadith form sects in the names of Imams.
In regions where people indulge in grave worship and shirk, they can be subject to Allah's wrath and punishment at any time. May Allah protect us.

Is it permissible to visit Hindu fairs and festivals

 Question:
 Is it permissible to visit Hindu fairs and festivals such as Dussehra, Purnima, Chhath, etc., for the purpose of buying and selling or just for roaming around? What is the ruling on other fairs like book fairs, etc.?

Answer:
 If it is a commercial fair, such as a book fair or a trade exhibition, there is no harm in attending. However, attending a Hindu religious fair, whether for commercial purposes or just for roaming, is not permissible because these places involve the worship of deities other than Allah and numerous acts of shirk (polytheism). It is not permissible for a Muslim to go to places where acts of polytheism are performed, and there are often scenes of immorality.
 Allah Almighty says:
 "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." (Surah Al-Ma'idah, 5:90)
 These disbelievers and polytheists are unjust people, and befriending them, sitting with them, or socializing with them is prohibited. We should keep our distance from them to protect ourselves from disbelief and polytheism. Allah says:
 "And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people." (Surah Al-An'am, 6:68)
 Participating in Hindu fairs would be considered cooperation in acts of shirk and Allah has forbidden cooperation in sinful acts. Allah's command is:
 "And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty." (Surah Al-Ma'idah, 5:2)
 Therefore, one should avoid going to places where sinful and immoral acts are performed. In a hadith, it is narrated that once Ali (may Allah be pleased with him) invited the Prophet (peace be upon him) for a meal. When the Prophet came and saw pictures in the house, he turned back. The hadith states:
 "I prepared food and invited the Messenger of Allah (ﷺ). He came and saw pictures in the house, so he turned back." (Sahih Ibn Majah: 2724)
 If the presence of pictures made the Prophet turn back, then how can it be permissible to go to places where multiple acts of shirk, various evils, and even immoral dancing take place?
 Similarly, it is not permissible to attend fairs associated with Barelvi gravesite festivals, as they have turned graves into places of worship. The Prophet (peace be upon him) forbade this:
 "Do not turn your houses into graves, and do not make my grave a place of celebration, but send prayers upon me, for your greeting will reach me no matter where you are." (Sahih Abi Dawud: 2042)
 If we encounter sinful acts, we should avoid participating in or supporting them; instead, we should strive to eradicate them. This is our duty of dawah (inviting to Islam) and part of our faith.
 And Allah knows best.
 Maqbool Ahmed Salafi
 Jeddah Dawah Center

Bint-e-Hawa's Issues and Their Shariah Solutions

Bint-e-Hawa's Issues and Their Shariah Solutions
Answer by: Maqbool Ahmed Salafi
Jeddah Dawah Center, Hay Al-Salama - Saudi Arabia

*Question (1): On one hand, it is said that the most important thing is the rights of humans (Huquq-ul-Ibad). When women are cooking and serving food to men, and the call to prayer (Azan) is heard, people give more importance to others. In such cases, aren't women falling into shirk (associating partners with Allah) because Huquq-ul-Ibad is more important, and feeding people comes under Huquq-ul-Ibad?*
*Answer:* Both Huquq-Allah (rights of Allah) and Huquq-ul-Ibad are important; neither is less important. We must fulfill both as instructed in the Quran and Hadith. The prayer has a fixed time, from its start to end. Men are obligated to pray in congregation at the mosque, while women can pray at any time between the start and end as per their convenience. However, it is also better for women to pray at the start of the time like men. As for serving food to men at home, the Azan is for men to go to the mosque. Men should go to the mosque at the time of Azan, pray, and then come back to eat. During this time, women can also offer their prayers and then eat. This way, both men and women will pray on time and have no issue with eating.
If someone is extremely hungry at prayer time, they can eat before praying. Men can serve themselves; it is not necessary for women to serve the food. The Prophet (ﷺ) used to help with household chores. Eating ready-made food shouldn’t be an issue. However, one should not make it a habit to eat during prayer time; this should only be for exceptional circumstances. If a woman has to serve food out of necessity, it doesn’t imply shirk; it’s just addressing a need.
Anas bin Malik (Raziallahu Anhu) narrated that the Prophet (ﷺ) said:
"When the dinner is served, start with it before performing the Maghrib prayer, and do not hurry in finishing your meals." (Sahih Bukhari: 672)
Therefore, women should do their work during work hours, but give priority to prayers at prayer time, leave work, pray on time, and then resume work.
*Question (2): A sister asks what should be recited to blow on her child who cries a lot?*
*Answer:* The method for blowing (doing Ruqyah) on a child is the same as for adults. The same verses recited for oneself can be recited for children. There is no specific method for children. The Prophet (ﷺ) used to recite three Surahs (Surah Ikhlas, Surah Falaq, and Surah Nas) for protection during illness. As narrated in Sahih Bukhari:
Aisha (RA) said, "When the Prophet (ﷺ) became sick, he would recite the Mu'awwidhat (the last three Surahs) and blow his breath over himself. When his pain became severe, I used to recite (those Surahs) and rub his hands over his body for seeking its blessings." (Sahih Bukhari: 5016)
Similarly, the sister should recite these three Surahs and blow on her child. Apart from these three Surahs, other verses from the Quran can also be recited, but specifying any particular verse or number of times to recite it is incorrect. We should follow the Prophet’s (ﷺ) method for Ruqyah. If the child cries excessively, it might be due to some physical ailment, so it’s advisable to consult a doctor and get the child treated.
*Question (3): What is the method of giving three divorces, and what is the ruling if someone gives three divorces at once?*
*Answer:* Allah has allowed a man to divorce his wife in unavoidable circumstances under a Shariah-compliant reason. However, Allah did not command men to give three divorces; it is an optional matter. A man is allowed to give up to three divorces. It is a lack of knowledge that makes people think giving three divorces at once is necessary.
The Sunnah method of giving divorce is to give only one divorce in a state of purity in which no intercourse has taken place. After giving a divorce, the wife should be kept at home (not sent away) until the waiting period (Iddah) of three menstrual cycles is over. If the husband wishes to take back his wife during the waiting period, he can do so. If the waiting period passes without taking her back, the divorce becomes final (Bain), and they are no longer married.
Although a man has the option to give three divorces, he can only give one at a time. If someone unknowingly gives more than one divorce at once, only one divorce will be counted.
To understand the option of three divorces: If a man divorces his wife once and takes her back during the waiting period, one divorce option is used up. If he divorces her a second time and takes her back during the waiting period, the second divorce option is used up. These two divorces are known as revocable divorces (Talaq Raj'i), during which Allah has commanded not to expel the wife from the house, hoping that Allah might bring about a new situation (i.e., reconciliation). This is the wisdom behind the two revocable divorces.
However, when a man gives a third divorce, it becomes an irrevocable divorce (Talaq Mughalazah), and the marriage is immediately terminated. In this case, no reconciliation is possible. The wife is free and can return to her family. After the waiting period, she can marry another man. If proof of divorce is required at the time of remarriage, the woman can obtain a fatwa from a reputable institution, which will suffice for marriage purposes.
*Question (4): A husband often buys new clothes for his mother even though she already has two or three bags full of clothes. However, almost two years after marriage, he has not yet paid his wife's dower (mahr). What is the ruling regarding such a husband?*
*Answer:* The dower (mahr) agreed upon at the time of marriage is a confirmed right of the woman. The husband should ideally pay it at the time of the marriage. If he is unable to do so, he should pay it as soon as possible after the marriage. Allah Almighty commands: "And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease."
In our society, it is common for the groom to take all the dowry he desires, which is not his right, but then delay paying the mahr for years. Such people should fear Allah and avoid wrongfully consuming others' wealth or depriving people of their rightful dues.
It should be remembered that a man who has married and not paid his wife's mahr still has a debt on him. If he dies in this state, he will be accountable to Allah in the Hereafter. The Prophet (ﷺ) did not offer the funeral prayer for someone who was in debt. Not paying the mahr is like carrying the burden of debt. Allah might forgive His rights on the Day of Judgment, but He will not forgive the rights of people, and He will hold those who violate them accountable.
A man who can buy new clothes for his mother unnecessarily can easily pay the mahr. If he does not, he is deliberately neglecting the payment of mahr. He should stop wasting money on unnecessary purchases and fulfill his obligation to pay his wife's mahr, otherwise, he will regret it later.
*Question (5): There is a hadith that says: "Do not leave the fire burning in your houses when you go to sleep" (Bukhari: 6293). In light of this hadith, does it also apply to heaters, geysers, and coils, and should these things be turned off at night? If the geyser is turned off, it will be difficult to perform ablution with cold water at Fajr.*
*Answer:* The fire that should not be left burning is the flame that could cause a fire in the house, such as in a lamp. Electrical devices like bulbs, coils, and geysers do not fall into this category as they do not have an open flame.
Imam Bukhari mentioned another hadith (6294) after the above one, where Abu Musa Al-Ashari (RA) reported that a house in Madinah burned down at night. The Prophet (ﷺ) was informed, and he said, "Fire is your enemy, so extinguish it when you go to sleep." This is why the Prophet (ﷺ) instructed to extinguish fire-prone items before sleeping.
Sometimes, electrical devices can also pose a risk, causing house fires or damage to property. Therefore, precaution should be taken with items that might pose a danger, such as heaters, coils, and candles, especially if they are not placed in safe locations. We should follow the guidelines provided by manufacturers for the safe use of electrical appliances in our homes.
*Question (6): A sister went for Umrah, and another woman told her in the Haram that if her ablution (wudu) breaks, she should use a spray bottle to perform wudu because the ablution area is far, and it is not necessary to rinse the mouth and nose as it is a Sunnah and not an obligatory part of wudu. Is wudu valid this way?*
*Answer:* Rinsing the mouth and nose is obligatory in wudu, and without it, wudu is incomplete. The same applies to ghusl (ritual bath); if one does not rinse the mouth and nose, the ghusl is invalid.
A spray bottle only sprinkles water in small amounts, which may not completely wet the limbs of wudu three times. Some parts may remain dry, so wudu will not be valid with a spray bottle. In wudu, each limb must be washed three times, and exceeding this number is against the Sunnah. Even if one manages to wash all limbs with a spray bottle but does not rinse the mouth and nose, the wudu will still be invalid because these actions are obligatory. The Prophet (ﷺ) instructed rinsing the nose thoroughly, and this is considered a complete wudu.
Laqit bin Sabrah (RA) reported that he asked the Prophet (ﷺ) about wudu, and he said: "Perform wudu thoroughly, and rinse your nose vigorously unless you are fasting." (Sahih Ibn Majah: 333)
I would advise women who wish to spend as much time as possible in worship in the Haram but find it difficult to perform wudu properly to reconsider their priorities. Proper wudu is essential for the acceptance of any worship, as the Prophet (ﷺ) said that no worship is accepted without purity.
Sheikh Maqbool Ahmad Salafi Hafizahullah

when a Muslim dies, many people start reciting the Holy Quran over the grave after burial.

