What should a woman read from Quran if she has problem getting pregnant?
Recite Verse17 of Surah Maaidah 300 times for 41 days and blow on something sweet. The husband and wife should eat half a piece each of the sweet.
also one can recite the following du’ās for children: رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ (الأنبياء: 89) Leave me not single, though You are the Best of inheritors (Qur’ān 21:89) رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ (آل عمران: 38) O my Lord, grant me a good offspring. You are, indeed, the All-Hearer of invocations (Qur’ān 3:38)
Al-Awwal (The First) Recitation of this name, 1000 times for 40 Fridays will help in getting a child.
It is good if one recites the following Ayah of the Holy Qurān: ربنا هب لنا من ازواجنا و ذرياتنا قرة اعين و اجعلنا للمتقين اماما Oh Allāh Tā`la grant us coolness of our eyes from our spouses and children\(Sura, 25. V.74)
Allāh Tā`la has relates to us in the Qurān the advice of Nūh (Alaihissalam( to his people. Nūh (alaihissalam) had told his people: Seek forgiveness from your lord he will increase you in offspring and wealth (Sura Nūh. Verses, 10/12) This indicates to the fact that if one seeks forgiveness from Allāh Tā`la, Allāh Tā’la will increase him in children and wealth.
• If a barren woman fasts for seven days continuously and invokes “Ya-Musawiru” 21 times on a piece of sweet and makes iftari with it, she will be blessed with a male child. Insha Allah.
• Recite surah al-Fajr (89) at midnight before having sexual intercourse, insha Allah you will get a pious child.
• If you read al-Mutakabbir often then you will get saintliness and blessings. If a man recites it ten times before consummating with his wife then the couple will get a pious male child.
Archive for September, 2010
What should a woman read from Quran if she has problem getting pregnant?
SEX-RELATED ILLNESSES, HEALTH HAZARDS AND
To indulge in any unnatural form of sexual gratification and to prevent the
natural flow of semen results in veneral diseases and other related disorders.
Excessive sex, “filthy” literature, pornographic material, “dirty” thoughts,
fantasizing, etc. Cause a flow of Mazee (liquidish matter preceding semen) to
occur. This results in the semen becoming thin, which in turn causes premature
ejaculation – a vicious chain-reaction of sexual problems!
Moderate (or bare minimum) sexual indulgence is the key to good health and a
Sour foods in abundance causes premature ejaculation.
Sex during fever causes the fever to become excessive and could result in
Immediately after sexual activity, partaking place where the sudden appearance
of any strange person is very likely, is undesirable and causes weakness to the
body and nerves. Besides the harm, no pleasure is derived from such sexual
Sex on a full-stomach results in premature ejaculation. Besides this, weakness of
the stomach, indigestion, swelling of the liver and stomach are some of the
resultant problems of the above-mentioned act.
Curbing the urge to urinate and indulging in sex in this condition cause infection
and harm to the kidneys, bladder and urinary tract. Similarly to suppress the
urge to defaecate and indulge in sex causes piles and other rectal problems.
These should be avoided at all costs.
To indulge in sex when the eye is sore results in the swelling and whitening of
Even when the woman’s eye is sore, sex should be avoided. Hazrat Ummu-Salma
(Radiyallahu-Anhum) reports that if any of the Holy wives’ eyes were sore,
Rasulullah (Sallallahu-Alayhi-Wasallam) would not indulge in intimacy with
them until they were cured. JAMI-E-KABEER
N.B. From this Hadith it is learnt that if the woman is ill or in pain and agony,
sexual intercourse should be avoided. Besides further deterioration of her health,
it may strain relationships between husband and wife and no pleasure or
satisfaction will be derived from such intimacy.
If the woman makes istinja with cold water before sexual intercourse, she will be
aroused and climax quicker than normal. On ine other hand, the man will slow
down and slacken if he makes istinja with cold water. He should thus avoid doing
so immediately before sexual relations.
