368. Can Muslims Pray For Non Muslims

By Asma Bint Shameem

Its allowed to make duaa for non Muslims, generally speaking, 

and treat them kindly, etc

The best duaa for non Muslims is for their hidaayah. 

But it’s not allowed to make duaa for non Muslims for their forgiveness or for Allaah to have mercy on them. 

That’s because of their disbelief in Allaah. 

Proof:

The Jews would pretend to sneeze in the presence of the Prophet Sal Allaahu Alaiyhi wa Sallam in the hope that the Prophet sal Allaahu Alayhi wa sallam would reply to their sneeze “Yarhamukullaah” (May Allaah have mercy on you)

But the Prophet sal Allaahu Alayhi wa sallam would not make that duaa. 

Abu Moosa radhi Allaahu anhu said: 

“The Jews used to sneeze in the presence of the Prophet Sal Allaahu Alaiyhi wa Sallam hoping that he would say to them, “May Allaah have mercy on you,” but he used to say: “May Allaah guide you and set your affairs straight.”.

[Abu Dawood (5038), and by al-Tirmidhi (2739); saheeh by al-Albaani in Saheeh Abi Dawood]

Al-Haafiz said:

“The hadeeth of Abu Moosa indicates that they (non Muslims) are included in the general command to pray for the one who sneezes, but there is a special prayer for them, which is the prayer that they be guided and their affairs set straight. 

There is nothing wrong with that, and it is different from the prayer for Muslims, for they are the ones for whom mercy should be sought, unlike the kuffaar.” [al-Fath (10/604)]

So EXCEPT for asking for forgiveness or mercy, we can duaa for their health, wellbeing, wealth, kids etc. 

We can visit them if they’re sick and help them if they need anything. 

After all, they’re human beings and a Muslim is kind and compassionate towards ALL of Allaah’s creations. 

The Prophet sal Allaahu Alayhi wa sallam used to visit the sick and make duaa for them, irrespective of whether they were Muslim or non Muslims.

And the Sahaabah prayed Ruqyah on a non Muslim when he was bit  by a scorpion or snake, for his well-being. 

The Prophet sal Allaahu Alayhi wa sallam knew about it and he didn’t say anything or reprimand them. 

And he Sal Allaahu Alaiyhi wa Sallam told us to treat the neighbor kindly even if he’s a non Muslim. 

And there are more evidences. 

And Allaah knows best

367. Disposing Of Fingernails

By Asma Bint Shameem

There’s no hadeeth on disposing of fingernails. 

You can throw your hair or nails in the garbage.

Shaikh Salih al-Munajjid was asked about this and he said:

“There is no basis for saying that one must say Bismillaah three times over nails or hair before throwing them away, otherwise the Shaytaan will use them. 

It is also not correct to say that they must be buried; a hadeeth was narrated concerning that which is da’eef jiddan (very weak). 

It is permissible to throw them in the garbage or down the drain, or to bury them. 

If a person fears that they may fall into the hands of those who practise sihr (witchcraft) then he should dispose of them in a place where they will not be able to get hold of them.”

And Allaah knows best.

366. Should I Raise My Hands After Salaah To Make Duaa?

By Asma bint Shameem 

You MAY raise your hands after Salaah to make duaa, here and there, occasionally.

But to do it EVERY SINGLE TIME after Salaah, thinking it’s PART of the Salaah or that your Salaah is not complete without it, or thinking that you’re sinful or wrong if you don’t do it, is NOT the correct understanding. 

And is NOT from the Sunnah. 

The Prophet sal Allaahu Alayhi wa sallam did NOT RAISE his hands to make duaa after every single Salaah. 

The duaas and adhkaar that he Sal Allaahu Alaiyhi wa Sallam REGULARLY said after Salaah did NOT involve raising the hands. 

Rather these adhkaar are to be said WITHOUT raising the hands 

You see, duaa is an act of worship. 

And ANY act of worship is “tawqeefi”, which means that it has to have EVIDENCE from the Qur’aan and authentic Sunnah. 

If there’s evidence for it, we do it. 

And if there’s no evidence for it, we don’t do it. 