 🔴 Q: In Sudan, when a Muslim dies, many people start reciting the Holy Quran over the grave after burial. Scholars have reported that after burial, recite over the grave for as long as it takes to prepare the meat after slaughtering a camel, which is the important means of salvation from the torment of the grave. Is it permissible to do so? 
🔵 A: It is not permissible and is an innovation (biddat)  because there is no evidence in the religion to do so. Reciting the Quran for the deceased, whether at home or in the graveyard, alone or in a collective form, is an innovation (not permissible) . One can only pray(Dua) for the deceased, and that too individually, not collectively. 
✍ Sheikh Maqbool Ahmed Salafi, may Allah protect him ⟨Jeddah Dawah Center - Saudi Arabia⟩ 

What are the rules for wudu during Quran recitation

 🔴 Q: What are the rules for wudu during Quran recitation? If wudu breaks during recitation, do I need to perform wudu immediately?
🔵 A: Wudu (ablution) is not necessary for Quran recitation. You can recite the Quran without wudu, and even a woman in her menstrual cycle can recite the Quran in a state of impurity. I have shared a detailed article on this topic in this group. If a woman in her menstrual cycle can recite, then there is no issue with reciting without wudu. If you recite with wudu, it is preferred but not a necessary act. If your wudu breaks during recitation, there is no problem; you can continue your recitation.
✍ Sheikh Maqbool Ahmed Salafi, may Allah protect him ⟨Jeddah Dawah Center - Saudi Arabia⟩ 

how can we keep children away from mobile phones

🔴 Q: Respected Sheikh, how can we keep children away from mobile phones?
🔵 A: In today's era, keeping children away from mobile phones is a difficult task. We can engage them in various suitable responsibilities and good deeds, and minimize their use of mobile phones. However, completely keeping children away from mobile phones is challenging in this era. Create a schedule for your children's free time, including prayer, recitation, memorization, and study, so that most of their time is spent in productive activities. Another thing is that we are living in a time of trials, and there are various temptations besides mobile phones. Therefore, provide your children with pure Islamic upbringing, which will benefit them in having a good life. Even if they use mobile phones, they will use them correctly, and if they are in society, they will be good human beings. For more information, read my article ⤵️
" سوشل میڈیا کے دور میں بچوں کی تربیت کیسے کریں؟ " 
"In The Era Of social Media, How To Raise Children?". 
✍ Sheikh Maqbool Ahmed Salafi, may Allah protect him ⟨Jeddah Dawah Center - Saudi Arabia⟩"

Do not be intimidated by problems!

 🌈Do not be intimidated by problems! 

In very difficult circumstances, a believer (momin) should not be intimidated by calamities and problems at all, but rather hope that Allah Almighty does not waste his servants. Trouble and distress come and go, this is a part of life and if distress comes, it is a cause of goodness and blessings for the believer. It erases sin, raises status, and beautifies the hereafter, Alhamdu Lillah.
Therefore, there is no need to be intimidated by distress, you should continue to make special prayers (dua's) to Allah Almighty along with worship, He is the support of the servants, He will avert the difficult time and save the good servant from being wasted. Do not rush into du'a/prayer, do not be distressed, do not weaken your courage, trust in Allah, adopt lawful means, In ’Shaa'Allah it will be better, help will come from Allah one day, and remember that Allah Almighty specially helps and protects His Mowahhid (monotheistic) servants  and also solves their problems.
🌸Remember my three things, keep the intellect cool like ice and think positively, keep the heart strong and do not fear anything except Allah, and keep the tongue sweet like honey. In other words, always remain positive, have a strong heart, and dissolve honey with a soft tongue. And never grieve, nor ever pay attention to the negative side.
 ✍ Sheikh Maqbool Ahmad Salafi (may Allah protect him)

In The Era of Social Media, How To Raise Children?

 In The Era of Social Media, How To Raise Children? 
 ✍🏼 Written by:  Sheikh Maqbool Ahmed Salafi Hafizahullah, Jeddah Dawah Center-Saudi Arabia
=================

This is the era of media and the role of social media in the types of media has become very prominent. For this reason, children, youth, old men and women, all kinds of people have been connected to it and have made it their companion for 24 hours.
There is no doubt that social media, such as WhatsApp, Facebook, Twitter, Google Plus, YouTube, and websites, etc., have countless benefits. Due to these, the world has become a village, news transmission, information provision, social and economic matters, and even the promotion of nation and religion have become very easy.
At the same time, it is also a fact that these social connections have had a profound impact on society and society, which includes young boys and girls, children, and elderly people (old men and women). The impressions and circumstances of childhood affect all stages of life.
If someone's childhood passes through the stages of colorful, musical and obscene obscenity, then their youth will be very disturbed. Youth is already a department of madness and a stage of wave and intoxication, it is up to the young person to save this stage from obscenity, whose parents have adorned him with awareness, civilization, culture, and morals in childhood. Therefore, we will have to embellish and beautify childhood with Islamic upbringing to protect the other stages of life for our children.
 Psychologists say that in the early days of childhood, mental development and mental and physical abilities are rapidly growing, so this time is very sensitive. At this age, children memorize every heard thing in their mind, what is seen with the eyes is like engraving on stones, and they start learning new things quickly. The future building is constructed on this very stage of rapidly growing childhood.
In this era of trials and tribulations, various types of tests and temptations are being born, and the advent of social media has further exacerbated these temptations. For us Muslims, the upbringing of children in this trial-filled era of social media has become a question mark. It's a very difficult and serious question. Children are naturally stubborn, if they become addicted to using social media due to our negligence, then even the combined strength of the whole world cannot remove this stubbornness, and their youth, old age, and entire life will be ruined.
The tragedy of this era is that as soon as a child is born, a mobile phone is handed over to them to play with. As children become more familiar with mobile phones, their interest in them deepens. A time comes when they become accustomed to solitude. They don't feel like studying, meeting friends and relatives, or visiting them. They prefer solitude. The mobile phone gives their mind the comfort it wants. The more they become addicted to it, the more they will be prone to moral depravity, madness, violence, irritability, loneliness, dancing, singing, obscene acts, nonsense talk, and useless actions and words.
If we want to save our children's childhood and give them a bright future instead of a dark life, we need to keep them away from mobile phones now. In the following lines, I want to briefly guide you on how to raise children so that our children's childhood remains safe and their youth and old age pass in a good environment.  
Good upbringing is not just a collection of eloquent words that are memorized and the child becomes educated, no, upbringing is the name of continuous hard work and effort of good morals and education. Keep this principle in mind and start the upbringing of children. The first upbringing of children is physical, and from this, their personality and character will emerge.
Islam has paid great attention to cleanliness and cleanliness should be taken care of from childhood. In physical upbringing, regular arrangement of bathing, complete care in eating and drinking, and constant attention to washing hands and face while sleeping and waking, and cleaning teeth should be done regularly, not occasionally.  
In physical upbringing, attention should be paid to exercise along with cleanliness. It is not necessary to go to the gym or perform any stunts, but parents should take their children out for a walk or outing at times of leisure, sometimes in the morning, sometimes in the evening. Avoid obscene places for outings, otherwise, there will be harm instead of benefit. Teach clean clothes, clean talk, pure habits, and good thinking habits. All this is included in physical upbringing.
The second and most important upbringing is spiritual. This is our Islamic identity. The Prophet (peace be upon him) taught children from childhood, taught them morals, made them aware of etiquette, and told them the principles of getting up, sitting, eating, drinking, and sleeping. Many of us think that he is still a child, when he grows up, he will understand himself. No, we need to educate our children from now on.  
In spiritual upbringing, the first thing is to make them aware of Tawheed ( the oneness of Allah) and beliefs, and to instill a dislike for atheistic actions, polytheistic actions, innovative actions, and infidelity. To do this, it is necessary that our children first learn the teachings of the Quran, or arrange for Quranic education at home along with English education, because it is often seen that those who receive pure English education and live in that environment do not give importance to Quranic education and its commands. Therefore, children should be taught from the etiquette of urination and defecation to the duties and obligations in the light of Islamic teachings.
Here, to the extent of my limited experience, I want to advise every responsible person that there is no need to worry much about children studying in madrasas, but children studying in modern schools should memorize at least the 30th part of the Quran by the age of ten, and as many selected and concise hadiths as possible, ranging from 40 to 100 hadiths, and also memorize the necessary supplications and adhkaar. Remember that children are imitative, they will imitate their parents, friends, and environment, so their circle and environment should also be religious, and as a guardian, you will have to become a role model for them. Keep in mind that whatever you do, it is being captured in the camera of the child's mind, and they will repeat it. 
In spiritual upbringing, practical application is also necessary along with religious and Islamic education, mere talk will not benefit. That's why I said that children are more inclined towards what they see being done. If they see you using a mobile phone, they will use a mobile phone, and if they see you reciting the Quran, they will recite the Quran.
Take them to the Masjid to pray with you and stand them next to you in the row, show them how to perform ablution, show them how to take a bath, and inform them about other methods of cleanliness. If you have the strength to fast in Ramadan, make them fast, etc.
Familiarize them with good morals, such as saying salutations, saying "Alhamdu lillah" when sneezing, respecting elders, serving parents and teachers, treating relatives with kindness, and remembering Allah (dhikr) while sleeping, waking, and going to the bathroom.
Similarly, inform them about bad morals and prevent them from doing so, such as hitting other children, being disrespectful to elders, abusing parents, stealing, lying, backbiting, etc.
The third and final thing is to keep children away from social media as much as possible. Never buy a mobile phone and give it to them permanently, especially not for internet use, not even for playing games. Children need to play and exercise in childhood, so let them play and exercise at home or with good friends, participate in school sports programs, or practice things with pen and paper that will give their mind peace and benefit. Set a reward for this and see how they will forget all play and turn towards you. 
Ten supportive things that guardians should keep in mind to provide good upbringing to children and protect their childhood in the era of social media:
(1) For upbringing, it is necessary that a person has a high character, he should not be one who gets angry on every little thing, scolds children for minor mistakes, and shouts, but rather one who warns in a good manner and if he has caused trouble, he should forgive them. In other words, understand that you can provide good upbringing and best training to children in a loving environment. Yes, unnecessary quarrels between husband and wife, expression of anger and bitterness, and mutual resentment are obstacles to good upbringing.
(2) Just as we need to create a good environment in our home, similarly, the entire environment of children should be good wherever they come and go, such as school, friends, parks, and picnic spots. Don't go to any party or function yourself or take your children where evil things are done. In one sentence, understand that children's eyes should not fall on evil because children are affected by it and mold themselves in the same way. 
(3) If Allah has blessed you with many children, show equal love to all, and if there is no justice in buying gifts or making decisions, the effect of upbringing is lost. If you are not the parents of the children but only guardians, teachers, or mentors, and many children are under your supervision, then you should also behave with equal love towards all, otherwise, the effect of your upbringing and education will end.
(4) There is no harm in teaching computer programming to children who have become aware, i.e., those over ten years old. However, the freedom of the net computer has the same danger as the net mobile. Similarly, keep children away from TV or game devices. Parents think, what's the harm in playing games? I say, what's the benefit of playing such worldly games except wasting time and its negative effects on the mind?
(5) If you want to keep children away from the harm of mobile and social media, then use mobile less in front of them because when its use is more in front of children, the image of mobile will be fixed in their mind and they will demand it from you. If you forbid, this demand will take the form of stubbornness, and when you are sleeping or have forgotten your mobile at home, they will use the mobile. Remember, refrain from putting the net mobile in their hands and do not familiarize them with the functions of the mobile. Now is the time for books and pens, so put books and pens in their hands. 
(6) Develop the qualities of a mentor within yourself, start advising yourself, be a model of morals, and solve children's matters according to their psychology. Children become spoiled, not trained, by fulfilling every demand and stubbornness, prioritizing love for children over training, encouraging them instead of correcting their mistakes, or expressing disapproval instead of praise for good deeds. Remember, the mentor's shortcomings are the children's shortcomings, and the mentor's goodness is the children's goodness.
(7) Every child has a natural inclination and innate ability, which the mentor needs to recognize to provide proper guidance based on that natural ability and to nurture their innate talent to the fullest.
(8) To protect your children from the temptations and satanic tactics of the time, seek refuge in Allah and make plenty of supplications. Supplications for the protection of children are reported from the Messenger of Allah (peace be upon him), but never use amulets (taweez) or Imam Daman, as it is polytheism (Shirk). Also, take care of their health. Eat and feed your subordinates wholesome food. Wholesome food has a pure effect on the body and soul, and forbidden and impure food has a bad effect.
(9) Considering that a person generally tends towards idleness and sensual activities in free time, the moments of children's free time, especially during long vacations, should be spent on activities that enhance their awareness, sharpen their intellect, and refine their etiquette and morals.
(10) Islamic stories will be very beneficial for the reform and upbringing of children. At bedtime, tell children true stories about prophets, scholars, and companions(Sahaba and Sahabiyaat), which include truthfulness, justice, trustworthiness, courage, charity, love for the Sunnah, good behavior with parents, respect for elders, kindness to younger ones, morals, and Islamic etiquette and rules. Through storytelling, Islamic teachings will be instilled in children in the best way.
These were my thoughts and conclusions regarding the protection of children from today's temptations, which I have written down with the hope that there may be some good in it for us, which, when put into practice, will safeguard our children's childhood and make their future bright and shining. 
May Allah protect our children from the evil and temptations of the time and the grasp of Satan. Ameen.