The following foods adversely affect sexual potency:
1. All sour fruits, 2. Pickles (Achaar), 3. Chutneys, 4. Amli, Vinegar, 6. Red Chillies, 7. “Hot” Spices, 8. Tea, Coffee, Caffeine Products, 9. Saunf
VITAMINS FOR POTENCY
Our food and diet plays the central role in sexual potency or impotency: food is
digested and converted into healthy or unhealthy blood. This blood then is
converted into semen, the lifeblood of man’s sexual activities. It is therefore
imperative that such foods be ingested that become a source of healthy blood
and semen. Such foods that will grant strength to the body. the mind and heart
after sexual indulgence; because sexual indulgence weakens the human body
An assortment of various suitable foods for sexual potency are now presented:
1. Wheat, 2. Chana, 3. Peas, 4. Beans, Rice, 6. Sesame seeds (Tal)
1. Onions, 2. Garlic, 3. Bindha, 4. Pumpkin, Gourds, Turnips, 6. Beetroot, 7.
Carrots, 8. Potato, 9. Ginger, 10. Coconut
1. Grapes, 2. Mango, 3. Pomegrante, 4. Bananas, 5 Figs, 6. Apple, 7. Pineapples, 8. Sweet-Melons, 9. Guavas
NUTS AND SNACKS
1. Cashews, 2. Peanuts, 3. Wallnuts, 4. Chilgoza, Dates, 6. Raisins, 7. Olives, 8.
Sultanas, 9. Honey
1. All Halaal Birds, 2. Chicks (baby chickens), 3. Pigeon, 4. Duck, Fish, 6. Red
Meats, 7. Liver
l. Milk, 2. Sour Milk, 3. Yogurt, 4. Butter, Cheese
1. Black Pepper, 2. Safron, 3. Elachi, 4. Lawang, Jaifal, 6. Itr (Perfumes)
Hazrat Ali (Radiyallahu-Anhum) reports that once a person complained to
Rasulullah (Sallallahu-Alayhi-Wasallam) that he had no children (probably due
to lack of potency). Rasulullah (Sallallahu-Alayhi-Wasallam) advised him to eat
On one occassion Rasulullah (Sallallahu-Alayhi-Wasallam) complained to Hazrat
Jibraeel (Alayhimus-Salaam) about his strength. Hazrat Jibraeel (Alayhimus-
Salaam)replied that he should eat Harisah, for it has the strength of 40 men.
Harisah is a kind of thick soup made of crushed wheat, mixed with meat, butter,
certain spices, etc.
THE DO’S AND DON’TS OF SEXUAL RELATIONS – IN BRIEF
1. Wudhu, miswaak and scent
2. Proper intention
3. Prepare psychologically
5. Recite respective duas
6. Keep in mind correct/preferable times.
7. Keep in mind correct posture
9. Urination after intercourse
10. Cleansing private parts
11. Fresh bath before next intercourse
12. Bath as soon as possible.
13. Conceal private affairs
1. Complete nudity
2. Face Qiblah
3. Stand during intercourse
4. Excessive Speech
5. Gaze at private parts
6. On a full stomach
7. With a full bladder
8. On prohibited nights
10. Excessive indulgence
11. Drink water immediately thereafter
12. Anal sex
13. Sex during menstruation
INTENTION FOR SEXUAL INTERCOURSE
Hazrat Ali (Radiallahu Anhum) is reported to have said in his WASA (advices):
“At the time of sexual intercourse, the following intentions should be made:
1. Protection against zina (adultery)
2. Protection of the gaza from strange women
3. Attainment of pious and upright progeny who will serve Islam.
When intercourse is enjoyed with the correct intentions, then not only is it an act
of physical pleasure, but it also becomes an act of reward and Sawab.
In this regard the gist of a Hadith explains that even intercourse with one’s wife
is rewardable and regarded as Sadaqah. The Sahaba (Radiyallahu-Anhum) were
greatly astounded upon this – that here a man is gratifying his sexual lusts and
desires and yet he is being rewarded for it? Rasulullah (Sallallahu-Alayhi-
Wasallam) explained to them that had this man gratified himself in a haram
manner he would be punished for it, then why should he not be rewarded for
satisfying himself in a Halaal manner? He will certainly be rewarded.
Q. Some Ulama say that it is permissible to donate blood for future use. It is not possible to acquire blood for an emergency by means of on-the-spot donation. Therefore blood can be donated for future emergencies. The argument of these Ulama goes as follows: “…The ruling with regards to donating blood would be that if there is a patient in the throes of death and the doctors say that there is strong hope that a transfusion would save the patient’s life and an urgent appeal for donation is made at the spur of the moment, then one would be permitted to donate blood, otherwise not. However, in view of the challenges facing the medical fraternity in this time and era, this ruling in its essence is not applicable due to the fact that there are stringent regulations that have to be adhered to, before a donor’s blood can be considered suitable for transfusion into a recipient, such as screening donor’s blood for diseases such as HIV, etc. It would thus be difficult to get suitable blood on the spur of the moment.