So if we look at the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam from the authentic Sunnah, we will see that there are times when the Prophet sal Allaahu Alayhi wa sallam DID make duaa AND raise his hands like in Qunoot or in the prayer for rain, or in the prayer for the Eclipse, or in Arafah, on top of Safa and Marwa, etc. 

So we should ALSO raise our hands on such occasions 

And there are times when the Prophet sal Allaahu Alayhi wa sallam did NOT raise his hands when he made duaa. 

For example when making duaa during Tawaaf, or when saying the morning and evening adhkaar, during Sa’ee while going between Safa Marwa, etc. 

And this ALSO includes the time when he Sal Allaahu Alaiyhi wa Sallam ENDED his PRAYER. 

He did NOT raise his hands and make duaa *every single time* after Salaah. 

So we should also not raise our hands at these times, following his example. Sal Allaahu Alaiyhi wa Sallam.  

 Shaykh Sa’d Al-Humayd explains  this issue very well. 

He said:

“It is important to note that duaa’ is an act of worship, and every act of worship should only be done on the basis of evidence (daleel). 

The basic principle here is that the hands should be raised when making duaa’, except when the duaa’ is part of another act of worship, in which case raising the hands is regarded as an ADDITIONAL action (and should not be done). 

Examples of such acts of worship include salaah, khutbah, Tawaaf, sa’ee, etc. 

Salaah includes duaa’ at the beginning of the prayer, in rukoo’, when standing up from rukoo’, in the two sajdahs and in the sitting between the two prostrations – but whoever raises his hands in these places is considered to have committed an act of bid’ah (reprehensible innovation). 

The same applies to raising the hands when making duaa’ on the minbar, except in the case of istisqaa’ (praying for rain). 

And the same applies when making duaa’ when doing tawaaf or sa’ee.  

When there is evidence to show that it is permissible to raise the hands in certain situation, then there is no dispute. 

Any duaa’ which has not been narrated in a report and which is not part of another act of worship is regarded as GENERAL du’aa.

In this case there is nothing wrong with raising the hands. 

It was narrated that the Prophet Sal Allaahu Alaiyhi wa Sallam spoke of a man who raised his hands to the sky and said, “O Lord, O Lord,” whilst his food was haraam, his drink was haraam, his clothing was haraam, he had been nourished with haraam, so how could his du’aa’ be answered?  

And the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Allaah feels shy to let His slave raise his hands to Him and bring them back empty.” – and other ahaadeeth.  

With regard to raising the hands after a naafil prayer, IF that is NOT a du’aa’ that is REGULARLY offered, such as when a man is faced with some emergency, and he calls upon Allaah at that moment, there is nothing wrong with that. 

But if he REGULARLY makes duaa’ and raises his hands after praying an OBLIGATORY prayer, there is NO  CLEAR EVIDENCE to support doing so.” (Islamqa Fatwa # 11543)

And the scholars of the Standing Committee said:

“Making du’aa’ after the obligatory prayers is not Sunnah *if it is done by raising the hands*, whether that is done by the Imaam alone or a member of the congregation alone, or it is done by them both together. 

Rather that is bid’ah, because it was not narrated that the Prophet Sal Allaahu Alaiyhi wa Sallam or any of his companions (may Allaah be pleased with them) did that. 

*With regard to making duaa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that.”*

(Fataawa al-Lajnah al-Daa’imah, 7/103)

And Allaah knows best

365. Should I Make Duaa After Every Salaah?

By Asma bint Shameem 

It is allowed to make duaa after the Salaah “some” times here and there. 

But to think that duaa “MUST” be made after each and every fardh Salaah, is not proven from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam. 

Duaa does not have to be made EVERY SINGLE TIME we finish our obligatory prayers. 

Rather we may do so “some” times if we want.  

MOST of the duaas that the Prophet sal Allaahu Alayhi wa sallam made while praying were DURING the prayer. And NOT after he was *done* with his Salaah. 

You see, there’s a BETTER place to make duaa, where duaa is even *more likely* to be accepted. 