Etiquettes for Women while Walking on the Road

 "Etiquettes for Women while Walking on the Road"
Written by: Respected Sheikh Maqbool Ahmad Salafi Hafizahullah, Jeddah Dawah Center, Al- Salamah, Saudi Arabia

A sister had asked a question that when a woman walks on the road, what things should she keep in mind and how should she walk, whether she should walk slowly or fast, and whether she should keep her head straight or slightly bent, and what other things should she keep in mind?
 I thought this question was very important, so I decided to collect important information related to it so that the inquirer and other Muslim sisters could benefit from it. Therefore, in the context of the aforementioned question, I will briefly mention the guidance from the Shariah in the following lines. 
When a woman decides to leave her house, she should first keep three things in mind:
(1) Allah Almighty has commanded women to stay in their homes, so women should stick to their homes and not step out of the house without necessity. When a woman needs to go out of the house, she should only go out then.
 Allah Almighty says:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ(الاحزاب:33)
Translation: "And stay in your homes and do not display your beauty like the display of the former times of ignorance."
In this verse, Allah has commanded women to stay in their homes on the one hand, and on the other hand, it is also known that women can go out of the house if necessary, but not like the display of beauty in the days of ignorance, rather with a veil.
Hazrat Umar (may Allah be pleased with him) used to dislike women going out of the house very much. Once, Hazrat Saudah (may Allah be pleased with her) went out of the house for a need (after the command of veil was revealed), Hazrat Umar (may Allah be pleased with him) recognized her due to her heavy body and said, "How are you going out?" She returned home, and the incident was mentioned to the Messenger of Allah (ﷺ), and then the revelation came, and he (peace be upon him) said:
:إِنَّهُ قَدْ أُذِنَ لَكُنَّ أَنْ تَخْرُجْنَ لِحَاجَتِكُنَّ(صحیح البخاری:4795)
Translation: "You have been given permission (by Allah) to go out to defecate."
This hadith also shows that women can go out of the house if necessary, and what that necessity can be, such as for treatment, necessary meetings, prayer, buying and selling under necessity, and performing lawful actions within the limits of Shariah, and other necessities for which there is no alternative.
Why is the woman forbidden from going out of the house without necessity? One of the main reasons is mentioned by the Prophet (ﷺ) as follows:
المرأةُ عورةٌ فإذا خرجتِ استشرفَها الشَّيطانُ(صحيح الترمذي:1173)
Translation: "A woman is a private part, when she goes out, Satan looks at her."
In another hadith, it is stated:
إنَّ المرأةَ عورةٌ ، فإذا خَرَجَتْ استَشْرَفَها الشيطانُ ، وأَقْرَبُ ما تكونُ من وجهِ ربِّها وهي في قَعْرِ بيتِها(صحيح ابن خزيمة:1685 وقال الألباني إسناده صحيح)
Translation: "A woman is a private thing, when she goes out of the house, Satan looks at her, and a woman is closest to Allah when she is in a corner of her house."
That is, the woman is a means for Satan to lead the woman and man astray, so Islam has prohibited women from going out of the house without necessity as a means of preventing sin. The woman who stays at home is safe and close to her Lord, and the woman who goes out of the house can be a cause of temptation.
(2) The second thing is that when a woman goes out of her house due to necessity, she should go out in complete hijab and veil. The previous verse of Ahzab is also evidence of this. In this verse, Allah has forbidden women from displaying their beauty and adornment while going out due to necessity. Maulana Abdul Rahman Kelani (may Allah have mercy on him) explains the meaning of 'tabarruj' under this verse, saying:
"'Tabarruj' means to show off one's beauty, physical charms, and makeup to others, especially men, and to try to attract their attention. This includes five things: (1) displaying one's physical charms, (2) displaying jewelry and ornaments, (3) displaying one's clothes, (4) walking with pride and coquetry, and (5) using perfumes that attract others' attention." (Tafseer Tayseer al-Rahman)
Also, consider this hadith, when the Prophet (ﷺ) ordered women to go out to the Eidgah, Umm Atiyyah (may Allah be pleased with her) asked him, "If a woman does not have a jilbab (large cloak), how can she go out?" He replied, "Her sister can lend her a cloak." (Sahih Bukhari: 324) This means that in any case, a woman should go out in complete hijab, and if she does not have hijab, she should go out in someone else's hijab.
In the time of the Prophet (ﷺ), women used to come out with their entire body covered, including their face, hands, and feet, and their clothes would drag on the ground. Abdullah bin Umar (may Allah be pleased with him) says:
رَخَّصَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأُمَّهَاتِ الْمُؤْمِنِينَ فِي الذَّيْلِ شِبْرًا ثُمَّ اسْتَزَدْنَهُ فَزَادَهُنَّ شِبْرًا فَكُنَّ يُرْسِلْنَ إِلَيْنَا فَنَذْرَعُ لَهُنَّ ذِرَاعًا(ابوداؤد:4119، صححہ البانی)
 "The Prophet (ﷺ) gave permission to the mothers of the believers امہات المؤمنین (may Allah be pleased with them) to hang down a forearm's length of cloth, but they wanted more, so he gave them permission to hang down another forearm's length."
Here, by 'a forearm's length' is meant a forearm's length from the half of the calf, which the Prophet (ﷺ) allowed. See the desire for veil among the companions, they demand more veil, then the Prophet (ﷺ) allowed another forearm's length. In this way, a woman should keep her dress down two forearm's lengths from the half of the calf in front of men. Two forearm's lengths are equal to one hand, therefore Ibn Umar (may Allah be pleased with him) used to measure the cloth from the half of the calf to one hand.
Here, consider another hadith, a woman asks the Prophet (ﷺ), "O Messenger of Allah! Our way to the masjid is dirty and full of filth, what should we do when it rains?" He (ﷺ) replied, "Is there no better and cleaner way ahead of it?" I said, "Yes, there is." He (ﷺ) said, "Then this is the answer." (Abu Dawud: 384, Sahih al-Albani)
This hadith also proves that a woman's dress should drag on the ground while walking. And the purpose of this detailed explanation of veil is that today's women should take heed of these things and reform themselves.
(3) The third thing is that a woman should not go out wearing perfume. Abu Musa al-Ash'ari (may Allah be pleased with him) narrates that the Prophet (ﷺ) said:
كلُّ عينٍ زانيةٌ ، والمرأةُ إذا استعطَرَت فمرَّت بالمَجلسِ ، فَهيَ كذا وَكذا. يعني زانيةً( صحيح الترمذي:2786)
Translation: "Every eye is adulterous, and when a woman passes by a gathering wearing perfume, she is like this, meaning she is an adulteress."
This hadith contains a severe warning for the woman who goes out wearing perfume. She is called an adulteress because the perfume will attract people to her, meaning she is causing them to be attracted to her. Therefore, there is a severe warning for her.
This is why a woman is allowed to come to the masjid, but if she is wearing perfume, she is not allowed to come. Abu Hurairah (may Allah be pleased with him) says that the Prophet (ﷺ) said:
أيُّما امرأةٍ أصابت بخورًا فلا تشهدنَّ معنا العشاءَ(صحيح أبي داود:4175)
Translation: "A woman who has applied perfume should not join us to the masjid for Isha prayer."
Also, note that she should not wear anything that makes a jingling sound while walking, such as a bangle or anklet, because people will be attracted to the sound. She should not wear anything that attracts people, including attractive clothing or qualities. The Prophet (ﷺ) said about the woman who attracts and the woman who is attracted:
لَا يَدْخُلْنَ الْجَنَّةَ وَلَا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا(مسلم:2128)
Translation: "They will not enter Paradise (Jannah), and they will not even smell its fragrance, even though its fragrance can be smelled from a great distance." ( Sahih Muslim)
While keeping these basic things in mind, a woman should pay attention to the following things while walking on the road:
- The first thing is that a woman should walk on the side of the road because the Prophet (ﷺ) has forbidden women from walking in the middle of the road. Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (ﷺ) said:
ليس لِلنِّساءِ وسَطُ الطَّرِيقِ( السلسلة الصحيحة:856)
Translation: "It is not right for women to walk in the middle of the road." 
- Due to vehicles , it is difficult for everyone to walk in the middle of the road, but on different roads where people walk, women should walk on the side. Abu Usaid Ansari (may Allah be pleased with him) narrates:
أنَّه سَمِعَ رسولَ اللهِ صلَّى اللهُ عليه وسلَّمَ يقولُ وهو خارِجٌ من المسجِدِ، فاختَلَطَ الرِّجالُ مع النِّساءِ في الطَّريقِ، فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ للنِّساءِ: استَأخِرْنَ؛ فإنَّه ليس لَكُنَّ أنْ تَحقُقْنَ الطَّريقَ، عليكُنَّ بحافَاتِ الطَّريقِ. قال: فكانتِ المرأةُ تَلصَقُ بالجِدارِ حتى إنَّ ثَوبَها ليتعلَّقُ بالجِدارِ من لُصوقِها به(سنن ابی داؤد:5272، حسنہ البانی)