Therefore one is allowed to donate blood whenever the call for donations is made, even though there may not be at that specific moment an urgent appeal made for a patient……The donor, however, should donate his/her blood with the intention that the blood must be used in times of extreme necessity for someone who is in dire need of it.
There are two reasons for the permissibility of blood transfusion in spite of it constituting the usage of human body part, whereas it has been mentioned that organ transplants are not permissible for the very same reason. The reasons for permissibility of blood transfusion in life-threatening situations are as follows: Firstly, there is hardly any pain felt when removing blood from the body, contrary to that of removing a limb. Secondly, the jurist have given it the same law as the drinking of woman’s milk. It is permissible for a baby to drink the milk of a woman. Milk is produced from blood. So just as it is permissible to drink the milk, it is permissible to use the blood of another person (in dire necessity).
A. We disagree with the permissibility of blood donation. The two arguments presented for permissibility are utterly baseless and even weird. It is ludicrous to compare blood with milk. Blood is najaasat while milk is wholesome. Milk has been created by Allah Ta’ala specifically for the nourishment of the infant, not so blood. It is therefore a gross error to liken blood with mother’s milk. The averment that blood is halaal like milk is palpably baseless. The analogy is devoid of substance. There is no comparison between pure, halaal, wholesome mother’s milk and impure, haraam blood. If woman’s milk is ‘produced from blood’, it does not halaalize blood. It does not render blood taahir (pure and wholesome) like milk. While the milk is halaal tayyib, the blood remains najis.
The averment: “So just as it is permissible to drink the milk, it is permissible to use the blood of another person.”, is absurd. Consumption of the milk is because it is taahir, halaal and tayyib. Above all, its permissibility is by the Decree of Allah Azza Wa Jal. Furthermore, the milk remains halaal and tayyib even after separation from the human being whereas human parts become impure after separation from the body. The introduction of the term ‘just’ is therefore stupid. There is absolutely no common factor for making this weird and ludicrous analogy.
The contention of ‘dire necessity’ comes within the scope of an entirely distinct and separate principle of the Shariah. While it will be correct to say that a haraam substance becomes temporarily permissible on the basis of ‘dire necessity’, the claim that in a situation of ‘dire necessity’ blood becomes halaal because milk is halaal, is unintelligent and ridiculous, and not worthy of intelligent rebuttal. The temporary hillat (permissibility) of an original haraam substance is based solely on the element of ‘dire necessity’. There is no need to fabricate a fictitious, illogical and untenable second basis for a hukm (law) which is the effect of ‘dire necessity’ (Dhuroorat).
The Mufti Sahib who has formulated the incorrect fatwa pertaining to blood transfusion, writes in the very same article: “It is not permissible to donate organs or to have organ transplants done, even if there be a dire necessity for it. The usage of a man’s organs is not permissible because of the nobility and respect of man…..Whether a man is living or dead, it is not permissible to use any part of his body. Firstly due to his respect and secondly, due to the pain and difficulty he undergoes on that limb being removed.”
Despite the element of ‘dire necessity’, the Mufti Sahib has created a distinction between organs and blood. The raison d’etre for the Mufti Sahib’s negation of the use of human organs despite ‘dire necessity’ such as fear of death, is ‘nobility and pain’. Thus, it is clear that ‘dire necessity’ is not an unrestricted principle for halaalizing what is haraam. As far as blood is concerned, the raison d’etre for the prohibition is nobility and najaasat. Blood as part of the human body enjoys the same nobility as body organs while it is inside the human body. After detachment from the body it is najis (impure) just as other human organs are impure after separation from the body.
From this angle, organs and blood have the same raison d’etre for the prohibition. Human blood too may not be flushed down the sewerage drain. It has also to be deposited underground just as is the case with detached human organs. Rasulullah (sallallahu alayhi wasallam) issued a specific instruction to bury the blood which was extracted by the process of Hijaamah (Cupping). Human blood despite its attribute of impurity is not in the same category as urine and faeces. Hence, the ‘after birth’ items despite being najis have to be buried.
The distinction which the respected Mufti Sahib theorized for the purpose of halaalizing blood-donation and blood-storing, is logically and Islamically unsound. Pork becomes permissible on the basis of dire necessity. The element of Dhuroorah overrides all other factors, and the haraam substance is rendered temporarily permissible solely on the basis of ‘dire necessity’. If the principle of Dhuroorah is applied to blood, there is no logical reason why it cannot be extended to organs.