And that is when we’re sitting in tashahhud WHILE we are praying, after sending peace and blessings on the Prophet sal Allaahu Alayhi wa Sallam but BEFORE Tasleem.*

 Ibn Mas’ood radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam taught them the tashahhud then he said at the end: 

“Let him ask for whatever good things he wishes.” (al-Bukhaari, 5876; Muslim, 402)

 Ibn al-Qayyim said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam offered most of the du’aa’s that are connected to the prayer DURING the prayer, and he commanded us to offer them during it. 

This befits the state of the one who is praying, for he is facing his Lord and conversing with Him so long as he is praying. 

When he says the salaam that conversation comes to a CLOSE and he is no longer standing before Him and close to Him. 

So why should he not ask of Him whilst he is conversing with Him and close to Him and turning to Him, and then ask of Him when he has turned away from Him? 

Undoubtedly it is better to do the opposite.” (Zaad al-Ma’aad, 1/257, 258)

Another point to remember 

When we do make duaa after our Salaah, we should keep in mind that this should be done WITHOUT raising our hands. 

The scholars of the Standing Committee said:

“Making du’aa’ after the obligatory prayers is not Sunnah *if it is done by raising the hands*, whether that is done by the Imaam alone or a member of the congregation alone, or it is done by them both together. 

Rather that is bid’ah, because it was not narrated that the Prophet Sal Allaahu Alaiyhi wa Sallam or any of his companions (may Allaah be pleased with them) did that. 

With regard to making duaa’ *without doing that (raising the hands)*, there is nothing wrong with it*, because there are some ahaadeeth concerning that.”

(Fataawa al-Lajnah al-Daa’imah, 7/103)

And Allaah knows best

364. Mahr And Its Importance

By Asma bint Shameem 

The Mahr (dowry) is one of the rights of the wife that she deserves from her husband. 

It is actually a DEBT that her husband owes her. 

It is also an expression of the man’s desire to marry her.

And it’s an Order from Allaah to men. 

Allaah says: 

“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart”

[al-Nisa’ 4:4] 

The mahr should be decided between the husband and the bride and her father or Wali (guardian).

The Mahr is *separate* from the house, furniture, jewelry, etc that the husband will bring as a gift for his bride. 

There’s no minimum or maximum when deciding the amount of Mahr. 

Rather, the amount of mahr to be decided depends on 

- the financial status of the groom 

- the customs of the time and place they live in. 

But it’s better not to elevate the Mahr too much. 

It is preferable that the Mahr to be given soon all at once. 

The Sahaabah would pay the Mahr in full as soon as they got married. 

But it may be deferred, depending on the financial situation of the groom and the agreement between the groom and his wife and her wali. 

The scholars of the Standing Committee said:

“It is permissible for the entire dowry to be paid in advance or to be deferred, or part of it may be paid in advance and part of it deferred. 

Whatever was deferred must be paid when the time stipulated comes. 

If no specific time was stipulated, then the husband must pay it if he divorces his wife, and it must be paid from his estate if he dies.”

(Fataawa al-Lajnah al-Daa’imah, 19/54)

And Allaah knows best

363. Do Names Have Any Effect On A Person

By Asma Bint Shameem

QUESTION?

*My child is always sick and crying. I think his name is “heavy” for him.*

*Should I change his name?*

ANSWER

This is a very common misconception, especially among people of the Indo-Pak subcontinent. 

They think that names have an effect on a person’s life, health or their destiny 

But that’s NOT a correct belief. 

It’s true that we’re are encouraged to name our children with those names that have good meanings.

And we should avoid names that have bad meanings. 

But that’s because the name might affect the *character* of a person, meaning the *’kind’* of person he is. 

And *not* because the name will make a person’s life easy or difficult or that he’ll have more problems in life just because of his “name”. 

That’s why the Prophet sal Allaahu Alayhi wa sallam changed some of the names of the Sahaabah who had 

names with bad meanings to names with good meanings.

Ibn al-Musayyab said that his father came to the Prophet Sal Allaahu Alaiyhi wa Sallam and he said, “What is your name?” 

He said, 

“Hazn (meaning rough).” 

He said, 

“You are Sahl (meaning easy).” 

He said, 

“I will not change the name that my father gave to me.” 