Translation: "He heard the Prophet (ﷺ) saying when he came out of the masjid and people were mixed with women on the road, 'O women! Move back, it is not right for you to walk in the middle of the road, it is better for you to walk on the side of the road.' Then women started walking so close to the wall that their clothes (scarves, etc.) would get stuck in the wall."
Observe how eagerly the companions used to act upon any command that came from the Prophet (ﷺ). Subhan Allah.
- An important Islamic rule for women while walking on the road is to keep their eyes downcast. This command is given to men as well, but especially to women. Allah Almighty says:
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ(النور:31)
Translation: "And tell the believing women to lower their gaze and guard their chastity, and not to show off their adornment except what is apparent, and to draw their veils over their chests."
This verse is general for all situations, whether there are strange men or while walking on the road or traveling, a woman should keep her eyes downcast, hide her adornment, and cover her chest with a veil. In short, while walking on the road, a woman should basically follow these things.
- In the light of the mentioned verse, it is also known that a woman should not walk while looking around, glancing at everything, and paying attention to all sides, but rather walk with her head down, eyes downcast, and looking straight ahead, and only look up and pay attention when necessary. Abu Hurairah (may Allah be pleased with him) describes the Prophet's (ﷺ) way of walking:
اتَّبَعْتُ النبيَّ صَلَّى اللهُ عليه وسلَّمَ، وخَرَجَ لِحَاجَتِهِ، فَكانَ لا يَلْتَفِتُ، فَدَنَوْتُ منه(صحيح البخاري:155)
Translation: "The Messenger of Allah (ﷺ) went out once to relieve himself. It was His (ﷺ) noble habit that He (ﷺ) would not look around while walking, so I also reached close to him, following him from behind."
And there are more ahadith that the Prophet (ﷺ) did not look around while walking, like Jabir bin Abdullah (may Allah be pleased with him) narrates:
كان لا يَلْتَفِتُ ورَاءَهُ إذا مَشَى
(صحيح الجامع:4870)
Translation: "The Prophet (ﷺ) did not look back while walking." 
And in one narration, it is said:
كان إذا مَشَى لَم يلتَفِت
(صحيح الجامع :4786)
Translation: "He (ﷺ )did not look around while walking." 
If this is the condition of the Prophet (ﷺ) as a man, then a woman who is completely veiled should be even more sensitive in this matter. 
- It is forbidden for a woman to walk with a thud, i.e., to walk with a loud noise. Allah Almighty says:
وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ (النور:31)
Translation : "And do not walk with a thud so that your hidden adornment is revealed." 
In this verse, a restriction is being placed on the walk of a woman, that she should not walk by striking her feet on the ground, so that the adornment of her feet is revealed or the jingling of her anklets etc. is heard. A woman should walk in a normal gait, in which there is seriousness and dignity.
- A woman's ornament is her modesty, and this ornament should always be with her. When she leaves the house, she should walk with modesty while walking on the road, and not walk like a prostitute, with pride and coquetry. You must have read the story of the two sisters related to Musa's (علیہ السلام) journey to Madiyan, in which the arrival of one of the sisters is mentioned in a certain way:
فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ(القصص:25)
 Translation: "Then one of the two women came to them, walking with modesty." 
Musa (علیہ السلام) had prayed to Allah for goodness, Allah accepted the prayer, and one of the two sisters came to Musa (علیہ السلام) with modesty and said, 
"My father is calling you so that you can pay for the water you gave to our animals."
- No one, whether a woman or a man, is allowed to walk with pride and arrogance on Allah's earth. And a woman is a delicate species, she should walk with even more humility than a man, and Allah does not like the arrogant attitude at all, so He has forbidden His servants from walking with arrogance on the earth, and as a lesson, the incident of the Bani-israeel (children of Israel) is also worth seeing. Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (ﷺ) said:
بيْنَما رَجُلٌ يَمْشِي في حُلَّةٍ، تُعْجِبُهُ نَفْسُهُ، مُرَجِّلٌ جُمَّتَهُ، إِذْ خَسَفَ اللَّهُ بِهِ، فَهو يَتَجَلْجَلُ إلى يَومِ القِيَامَةِ(صحيح البخاري:5789)
 Translation: "(In the children of Israel) a person was walking with a pair of shoes, with pride and arrogance, with his hair combed, when Allah Almighty buried him in the earth, now he will be tossing and turning in it until the Day of Resurrection (Qiyamah)."
- While walking on the road, a woman may pass by many people, in such a situation, is it okay for a woman to greet a strange man or for a man to greet a woman?  
Sahl (may Allah be pleased with him) narrates:
كُنَّا نَفْرَحُ يَومَ الجُمُعَةِ قُلتُ: ولِمَ؟ قالَ: كَانَتْ لَنَا عَجُوزٌ، تُرْسِلُ إلى بُضَاعَةَ - قالَ ابنُ مَسْلَمَةَ: نَخْلٍ بالمَدِينَةِ - فَتَأْخُذُ مِن أُصُولِ السِّلْقِ، فَتَطْرَحُهُ في قِدْرٍ، وتُكَرْكِرُ حَبَّاتٍ مِن شَعِيرٍ، فَإِذَا صَلَّيْنَا الجُمُعَةَ انْصَرَفْنَا، ونُسَلِّمُ عَلَيْهَا فَتُقَدِّمُهُ إلَيْنَا، فَنَفْرَحُ مِن أجْلِهِ، وما كُنَّا نَقِيلُ ولَا نَتَغَدَّى إلَّا بَعْدَ الجُمُعَةِ(صحيح البخاري:6248)
Translation : "We used to be happy on Friday." I asked why? He said, "We had an old woman who used to go to Bada'ah." Ibn Salma said, "Bada'ah was a palm grove of Madinah." Then she used to bring back beets and put them in a pot and mix some crushed wheat (in it). When we finished the Friday prayer, we used to come to greet (Salaam) her, and she used to serve us this beetroot mixed with flour. We used to be happy on Friday for this reason, and we used to have our qailulah (mid-day meal) after Friday." 
This hadith shows that men can greet women, that's why Imam Bukhari has titled the chapter 
(بَابُ تَسْلِيمِ الرِّجَالِ عَلَى النِّسَاءِ، وَالنِّسَاءِ عَلَى الرِّجَالِ)
(Chapter: Men greeting women and women greeting men). 
The Prophet (ﷺ) also used to greet women.
Shahr bin Haushab says that Asma bint Yazid (may Allah be pleased with her) informed him:
مرَّ علينا النبيُّ صلَّى اللهُ عليهِ وسلَّمَ في نسوةٍ، فسلَّم علينا( صحيح أبي داود:5204)
Translation : 'The Prophet (ﷺ) passed by us women and greeted us.' 
Umm Hani bint Abi Talib, who was the Prophet's (ﷺ) cousin sister, greeted him (on the occasion of the conquest of Makkah) despite being a non-mahram relative. (See Bukhari: 6158)
The summary of all these things is that a woman can greet a man and a man can greet a woman when there is no fear of fitnah (temptation), such as from a distance or in the presence of women and men's gatherings or in the presence of a mahram. But if there is a fear of fitnah, it is better to avoid greeting. And it should be known that greeting is not obligatory, it is a Sunnah. 
Final Word 
Allah has created women with a completely different structure and characteristics from men, so women are called the embodiment of veils, and veils should always be prominent in their lives. This veil should be reflected in their clothing, gait, dealings, and conversation. In the above lines, some important issues related to women's walking have been mentioned, and there may be more issues, but the basic things have been mentioned. Along with this, women should also know that they should not go out wearing fashionable clothes, revealing clothes, clothes of fame, and clothes of obscene women, as this will spread mischief and the woman will also be sinful. Similarly, they should not go out wearing heel sandals, laughing and joking while walking, talking loudly without necessity, walking while talking on the mobile phone, stopping and greeting unnecessarily in a crowd of people, and looking at men unnecessarily, etc. are not suitable for women. Women should not imitate men, it is a cause of curse. 
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:" لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ، وَالْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ(صحيح البخاري:5885)
Translation: Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) cursed those men who imitate women in their gait and those women who imitate men in their gait.  
Nor should a Muslim woman imitate any reprehensible or obscene thing or trait of a disbelieving or obscene woman. And it should be known that a woman can go alone for a short distance, but if she has to travel to another place, it is not permissible to travel without a mahram. Rather, even in times of necessity, a woman should not go alone to unsafe places, no matter how close they are. Nowadays, people travel even short distances by vehicle, in which case women should sit away from men in the vehicle. And it is sad to say that some women sit on motorcycles with non-mahram men, this act is not permissible. I pray to Allah Almighty to give Muslim mothers and sisters the ability to follow the religion, to adopt Islamic veils, and to move within Islamic limits. Amin.