Regarding the element of ‘pain’, it should be understood that lack of pain is not a halaalizer of haraam. Cutting hair and nails is painless. Despite the total absence of pain, it is not permissible to utilize human hair and nails. These items of the human body have to be incumbently buried. Furthermore, if a human organ can be painlessly removed, it does not follow that its utilization is halaal. An eleventh finger is an abnormality. If such an abnormal limb is painlessly removed, its use remains haraam solely on the basis of it having been a part of Insaan (the human being). The same applies to teeth. Human teeth cannot be utilized for any purpose.
Thus, the element of Karaamat (Nobility) of Insaan is the primary consideration for the prohibition of utilization and derivation of benefit from any human part with the exception (Istithna’) of mother’s milk whose permissibility is the effect of Nass-e-Qat’i. The exercise of analogizing blood with milk is both illogic and redundant.
Secondly just as swine flesh may not be stored in freezers for use at a later day in countries where people may still die of starvation, and just as urine may not be stored for future patients who will be in dire need of the urine medicine, and just as faeces may not be stored for future use when they will still discover the medicinal properties of human faeces, so too the impurity of blood may not be acquired by way of ‘donation’ so as to treasure it for future use.
The common denominator of urine, faeces and blood is najaasat. ‘Wonderful’ medicinal properties have already been discovered in human urine. In fact, a Hindu sect in India drinks glasses of their own urine. One of India’s past prime ministers was an ardent advocate of urine-consumption. And, who knows! We may soon have ‘halaal’ urine. It remains to be seen who will win the rights to issue a halaal certificate for urine, and thereafter for medical faeces. Will it be SANHA, the MJC, NIHT, ICSA? The readers can ruminate and juggle their brains to unravel this conundrum.
If today blood-banks are halaaized, then tomorrow there will be no logical reason for haraamizing urine and faeces banks. After all, the human faeces – ‘halaal’ urine and ‘halaal’ excreta – will, for the minimum, bear the designation ‘APPROVED’. Right now can the honourable Mufti Sahib come to terms with urine and faeces banks? If not, then on what basis does he accept blood-banks? If urine and faeces banks are acceptable and halaal to him, for logically there is no reason for differentiating between blood and these coprophilic substances, then we throw in the intellectual towel. Engaging stercoraceous brains defiled with coprophilic tendencies is most demeaning and befits only those whose intellectual capacity has atrophied.
In our glittering, celestial, divine, pure and holy Shariah, there is no scope for elevating Najaasat to the pedestal which pure and wholesome medicine occupies. Thus, blood banks, urine banks and faeces banks are HARAAM, and no ‘halaal’ certificate can ever halaalize accretions of filth.
Rasulullah (sallallahu alayhi wasallam) said: “Allah has not created the shifa’ (cure)
of my Ummah in substances which have been made haraam for them.”
Najaasat (filth/impurity) is a natural attribute of kufr. Imaan repels najaasat since it is the very antithesis of all Imaani attributes of excellence.
It is the natural affinity between najaasat and kufr which draws the western medical establishment irresistibly towards experimentation with filth and impurities. In fact, they savour a coprophilic concept of medical efficacy in impure and filthy substances. It is therefore not at all surprising that despite the existence of millions of varieties of pure and beneficial substances in the plant and stone kingdoms, western medical scientists almost always incline to experiment with filth – blood, urine, faeces, human after-birth substances, diseased cells, and many other items of najaasat.
Aggravating this concept, is their concept of brutality to animals. In the name of medicine they inflict the most horrendous acts of torture and brutality on the dumb creatures of Allah Ta’ala.
Muslims who are being reared in western culture and indoctrinated with the concepts propounded by the western atheists are increasingly accepting the institutions of najaasat and zulm of their western masters and tutors. This evil trend is overwhelming the brains of even the Ulama who search in the avenues of the Shariah for ways to halaalize the filth and brutality of the western medical establishment. The argument of Dhuroorah (dire need) is invariably presented for halaalizing everything which the Shariah has prohibited.
The Qur’aan and the Sunnah unambiguously and emphatically prohibit filth and impurity of all kinds. Rasulullah (sallallahu alayhi wasallam) unequivocally declared the negation of shifa (cure) for his Ummah in all impure and haraam substances. Despite such substances possessing medicinal properties and shifa’, the Shariah has decreed its prohibition in the same way has liquor is banned whilst the Qur’aan acknowledges its ‘many benefits’.