Ibn al-Musayyab said, 

“And we have had roughness (in character) ever since.” 

[al-Bukhaari (6190)]

And “Ibn ‘Umar radhi Allaahu anhumaa said that a daughter of ‘Umar was called ‘Aasiya عاصية (disobedient), but the Prophet Sal Allaahu Alaiyhi wa Sallam renamed her Jameelah (beautiful).” [Muslim, 2139]

Ibn al-Qayyim said:  

“Because names have meanings, these meanings will inevitably have an effect on the person who carries the name. 

Names have an effect on the things that are named, and the things that are named have an effect on their names, whether they are beautiful or ugly, light or heavy, subtle or crude.” [Zaad al-Ma’aad, 2/336]

Shaykh Abu Zayd said:

“The name connects the newborn to the guidance and etiquette of Islaam, so the child will be blessed and his name will be a reminder of the one after whom he is named such as a Prophet or righteous slave of Allaah, so as to follow the example of the righteous forebearers, preserving their names, remembering their attributes, and so as to perpetuate a chain of righteousness in future generations of the ummah.” [Tasmiyat al-Mawlood (25)]

Shaykh ‘Abd Al-Kareem Al-Khudayr said:

“A name does not have any effect on a person's character, apart from reflecting *optimism* for him. 

On this basis, one should give one’s children good names and not give bad names. 

So we should use names like ‘Abd-Allaah (“slave of Allaah”), ‘Abd al-Rahmaan (“slave of the Most Merciful”), Muhammad, Ahmad, etc., and we should not use names which have bad meanings, such as Sa’b (difficult), etc.”

However, to believe that the name has an effect on the “destiny” of a child or that the name is causing hardships for them or that a particular name is “heavy” on the child is NOTHING but superstition, and associating bad omens with the name. 

And that’s NOT allowed in our Deen. 

Our names do not have any effect on our fate or life. 

And our names have nothing to do with sickness or problems that come our way. 

Believing that my name can affect me and my future is a form of superstition and comes under the rulings of ‘Tiyarah’ (belief in omens). 

And Tiyarah is SHIRK. 

May Allaah protect us. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Tiyarah (belief in evil omens) is shirk.” 

(Abu Dawood- saheeh by al-Albaani)

Whatever good or bad that will happen in my life has *already been written* by Allaah Subhaanahu wa Ta’aala LONG before I was born and whether I’m named Asma or Fatimah or Sumaayyah is not going to change that it any way. 

Even if my name was something totally different, whatever was written for me, would still reach me no matter what. 

*Even if I didn’t have a name at all, my life would still be the same.*

The Prophet sal Allaahu Alayhi wa sallam said:

“Know that if the whole world were to gather together in order to help you, they would not be able to help you except if Allaah had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if Allaah had written so. 

The pens have been lifted, and the pages are dry.”

(Tirmidhi-saheeh)

And he said:

“Everything has a reality, and the servant will not reach the reality of faith until he knows that what afflicted him could never miss him, and that what missed him could never have afflicted him.” (Ahmad- saheeh by al-Albaani) 

And Allaah knows best

362. Why Does Allaah Afflict Us With Diseases, Problems And Calamities?

By Asma bint Shameem 

Allaah Almighty is All-Knowing and All-Wise. 

He is also the Most Compassionate, and Most Merciful, without doubt. 

Yet, in His Ultimate Wisdom, Allaah Subhaanahu wa Ta’ala afflicts us from time to time with disasters and calamities, the reasons for which cannot, fully, be comprehended by our feeble minds. 

And it is not befitting any of us that we question Him in any way. 

"He cannot be questioned for His acts, but they will be questioned (for theirs)".

However, some of the reasons may be as follows. 

1) Allaah is TESTING our Faith:

Through calamities, Allaah tests us to see how we behave. 

Are we patient or are we complaining?

Are we steadfast in our Deen or do we stray away?

Allaah asks us:

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them.” 

[al-‘Ankaboot:2]

And He says:

 “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? 

They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!” 

[al-Baqarah:214]

2) Through Calamities Allaah FORGIVES our sins and RAISES our ranks:

If we are *patient* through calamities, Allaah will erase our sins and elevate our ranks

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record one good deed for him and will remove one bad deed from him.” (Muslim). 