Etiquettes of Asking Questions to Scholars

 ❓Etiquettes of Asking Questions to Scholars"❓
Written by📝: Respected Shaykh Maqbool Ahmad Salfi Hafizahu Allah (May Allah Preserve and Protect him) , 
(( Jeddah Dawah Center Hayya as Salamah, Saudi Arabia ))

Scholarly knowledge is a sacred trust, and when we ask a Scholar a question related to Sharia, we must observe certain etiquettes. Here are some Guiding Principles:
(1) Begin with Salutations(Salam): Many people start asking questions without Greeting the Scholar. This is incorrect. We should start with a proper greeting, writing "Assalamu alaikum", "Assalamu Alaikum wa Rahmatullah", or "Assalamu Alaikum wa Rahmatullahi wa Barkatuhu". Some people are seen writing incomplete greetings in English or incorrect greetings in Urdu. You can write the greeting in three ways...  
(2) Show Respect in your address: When we speak to a worldly dignitary, we speak with great Respect and consideration for their position and status. However, many people forget to observe the same etiquette when asking Scholars questions. When asking a Scholar a question, We should consider their position and address them with appropriate titles such as "Maulana" or "Shaykh". Addressing a Scholar simply by their name is incorrect.
(3) Ask Concise and clear Questions: We often prolong our questions, but sometimes the issue remains unclear. Therefore, before asking a question, think carefully and select appropriate Words to ask a clear and concise question. Also, Read your Question again to ensure it is clear, and then send it to the Scholar. 
(4) Value Time: Only ask Necessary Questions, and Avoid unnecessary, pointless, and vague questions that waste the Scholar's Time. Time is very precious, so preserve your own time and that of others.
(5) Ask ONE Question at a Time: We often ask multiple questions to Scholars at once, which is a big mistake. You have the convenience of social media, which allows you to connect with even the busiest Scholars. This is a Great Blessing, so use it appropriately. When asking a question to a Scholar, ask only One question at a time. Scholars who guide people on social media receive many Questions from people like You, and they have to Answer them all. They also have their own Responsibilities and essential tasks to attend to.
(6) Avoid haste when asking Questions: Social media has made people impatient, and they want instant answers to their questions, even Religious ones. This is against the etiquette of seeking knowledge. Haste is not suitable in any matter, but it is especially harmful when asking Religious questions.
(7) Contact a local Scholar for Emergency Questions: Sometimes, an urgent question arises that requires immediate attention. Don't send such questions to Scholars on social media and wait for a response. Instead, contact a local Scholar in your area and ask them directly.
(8) Don't hide facts when asking questions: Sometimes, people ask questions deceitfully to get a Fatwa that suits their desires. They hide the Truth and present the question in a way that gets them the desired answer. Remember that Allah sees your intentions and actions.
(9) Accept the Truth when it is revealed: If you receive a Fatwa from a Scholar that is based on the Quran and Hadith, accept it even if it goes against your desires. We must act on the guidance we receive from scholars, even if it contradicts our wishes.
(10) Show Gratitude to those who Guide you: When someone takes the time to answer your questions and guide you, show appreciation by saying "Jazak Allah khair" or "May Allah Reward you".
(11) Seek Guidance from others if you don't receive an Answer: If you don't receive an answer from one Scholar, seek guidance from another. In today's globalized world, it is easy to connect with scholars from anywhere and seek their guidance.
(12) Obtain written Fatwa's from Authentic Institutions: For Important issues like Divorce, Inheritance, or Business Disputes, obtain written Fatwa's from Reputable institutions in your area. This will help you resolve the issue with evidence and proof.
Finally, I pray to Allah Almighty to grant us the ability to seek Knowledge from Scholars(Ulema) with Respect and Humility, and to enable us to act upon the knowledge we acquire.

The Ruling on Selling Human Organs

 "The Ruling on Selling Human Organs"
📝 Written by:  🎓 Shaykh Maqbool Ahmad Salafi , Jeddah Dawah Center, Hayya As-Salamah, Saudi Arabia 

It is not permissible in Shariah for a person to sell any part of their body, no matter how dire the circumstances may be. This means that a person cannot sell their blood, flesh, eyes, kidneys, or any other organ. There are several reasons for this:
(1) The first point is that a person can only sell what they own, and they do not own their body parts, so they cannot sell them.
(2) All human organs are worthy of respect and dignity, and selling them would be against that dignity.
(3) If the sale of human organs were permissible, it would put humans in grave danger.
(4) Allah has honored humanity:
{وَلَقَدْ كَرَّمْنَا بَنِي آَدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْاِيلً } [الإسراء:70]،
Translation: 'And We have honored the children of Adam, and carried them on land and sea, and provided them with good things, and preferred them over many of Our creations.'
 Selling organs is a violation of human dignity.
(5) Islam has provided the best system for human health, which even saves us from minor harm. How can it be possible to put human health at risk by selling organs? The aforementioned reasons tell us that the human body should remain in its natural state until death. However, it is important to note that organs like blood, eyes, kidneys, etc. can be donated, subject to certain conditions:
- The donated organ should be one that provides more benefit and less harm, and is replaceable.
- It is forbidden to transfer organs that are essential for life, such as transplanting a living person's heart into another person's body.
- It is also forbidden to transfer an organ that would render the donor's life useless or severely impaired.
- With the deceased person's consent, their organs can be donated after death.
- If a person's organ is removed due to disease, it can be donated to someone else for their benefit.
Donating an organ is not equivalent to selling it, nor is it against human dignity. Rather, it is a form of charity and cooperation with another Muslim brother in need. 
واللہ اعلم .

The Deception of Barelvis in the Matter of Seeking Assistance"

 The Deception of Barelvis in the Matter of Seeking Assistance"
✍️ Written by:  🎓 Shaykh Maqbool Ahmed Salafi, Jeddah Dawah Center, As Salamah - Saudi Arabia 
〰️🌸🍃🌸🍃🌸〰️