Since filth is prohibited, it does not behove people of Imaan to incline towards medicine of filth nor to aid the process of entrenching in the Ummah medical treatment with filth and haraam. The permissibility of Tadaawi bil haraam (medication with haraam substances) is never the norm for Muslims. It is firstly a permissibility which Taqwa rebuffs. Secondly, it applies to exceptional cases, urgencies and emergencies, and if at such times halaal medication is not available.
The rule of Tadaawi bil haraam was never intended to be a basis for establishing haraam and filthy medication to be a permanent, acceptable and respectable institution as a valid replacement for halaal and wholesome medication. But the erosion of Imaan has made najaasat and haraam acceptable and respectable to Muslims. Thus, filth banks storing najaasat are regarded to be perfectly halaal, and blood transfusions have become the norm. The original element, viz., Dhuroorah (dire need), has been forgotten, in fact abrogated. Initially, the permissibility was conditioned with dire need. No longer nowadays.
A Muslim is a being who has or who is supposed to have yaqeen in the Aqaaid of Islam. Beliefs in Islam are not supposed to be limited to verbal profession. They have to permeate our physical and spiritual beings, and be a living force in our life. We believe that every iota that happens in the universe is with the command and direct intervention of Allah Azza Wa Jal.
We are under obligation to act within the parameters and boundaries of the Shariah. We are not supposed to think like the kuffaar and atheist doctors and scientists whose minds first and foremost dwell towards najaasat for cure and benefit.
Our Fiqah and Shariah, and our entire life must necessarily be blended and painted with the spirit of the Sunnah and conditioned with the demand of our Aqaaid. There is no need to look at kufr and najaasat for our progress and benefit.
When Allah Ta’ala has negated the shifa’ of this Ummah in haraam and najaasat, then it is akin to kufr for Muslims to actively and ardently contrive ways and methods of promoting najis and haraam medicine and medication. The argument of ‘emergency’ has no validity. When an emergency develops, the bridge will be crossed at that time. Muslims are required to have tawakkul, sabr and yaqeen on Allah Ta’ala. He will see us through the emergencies. He is the Creator of the disease and of its cure. Our obligation is to submit to His Commands as we have pledged, while His obligation is to nourish and sustain us as He has promised.
“Those who do not decide by that (Shariah) which Allah has revealed,
verily they are the kaafiroon.” (Qur’aan).
Every court case, especially the so-called ‘landmark’ cases, initiated by Muslim women against their husbands, ex-husbands or the estate of their deceased husbands, has invariably been by such women who publicly display their discontentment for the sacred Law of Allah Ta’ala. With support proffered by murtadd lawyers and other immoral elements, these women reject the dispensation of Allah’s Shariah, and take the route to the kuffaar court for decrees which are in conflict with the Qur’aan and Sunnah, and which allow them to usurp the wealth of their ex-husbands or deceased husbands.
The ears of these women are dinned with the kufr of ‘hardship’ which the Shariah imposes on them at the time of separation. According to the Shariah the woman is entitled to maintenance for only the iddat which is a period of three haidhs (menstrual cycles) for the divorcee, and four months and ten days for the widow, or until delivery of the child if the woman is pregnant. The ignorant women, dissatisfied with this ruling of Allah Ta’ala, reject it and hasten to the secular courts to obtain decrees in terms of kufr law.
When they reject the Law of Allah Ta’ala and opt for the law of kufr, they should understand that they are guilty of irtidaad. They have reneged from Islam and are classified as murtadd. They are no longer Muslim even if they continue performing Salaat. It is not permissible to perform the Janaazah Salaat of the murtadd nor to give her an Islamic burial. Marriage with the murtadd woman is haraam and not valid.
If she later realizes her kufr folly, it will be incumbent for her to first return all the usurped money and to make Taubah and renew her Imaan by reciting the Kalimah. They should understand that the consequence of their rejection of the Divine Shariah is irtidaad. Such kufr cannot be concealed by performing Salaat and going for Hajj or abiding by the other injunctions of Islam.
Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that an injured man with his bloodied body came to Rasulullah (sallallahu alayhi wasallam). When Nabi (sallallahu alayhi wasallam) enquired of his condition, the man said: “A woman passed by me. I cast a lustful gaze at her. Then I continued to stare at her. Without realizing I walked straight into a wall which (miraculously) struck me and reduced me to the condition that you are now seeing.” Rasulullah (sallallahu alayhi wasallam) said: “When Allah desires to do good to a servant, then He hastens the punishment for him in this world.”