Also, he Sal Allaahu Alaiyhi wa Sallam said: 

“Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” 

(Tirmidhi- Saheeh)

3) Through calamities Allaah DISTINGUISHES between people:

By testing us, Allaah FILTERS the pure from the evil, the good from the bad, the true from the false, the believer from the hypocrite. 

He knows it already. 

But He makes clear this distinction so that WE can see it for ourselves. 

And we have no excuse. 

Allaah said:

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good” [Aal ‘Imraan:179] 

And He said:

“And Allaah will certainly make  known (the truth of) those who are true, and will certainly make known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)” [al-‘Ankaboot:3]

4) Through Calamities Allaah WARNS us…REMINDS us so we may return to Him:

One of the BIGGEST reasons why behind calamities and trials, that Allaah warns us to correct our mistakes and mend our ways. 

If we do so, it is good only for us. If we don’t pay heed, surely, only WE are the losers.

Allaah says:

“Verily, We sent (Messengers) to many nations before you (O Muhammad). 

And We seized them with extreme poverty and loss in health (with calamities) so that they might humble themselves (believe with humility).”

[‘An’aam :42] 

And He said:

 “See they not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)? 

Yet, they turn not in repentance, nor do they learn a lesson (from it)” 

[al-Tawbah:126]

 5) Calamities, diseases and disasters appear because of our SINS:

 Allaah tells us:

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora:30]

6) Disasters and calamities are a means of punishment:

Allaah warns us:

“And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon (criminals)” [Yoonus:13] 

7) If one is patient, calamities are a means of great reward in the Hereafter:

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world (when they see the great REWARD for suffering)” 

(at-Tirmidhi- Saheeh) 

7) Disasters and calamities are REMINDERS that the world is only *temporary*:

If we didn’t have calamities and tribulations, we would be lost in dunya and forget about the Aakhirah. 

But calamities wake us up from this sleep and remind us that this dunya is only temporary. 

And the REAL life is the life of the Hereafter. 

8) Calamities and trials remind us that we are SO WEAK:

Problems and disasters clearly demonstrate how WEAK we are. 

How one little tiny organism that is not even visible to the naked eye can bring the whole world to its knees is amazing...

It just shows how much we NEED Allaah Subhaanahu wa Ta’aala and how much we DEPEND on Him for our very survival. 

How can we succeed unless Allaah has mercy on us?

How can we then, not turn to Allaah and beg Him for His Benevolence and Mercy?

9) Worship during calamities is special

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Worshipping at times of tribulation and confusion is like migrating to join me.” (Muslim) 

10) Calamities make us *appreciate* our blessings

If we always get whatever we need and want, we would FORGET that it’s only Allaah that blesses us; that it’s only through His Generosity that we have received anything and everything in our possession. 

So when Allaah takes away some of those things that we took for granted, hard times and calamities make us APPRECIATE those blessings so that we can turn to Allaah in gratitude. 

 11) When Muslims help those who have been afflicted by problems and calamities, they will be rewarded for that. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever.” 

(al-Bukhaari, Muslim) 

And Allaah knows best.

361. Can I Offer My Salaah Sitting?

By Asma bint Shameem 

1. *Praying while sitting WITHOUT any valid excuse:*

First of all, the default is that we HAVE to offer the *Fardh* prayer STANDING with the proper postures of rukoo and sujood on the ground. 

And it’s not allowed for a person who can stand and pray with no disabilities or valid Shar’ee excuses to pray sitting down. 

That’s because standing is one of the pillars of the Salaah, if one is able to stand and offer the prayer. 

*Proof#1:*

The Prophet sal Allaahu Alayhi wa sallam told a sahaabi who was suffering from hemorrhoids, and therefore couldn’t stand and pray. 

“Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (al-Bukhaari)

*Proof #2*:

The Prophet sal Allaahu Alayhi wa sallam would GET OFF the animal he was riding while traveling. 

And he would offer his Fardh Salaah while standing with proper rukoo’ and sujood. 

He would NOT pray the fardh Salaah while still sitting on his ride. 