Barelivism is a way of seeking help from someone other than Allah, prostrating to someone other than Allah, considering someone other than Allah as a problem solver and a fulfiller of needs. Therefore, when Barelvis ask for children, wealth, and protection from calamities, they call upon the dead. They seek children, rain, wealth, rather everything from the dead, and in times of hardship, they call upon someone other than Allah. This is why all their attention is focused on graves, shrines, and the dead. However, this is the path of Shirk that leads to Hell. 
When they are presented with the commandments of Allah and the sayings of the Prophet (peace be upon Him), instead of accepting the Truth, they refute the one who preaches the truth and present false arguments to support their beliefs. In this article, I will expose the reality of one of their false arguments. The issue is that when we tell Barelvis not to seek help from anyone other than Allah, they respond by saying, "Then why do you ask your mother for food, your father for money, and a tailor for clothes? Etc." They present many such arguments. However, the response of the Barelvis is completely false. Let us understand the reality of this argument.
 Seeking help, which is called 'istianat' in Arabic, has two types. 
(1) The first type of istianat is 'ma taht al-asbab', which means seeking help from others in matters that are within their power and capability, such as asking a mother for food, a father for money, or a tailor for clothes. These individuals have the authority and ability to provide these things, so it is permissible to seek help from them in these matters. However, they do not have the power to grant children, hence we cannot ask them for children.
(2) The second type of istianat is 'ma fawq al-asbab', which means seeking help from someone other than Allah in matters that are beyond their power and capability, or seeking something from someone who does not have the authority to provide it. This is Shirk, and we should only ask Allah for such things. There are two types of seeking help, but Barelvis mix them up and deceive people by saying that it is permissible to seek help from someone other than Allah. However, we know that we can only ask creatures for things that Allah has given them the power to provide, which is related to the first type of istianat. We cannot ask creatures for things that Allah has not given them the power to provide.
For example, consider a hadith from Bukhari. The Prophet (peace be upon Him) said to his daughter Fatimah (may Allah be pleased with Her):
يَا فَاطِمَةُ بنْتَ مُحَمَّدٍ، سَلِينِي ما شِئْتِ مِن مَالِي، لا أُغْنِي عَنْكِ مِنَ اللَّهِ شيئًا.(صحيح البخاري:4771)
 "O Fatimah, take whatever you want from my wealth, but in the court of Allah, I cannot benefit you at all." The Prophet (peace be upon Him) had the authority to give wealth in this world, so he told His daughter to take whatever she needed, but in the hereafter, He could not benefit her at all. This shows that we cannot ask creatures for things that Allah has not given them the power to provide.
Now, after udnerstanding the above, if someone asks why seeking help from someone other than Allah is Shirk, the answer is that du'a (supplication) is a form of Worship, and all forms of worship are solely for Allah alone. 
Nu'man bin Bashir (may Allah be pleased with Him) reported that the Prophet (peace be upon Him) said: 
الدُّعَاءُ هُوَ الْعِبَادَةُ "، ثُمَّ قَرَأَ: وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ سورة غافر آية 60 ". (سنن ترمذی:3372، صححہ البانی)
"Dua (supplication) is worship." Then He recited the verse: 
«وقال ربكم ادعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين»
"And your Lord says: 'Call upon Me, I will respond to your invocation. Indeed, those who are too proud to worship Me will enter Hell humiliated.'" (Ghafir: 60)
This narration combines a Hadith and a Quranic verse. The hadith shows that dua is a form of worship, and we know that all forms of worship are solely for Allah's sake. This means that calling upon anyone other than Allah is contrary to worship, which is considered Shirk.
The Quranic verse also shows that we should only call upon Allah, and He will respond to our dua. Those who do not call upon Allah will be thrown into Hell. This is why Allah has commanded us at multiple places to worship only Him, such as in the verse:
وَقَضٰی رَبُّکَ اَنْ لَّا تَعْبُدُوْا اِلَّا اِیَّاہُ(الاسراء :23) 
 "And your Lord has decreed that you worship none but Him." (Al-Isra: 23)
Someone may ask, "Then why has Allah commanded us to seek Wasila (intercession) or seek help from salah (prayer)?"
A Barelvi even said that Allah had prescribed 50 prayers obligatory, but due to Moosa's (peace be upon him) request, they were reduced to 5. So, why do you pray only 5 times? Why don't you pray 50 times?
Let it be clear that we do not pray five times because of Musa (peace be upon him), but because Allah has commanded us to do so. Allah has prescribed five daily prayers obligatory, and we follow this command.
Secondly, there are three types of wasila (intercession) that are permissible for us to use when calling upon Allah:
1. First wasila: Using Allah's beautiful names (Asma-ul-Husna) as wasila, we can call upon Allah through His names.
2. Second wasila: Our good deeds, we can call upon Allah by our good deeds, just like the three people who were trapped in the cave used their good deeds as wasila.  
3. Third wasila: Living righteous monotheist people, we can ask a living pious and righteous person to pray for us, just like the noble companions asked the Prophet (peace be upon him) to pray for them during his lifetime, and like Umar (may Allah be pleased with him) asked Abbas (may Allah be pleased with him), the uncle of the Prophet (peace be upon him), to pray for them, and like we say to living people, "include me in your prayers" or "Pray for me", this wasila is permissible.
Any other type of wasila, such as using the wasila of a creature or a dead person, is not permissible. Those who use such wasila, like saying “accept my prayers through prophet’s wasila,” or “accept my prayers through saint’s blessings”, are doing something that is not permissible.
The verse in Surah Ma'idah that commands us to use wasila means that we should use our good deeds as wasila to Allah, and similarly, seeking help from prayer is also a form of using good deeds as wasila, which is a permissible type of wasila.
In conclusion, a believer should only call upon Allah for help, as Allah and His Messenger have commanded us. Let’s see below some of the evidences and reform our beliefs and actions according.
We recite the verse 
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
"You alone do we worship, and You alone do we ask for help" in every rak'ah of our prayer, which means we promise Allah that we will not seek help from anyone else, but only from Him. This verse prohibits us from seeking help from anyone other than Allah. 
And Allah has clearly forbidden us from calling upon anyone other than Him, saying:
وَلَا تَدْعُ مِنْ دُونِ اللَّـهِ مَا لَا يَنْفَعُكَ وَلَا يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ(یونس:106)
 'And do not call upon anyone besides Allah who cannot benefit or harm you, for if you do so, you will be among the wrongdoers.'  
Allah has made it clear that the dead you call upon for help cannot even answer your call until the Day of Resurrection, Allah says:
وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّـهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ * وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ(الاحقاف:5-6)
"And who is more astray than those who call upon others besides Allah, who will not answer their prayers until the Day of Resurrection, and who are even unaware of their calls, and when all will be gathered, they will become their enemies and reject their worship. Similarly' . the Prophet (peace be upon him) taught us that when you ask, ask Allah, and when you seek help, seek it from Allah. As the Prophet (peace be upon him) said:
إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ(ترمذی:2516، صححہ البانی)
'When you ask, ask only from Allah, and when you seek help, seek only from Allah.' He also said: 
وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ۔
'Know that if the entire ummah gathers to benefit you, they cannot benefit you more than what Allah has decreed for you, and if they gather to harm you, they cannot harm you more than what Allah has decreed for you.'
 A Muslim should believe that no one besides Allah has the power to benefit or harm them.
Therefore, in all matters, we should only call upon Allah. And when we help each other in worldly affairs, it is a separate matter, and Allah and His Messenger have commanded us to cooperate in good deeds. Allah says: 
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ(المائدۃ:2)
 'Cooperate in righteousness and piety, but do not cooperate in sin and aggression.'  
And the Prophet (peace be upon him) said:
ما أَرَى بَأْسًا مَنِ اسْتَطَاعَ مِنكُم أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ.(صحيح مسلم:2199)
 'Whoever among you can benefit their brother, let them do so, without hesitation.'
🤲 Finally, I pray to Allah to keep us steadfast on the path of Tawhid, to protect us from Shirk and innovation, and to guide those Muslims who have gone astray

Death: The Best Preacher and Advisor

Death: The Best Preacher and Advisor
Written by: Sheikh Maqbool Ahmed Salfi, Jeddah Dawah Center, As-Salamah - Saudi Arabia 

One of the signs of the nearness of Qiyamah (Judgment Day) is the speed of time and its contraction, so that news from one corner of the world reaches the other corner in an instant. Today's situation is such that any incident that occurs in the world spreads across the globe in a moment, and everyone becomes aware of it in no time.
Death has been a part of life since the beginning of creation, and every era has buried its dead. This process has continued uninterrupted since the beginning of creation. However, there is a big difference between the death of the past and the death of today. In the past, people used to be shaken by a single death, while today we see hundreds of deaths and do not take any lesson from them.
We hear and read news of death every moment on social media, and we see horrific scenes of murder and bloodshed. We see life as fleeting and death as common and abundant, which makes our hearts hard and resistant to advice.

There is a big difference between the death of the past and the death of today. In the past, people used to be shaken by a single death, while today we see hundreds of deaths and do not take any lesson from them. We hear and read news of death every moment on social media, and we see horrific scenes of murder and bloodshed. We see life as fleeting and death as common and abundant, which makes our hearts hard and resistant to advice.
Death is a great advisor, and that is why the Prophet (peace be upon him) has commanded us to remember death frequently, so that we may develop a sense of accountability for the Hereafter, become disillusioned with the worldly life, and cultivate a desire to do good deeds and avoid evil ones. Visiting graves, even without a funeral, is also recommended, so that we may take heed and prepare for our own death.
Let us reflect on the prayer recited during a visit to the graveyard. If we ponder over it thoughtfully, we will realize that we too are among the dead, lying alone in our graves, and that we too will be questioned by Munkar and Nakeer (the angels of death). We too can fall prey to the temptations of them grave and its isolation. 
Here are the three prayers mentioned in Sahih Muslim, with slight variations in wording:
1- السَّلَامُ علَيْكُم أَهْلَ الدِّيَارِ مِنَ المُؤْمِنِينَ وَالْمُسْلِمِينَ، وإنَّا، إنْ شَاءَ اللَّهُ لَلَاحِقُونَ، أَسْأَلُ اللَّهَ لَنَا وَلَكُمُ العَافِيَةَ{صحيح مسلم:975}
Translation: "Peace be upon you, O believers and Muslims, and we will join you, Allah willing. We pray for forgiveness and safety for ourselves and you."
2- السَّلَامُ علَى أَهْلِ الدِّيَارِ مِنَ المُؤْمِنِينَ وَالْمُسْلِمِينَ، وَيَرْحَمُ اللَّهُ المُسْتَقْدِمِينَ مِنَّا وَالْمُسْتَأْخِرِينَ، وإنَّا إنْ شَاءَ اللَّهُ بكُمْ لَلَاحِقُونَ{صحيح مسلم:974}.
 Translation: "Peace be upo the believers and Muslims of these households, may Allah have mercy on us and on you, and may we join you, Allah willing."
3-السَّلَامُ علَيْكُم دَارَ قَوْمٍ مُؤْمِنِينَ، وَأَتَاكُمْ ما تُوعَدُونَ غَدًا، مُؤَجَّلُونَ، وإنَّا، إنْ شَاءَ اللَّهُ، بكُمْ لَاحِقُونَ، اللَّهُمَّ، اغْفِرْ لأَهْلِ بَقِيعِ الغَرْقَدِ{صحيح مسلم:974}
Translation: "O households of believers! Peace be upon you, and may Allah grant you salvation. What was promised to you has come to pass, and we too will join you, Allah  willing. O Allah, forgive the inhabitants of Baqi' al-Gharqad (a cemetery in Medina)."
In these prayers, the Prophet (peace be upon him) has taught us two things: first, to pray for forgiveness and safety for the deceased, and second, to acknowledge that we will soon join them, God willing. When we visit the graveyard and recite these prayers, do we not realize the transience of this world, the reality of the Hereafter, and the certainty of death? Do we not feel that, despite our physical presence in the graveyard, our reality is similar to that of the dead? That is why I say that death is a great preacher and advisor, it does not deliver long sermons or write lengthy treatises, but it teaches us valuable lessons through its mere presence.
There are countless lessons hidden in death, but only those who are willing to learn can benefit from them. 
There is a world of advice in the lap of death and the funeral of the deceased. A beautiful body, a strong and healthy person, who once spread light and joy in the world, is now lying helpless and motionless. His condition is so fragile and delicate that he needs others to perform his final rites, like bathing, shrouding, and burying him. The oppressor's desires have been fulfilled, but severe punishments await him, while the righteous person has passed away, but the blessings of the Hereafter await him.
Many people who were once wealthy and influential are now lying alone in their graves, with no one to mourn their loss. They had everything in life, but now they have nothing - no home, no clothes, no wealth, no relationships, no helpers. Yet, many prayers and blessings are being recited for them, and they are enjoying the blessings of the Hereafter in their dark and narrow graves.
Therefore, my Muslim brothers! Death is not just a passing event, but it contains countless lessons and warnings for us. Let us learn from death and prepare for our own departure from this world. Let us soften our hearts and become pious, so that we may benefit from the lessons of death. To learn from death, we need to not only soften our hearts but also become habitual in worshiping Allah and become embodiments of taqwa (piety). One who is negligent in worship and disobedient to Allah's commands can never learn from death, nor can their heart be moved to tears.
May Allah soften our hearts and guide us on the path of Taqwa. Amin.

Women and men's prayer is no different

 Women and men's prayer is no different
 ================
✍Written by: Sheikh Maqbool Ahmad Salafi Hafizahullah , Jeddah Da'wah Center - Saudi Arabia 

It has become common among the people that women's prayer is different from men's, whereas the reality is that women's prayer is exactly the same as men's, meaning women should also perform their prayer in the same manner as men.
I will clarify this in the light of religious texts so that you can be convinced that women should also perform their prayer like men. Firstly, I want to present an experiment and observation to prepare you to understand the logical arguments.
This is that the concept of separate prayer for women in our society is a later development. Since people started following others besides Prophet Muhammad (peace be upon him) and imitating them, the followers of these leaders started performing separate prayers. The scholars who follow these leaders have created a complete and specific artificial method for women to perform their prayer.
They have made everything different for women, such as raising their hands, folding their hands, bowing, prostrating, and sitting. However, many of us have visited the holy cities and seen Arab women performing prayer like men. These Arab women have been performing prayer like men since the time of Prophet (peace be upon him) and his companions.
This is where Islam originated and spread to the world, so the method of prayer here gives us awareness that the correct and original method of women's prayer is the same as Arab women are performing. It's not just Arab women who perform prayer like men, but wherever there are sisters who act upon Quran and Hadith, leaving aside imitation, they perform their prayer like men.
The Prophet Muhammad (peace be upon him) has taught only one method of prayer, and he has not taught separate methods for men and women. 
Now let's move on to the arguments. First, let's look at the Quran. Allah has revealed only one book, the Quran, in which all the verses include both men and women. It's not like there's a separate Quran for women and a separate Quran for men. However, if a verse is specific to a woman or a man, it will be considered specific to that person, but if it's not specific, then men and women are both included.
Similarly, the Hadith also has the same situation. In the six most authentic books of Hadith (Bukhari, Muslim, Abu Dawood, Nisai, Tirmidhi, and Ibn Majah), each book has a chapter on prayer. Under this chapter, from start to finish, all the details of prayer, including rakats, qualities, and supplications, are mentioned. If we collect these Hadiths, they will be in the hundreds, but not a single Hadith says that men's prayer is separate from women's prayer.
A woman asked a question to the famous Hanafi institution "Al-Jamia-tul-Banuriyah Al-Islamiyah" in Pakistan, saying that she wants to know the reference for women's prayer in Islam, just like she is starting to learn. She only wants references from the six authentic books (only about prostration and tashahhud). The institution replied that asking for references from the six authentic books is a great audacity. They wrote that the questioner should read the prayer method from "Bahishti Zewar" and perform the prayer according to that method. In short, you can see this fatwa on the institution's website ((https://www.onlinefatawa.com)) under ID 32164.
From this fatwa, you can understand that those who say that women have a separate prayer method do not have a single argument from the authentic books of Hadith.
Now understand a basic point that women are also equal to men in Islamic issues, meaning that whatever command Allah has given, it includes women as well, except for specific commands that are specific to men or women.
The Prophet (peace be upon him) said: 
إنما النساء شقائق الرجال(السلسلة الصحيحة:2863)
Translation: Women are like men in terms of religious rules.
Keeping this command of the Prophet (peace be upon him) in mind, let's look at his important command regarding the prayer of men and women. 
Abu Sulaiman Malik bin Huwairith (may Allah be pleased with him) narrated:
أَتَيْنَا النبيَّ صَلَّى اللهُ عليه وسلَّمَ، ونَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فأقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً، فَظَنَّ أنَّا اشْتَقْنَا أهْلَنَا، وسَأَلَنَا عَمَّنْ تَرَكْنَا في أهْلِنَا، فأخْبَرْنَاهُ، وكانَ رَفِيقًا رَحِيمًا، فَقَالَ: ارْجِعُوا إلى أهْلِيكُمْ، فَعَلِّمُوهُمْ ومُرُوهُمْ، وصَلُّوا كما رَأَيْتُمُونِي أُصَلِّي، وإذَا حَضَرَتِ الصَّلَاةُ، فَلْيُؤَذِّنْ لَكُمْ أحَدُكُمْ، ثُمَّ لِيَؤُمَّكُمْ أكْبَرُكُمْ
(صحيح البخاري:6008، 7246، 631)
 Translation: We came to Madinah in the service of the Prophet (peace be upon him) and we were all young and of the same age. We stayed with the Prophet (peace be upon him) for twenty days. Then the Prophet (peace be upon him) thought that we might be missing our families, so he asked us about those whom we had left behind in our homes. We told him the whole story. He was very kind and compassionate. He said, "Go back to your homes and teach your people about religion and tell them, and pray as you have seen me praying. When the time for prayer comes, one of you should call the azan, and the eldest among you should lead the prayer."
Looking deeply at this Hadith, it becomes clear that some Companions learned the method of prayer and religion from the Prophet (peace be upon him) and went back home. He commanded them to go and teach these things to their family members, including their wives. If the method of women's prayer was different, the Prophet (peace be upon him) would have explained it clearly, saying, "You men pray like me, and teach your women to pray separately." But he didn't say that. This Hadith "Pray as you have seen me praying" is decisive in this matter. Moreover, this Hadith is general and includes women as well, because women are like men in terms of religious rules, as you have already seen the evidence for this above. 
The above Hadith  "وصَلُّوا كما رَأَيْتُمُونِي أُصَلِّي"  "Pray as you have seen me praying" is mentioned in Sahih Bukhari at three places. Now, let's look at a clear Hadith from Sahih Muslim that states that men's and women's prayers are exactly the same.
Sahih Muslim narrates from Sahl bin Sa'd (may Allah be pleased with him):  
ولقَدْ رَأَيْتُ رَسولَ اللهِ صَلَّى اللَّهُ عليه وسلَّمَ قَامَ عليه فَكَبَّرَ وكَبَّرَ النَّاسُ ورَاءَهُ، وهو علَى المِنْبَرِ، ثُمَّ رَفَعَ فَنَزَلَ القَهْقَرَى حتَّى سَجَدَ في أصْلِ المِنْبَرِ، ثُمَّ عَادَ، حتَّى فَرَغَ مِن آخِرِ صَلَاتِهِ، ثُمَّ أقْبَلَ علَى النَّاسِ فَقالَ: يا أيُّها النَّاسُ إنِّي صَنَعْتُ هذا لِتَأْتَمُّوا بي، ولِتَعَلَّمُوا صَلَاتِي
(صحيح مسلم:1216) 
Translation: The Messenger of Allah (peace be upon him) stood on the (pulpit) and said the takbir, and the people said the takbir behind him, and he performed the prayer on the pulpit. Then he came down and prostrated at the base of the pulpit, then he turned and faced the people and said: "O people! I did this so that you may follow me and learn how to pray like me."
This Hadith shows that the Prophet (peace be upon him) climbed the pulpit to teach the Companions how to pray, so that they could clearly see the quality and manner of the prayer. We also know that women used to pray behind him in the Prophet's Mosque. When he finished praying on the pulpit, he addressed the Companions and said: "O people! I did this so that you may follow me and learn how to pray like me." Was this clear command not for women? And was the prayer he performed on the pulpit not for women? Yes, it was. The Prophet's (peace be upon him) actions on the pulpit and his clear command to learn the prayer from him clearly indicate that men's and women's prayers are exactly the same.
If there was a difference in the method of women's prayer, the Prophet (peace be upon him) would have taught women separately when he taught men on the pulpit in the Prophet's Masjid Al-Navabi, but he did not do so, which is strong evidence that women will pray like men.
Prayer is a matter of worship, and Jibreel (peace be upon him) descended from heaven to teach the Prophet (peace be upon him) how to pray and informed him of the times of prayer.
Sahih Bukhari narrates from Abu Mas'ood (may Allah be pleased with him) that he heard the Messenger of Allah (peace be upon him) say: 
سَمِعْتُ رَسولَ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ يقولُ: نَزَلَ جِبْرِيلُ فأمَّنِي، فَصَلَّيْتُ معهُ، ثُمَّ صَلَّيْتُ معهُ، ثُمَّ صَلَّيْتُ معهُ، ثُمَّ صَلَّيْتُ معهُ، ثُمَّ صَلَّيْتُ معهُ يَحْسُبُ بأَصَابِعِهِ خَمْسَ صَلَوَاتٍ
(صحيح البخاري:3221)
Translation : "Jibreel (peace be upon him) came down and prayed with me, and I prayed with him, then he prayed with me, then I prayed with him, then I prayed with him, and he counted the five prayers on his fingers."
Prayer is a worship that cannot be performed according to one's own will, it has been revealed by Allah. How can any imam or scholar have the authority to describe a separate method of prayer for women two hundred or three hundred years after the Prophet's (peace be upon him) death? Or how can any follower have the permission to worship Allah according to the sayings of scholars, leaving the Hadith of the Prophet (peace be upon him)? We see that in the Hanafi school, women's prayers are described as completely different from men's. This is an innovation in worship and a change in Allah's religion.
الحفظ والاماں
The above-mentioned arguments clearly show that women's prayers are the same as men's. However, I consider it appropriate to mention another specific argument related to women. 
The great Companion Abu al-Darda al-Ansari's wife, Umm al-Darda, may Allah be pleased with her, is mentioned by the Faqih of the Ummah, Amir al-Mu'minin in Hadith, Imam Bukhari, may Allah have mercy on him, in his three books, that Umm al-Darda used to pray like men. Let's learn about this argument with the text of the three books.
First book: In Sahih Bukhari, under the chapter "Bab Sunnat al-Julus fi al-Tashahhud" (Chapter: The Sunnah of Sitting in Tashahhud), Imam Bukhari mentions:
"وكانت ام الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة".
Translation: "Umm al-Darda was a Faqihah (scholar) and she used to sit in her prayer like men."
Second book: Abdul Rahman bin Sulaiman bin Umair al-Shami, may Allah have mercy on him, says:
رَأَيْتُ أُمَّ الدَّرْدَاءِ "تَرْفَعُ يَدَيْهَا فِي الصَّلَاةِ حَذْوَ مَنْكِبَيْهَا حِينَ تَفْتَتِحُ الصَّلَاةَ , وَحِينَ تَرْكَعُ وَإِذَا قَالَ: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ» رَفَعَتْ يَدَيْهَا , وَقَالَتْ:«رَبَّنَا وَلَكَ الْحَمْدُ»(جزء رفع الیدین للبخاري : 24)
Translation: "I saw Umm al-Darda raising her hands up to her shoulders (رفع اليدين) in prayer, when she started the prayer, when she bowed, and when the Imam said 'سمع الله لمن حمده' (Allah hears the one who praises Him), she raised her hands رفع اليدين and said, 'ربنا ولك الحمد' (Our Lord, and to You is the praise)."
Third book: Imam Bukhari mentions the suspended narration in his book al-Tarikh al-Saghir (906) through the chain of Makhul, and Sheikh al-Albani, may Allah have mercy on him, has authenticated its chain in Safwat al-Tafasir on page 189.
This specific Hadith is a specific proof in the chapter of women that women will also pray like men. If someone says that only one woman prayed like men and the rest of the women did not pray like men, it is pure ignorance and shortsightedness. The Hadith does not mention that only one woman prayed like men, but rather the narrator describes the sitting posture of the woman he saw. Here, a big scientific point is also understood that if the prayer of this Companion's wife was against the Sunnah, the narrator would have certainly objected or mentioned that the woman was going against the Sunnah. The narrator's mere description of the posture is proof that the woman's prayer is like that of men, and the women of that era also prayed like men.
In this context, consider a narration from Sahihain regarding prostration, Anas bin Malik, may Allah be pleased with him, narrates that the Prophet, may Allah bless him and grant him peace, said:
اعْتَدِلُوا في السُّجُودِ، ولَا يَبْسُطْ أحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الكَلْبِ(صحيح البخاري:822)
Translation: "Be moderate in prostration, and none of you should spread his arms like dogs."
In this Hadith, the Prophet, may Allah bless him and grant him peace, addressed everyone, saying that none of you should spread your arms like dogs while prostrating. Is the woman not included in this command? Yes, she is. Based on this Hadith, women will also prostrate like men and avoid the posture of dogs while prostrating.
In summary, a woman should pray exactly like a man, and the man who prays like the Messenger of Allah, may Allah bless him and grant him peace. The intention, Iqamah, Takbir, Raf' al-Yadayn, Qiyam, Ruku, Qawmah, Sujud, Jalsa, Qa'dah, and Salam should all be in the light of Hadith, and all these actions are the same for men and women. Just as women will also pray the same number of rak'ahs as men, and recite the same words during prayer as men, there is no difference in rak'ahs, dhikr, and du'a between men and women, and no difference in quality and attributes, because there is no authentic proof of distinction.
I also want to remove the misconceptions of those people who, in the name of modesty and honor of women, create artificial methods of prayer for them. The followers of the sects prohibit their women from going to the masjid, yet they describe a separate method of prayer for women, whereas in the time of the Prophet (peace be upon him), women used to attend the Prophet's Masjid  (Masjid Al-Nabvi) and pray behind the Prophet (peace be upon him). It should have been that the prayer of the women who attended the masjid should have been separate, because they used to pray in the same masjid as men, whereas the Messenger of Allah (peace be upon him) did not describe a separate prayer for women. Indeed, a woman is a woman, she is a thing of modesty and veil, therefore, the Messenger of Allah (peace be upon him) described the suitable rules for women regarding prayer. See some ahadith in this regard:
(1) A woman's prayer at home is better than praying in the masjid. The Prophet (peace be upon him) said: 
صلاةُ المرأةِ في بيتِها أفضلُ من صلاتِها في حجرتِها وصلاتُها في مَخدعِها أفضلُ من صلاتِها في بيتِها(صحيح أبي داود:570)
 Translation: A woman's prayer in her own house is more virtuous than praying in the courtyard, and praying in the courtyard is more virtuous than praying in the room, and praying in the room is more virtuous than praying in the inner room.
(2) A woman can also pray in the masjid, but she should not come with perfume. Zainab Thaqafiya (may Allah be pleased with her) narrates that the Prophet (peace be upon him) said: 
إذا خرجتْ إحْداكنَّ إلى المسجدِ فلا تقْرَبنَّ طِيبًا(صحيح الجامع:501) 
Translation: When any of you women go to the masjid, do not come close to perfume.
(3) A mature woman should not pray without a veil, narrated by Ummul Mu'minin Aisha (may Allah be pleased with her) that the Prophet (peace be upon him) said:
لا يقبلُ اللَّهُ صلاةَ حائضٍ إلَّا بخِمارٍ(صحيح أبي داود:641)
 Translation: Allah does not accept the prayer of a mature woman without a veil.
(4) In the masjid, when men and women pray together, the row of women should be behind the men. Narrated by Sayyiduna Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said:
خَيْرُ صُفُوفِ الرِّجالِ أوَّلُها، وشَرُّها آخِرُها، وخَيْرُ صُفُوفِ النِّساءِ آخِرُها، وشَرُّها أوَّلُها( صحيح مسلم:440)
 Translation: The best row for men is the first row, and the worst row is the last row. And for women, the worst row is the first row (when the rows of men are near them) and the best row is the last row (which is farthest from men).
(5) A woman cannot lead men in prayer, nor can she raise her voice while praying with men. If the male Imam makes a mistake, she will not make a sound with her tongue at that time, but will alert the Imam to the mistake by clapping her hands. Narrated by Suhail bin Saad (may Allah be pleased with him) that the Prophet (peace be upon him) said:
التسبيحُ للرجالِ، والتصفيحُ للنساءِ (صحيح البخاري:1204)
 Translation: Clapping (in a specific way, one hand on the other) is for women, and saying Subhan Allah is for men.

These commands are all related to protecting women from mischief, safeguarding their chastity and modesty, and taking care of their shyness. The purpose of these commands is not that women's prayers are different from those of men, but rather that women's prayers are the same as men's, but some special commands have been given in their favor, considering their chastity. Some people deceive the Ummah by saying that women are being given separate commands, therefore their prayer is different from men. This is a complete deception. Here, some separate commands are being given to women, considering their chastity, but this does not mean that the method of women's prayer is different from men.
Understand it in this way that the Imam will say the first Takbir Tahrima and start the prayer, whether the follower is a man or a woman, the follower will say Takbir after the Imam and enter the prayer. No follower will say Takbir before the Imam. Then in all the states of prayer, the Imam will be first and the follower will follow the Imam, the one who is more knowledgeable about the Quran among the followers will become the Imam, the ones who are more intelligent and aware among the followers will stand closer to the Imam, then the ones after them, then the ones after them. In the row formation, the bigger men will be in the front, and the children will be in the back rows. Does this mean that men's prayers are also different from men? Absolutely not. These are some commands related to prayer, but the method is the same.
Similarly, there are some special issues related to prayer for women, but their prayer method is also the same as men's.
Some people deceive the Ummah by saying that Hajj should also be performed according to the method of the Prophet (peace be upon him), but in Tawaf and Sa'i, women should not perform Raml (brisk walking) but walk slowly, and there is no separate evidence for women walking slowly. Scholars, considering women's modesty, order them to walk slowly, similarly, the issue of prayer is the same. Due to women's modesty, they are told to pray with their bodies closed. The answer to this is, firstly, it is wrong to compare prayer with Hajj's Tawaf and Sa'i, in Tawaf and Sa'i, a person can talk, eat, laugh, sit if they get tired, etc., but these things are forbidden in prayer, rather, these things will invalidate the prayer.
Secondly, the complete method of praying has been taught to us by the Messenger of Allah (peace be upon him), in which both men and women are included, so there is no need to take the method of prayer from anyone else. And I have already mentioned that in worship, no one will act according to their own will, whereas among the followers, the entire prayer of women is artificial, how can it be correct?
Thirdly, although there is no Marfu' Hadith regarding women not performing Raml, it is proven from numerous narrations. It is narrated from Ayesha (may Allah be pleased with her) in Baihaqi, from Ibn Umar (may Allah be pleased with him), Ibn Abbas (may Allah be pleased with him), and Hasan and Ata' in Musannaf Ibn Abi Shaybah. Ibn al-Mundhir has reported consensus that women do not perform Raml, and consensus is also a proof in religion. But the matter of prayer is different from Raml, here everything is proven from Marfu' Ahadith, i.e., the complete method of prayer from the Messenger of Allah (peace be upon him), and where the method of Muhammad, the Messenger of Allah (peace be upon him), is present, there is no room to adopt anyone else's method or statement. 
The point is that where the Sharia is silent, if the Ummah reaches a consensus on something, then it is a proof, but where the Sharia is present, there is no need for anyone's statement or consensus. Some people deceive by saying that the method of women praying with their bodies closed is narrated from the Salaf, rather, some Marfu' narrations are also found regarding this, some of which are presented. This is not the place to mention and analyze all of them. Try to understand this from a couplet: "When the statement of Mustafa (peace be upon him) is present, do not look at anyone's statement or action."
Allah has ordered following Him and His Messenger in numerous places in the Quran, i.e., religion will be taken only from Allah and His Messenger. Second, regarding the difference in the method of prayer between men and women, whatever evidence is presented, whether it is a statement or a Hadith, nothing is proven and authentic. When something is not proven at all, then it is useless to take evidence from it, rather, you have seen the fatwa of Jamia Banuriya above, according to their account, not a single evidence of difference in men's and women's prayer is found in the six authentic books of Hadith, namely Sahih Sitta, whereas in all these six books, all the Muhaddithin have mentioned all the Marfu' narrations (the method of prayer of the Messenger of Allah) from the beginning to the end of prayer, including all the details, even the smallest aspect of prayer is not left unmentioned.
The rest of the evidences from which the Hanafis argue and consider women's prayer to be different are all unreliable. To know the reality of these, it is beneficial to study the brief book "Is the method of women's prayer different from men?" by Hafiz Salahuddin Yusuf (may Allah have mercy on him). This book has been published by Darussalam and is available on Kitab and Sunnah Dot Com. 
🤲 May Allah grant people the ability to follow the truth and grant all Muslims, men and women, the ability to worship according to the method of the Messenger of Allah (peace be upon him).