Ibn `Umar radhi Allaahu anhu said:

"Allaah's Messenger Sal Allaahu Alaiyhi wa Sallam used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the witr on it but never offered the compulsory prayer on it." 

(al-Bukhaari) 

The ulama of the Standing Committee said:

“With regard to offering obligatory prayers sitting down when one is able to stand, that is NOT PERMISSIBLE because of the general meaning of the verse in which Allaah says: 

“And stand before Allaah with obedience” [al-Baqarah 2:238] 

and because of the hadeeth of ‘Imraan ibn Husayn, according to which the Prophet sal Allaahu Alayhi wa sallam said to him: 

“Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (al-Bukhaari, 1117)

(Fataawa al-Lajnah al-Daa’imah, 8/126)

And Shaikh Salih al-Munajjid said regarding praying sitting down without a Shar’ee excuse:

“Standing during an obligatory prayer is one of the pillars or essential parts of the prayer, and it not permissible to omit it unless one is unable to stand because of sickness or intense fear, and the like. If a person omits it deliberately then his prayer is invalid.”

So praying your fardh while sitting, for NO reason when a person is ABLE to pray properly, is NOT VALID. 

That goes for praying in the sitting position, just because you’re driving somewhere or don’t want to get off the car, or you’re too ‘shy’ or too ‘embarrassed’ to pray in front of others. 

Or you’re “too tired”.

Those are NOT valid Shar’ee excuses to pray your obligatory prayers sitting.

*QUESTION*

What about praying the *VOLUNTARY* prayers while sitting?

It is permissible to pray the nawaafil and Sunnah prayers sitting with no excuse, and the prayer is valid. 

But keep in mind that the reward for that is reduced to HALF the reward of one who stands. 

Proof:

Abd-Allaah ibn ‘Amr radhi Allaahu anhu said: 

“I was told that the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

“The prayer of a man who sits is half of the prayer of a man who stands.” 

I came to him and found him praying sitting. 

I put my hand on his head and he said, ‘What is the matter, O ‘Abd-Allaah ibn ‘Amr?” 

I said, “I was told, O Messenger of Allaah that you said, ‘The prayer of a man who sits is half of the prayer of a man who stands,’ and you are praying sitting.” 

He said, 

“Yes, but I am not like one of you.” (Muslim)

Imaam an-Nawawi said: 

“This hadeeth is to be understood as referring to a naafil prayer offered sitting when one is able to stand. 

This brings half the reward of a prayer offered standing. 

But if a person offers a naafil prayer sitting down because he is unable to stand, then the reward is NOT reduced; rather it will be the SAME as one who stands. 

With regard to OBLIGATORY prayers, if a person prays sitting down when he is able to stand, his prayer is NOT VALID and he will not be rewarded, rather he is sinning.” 

(Sharh Saheeh Muslim)

2. *Praying while sitting for a VALID reason:*

If there’s some disability or a GENUINE reason that a person cannot stand and pray, then it’s *allowed* to sit and offer the Salaah.  

The prayer is valid and the person is not sinful. 

For example a person is too sick, or injured, or too weak or too old. 

Or the person will get dizzy or there’s a chance that he may fall or hurt himself if he stands to pray, for example on a plane or train etc. 

Or in situations of fear, if a person is scared that he will be harmed if he’s seen praying. 

But the fear has to be REAL and not based on emotions or paranoia. 

Or a woman is pregnant and she cannot bend for rukoo or make sujood on the ground, so she can do that sitting on the ground or on a chair. 

However in such situations, one should sit for only that part of the Salaah that they cannot perform the default way. 

The rest of the prayer should be prayed as it is legislated. 

So if a person can at least read al-Faatihah standing, they should do so. Then they may sit for the rest of the prayer. 

Or if they can also make rukoo standing, they should do so standing and should sit only for the sujood. 

Or if they can make sujood properly on the ground, but they cannot read al-Faatihah and Qur’aan standing, then they should sit ONLY for that portion of Salaah that they cannot do standing. 

And they should make sujood on the ground. 

*They should NOT make sujood while sitting in the chair IF they can make sujood on the ground*. 

*HOW to pray sitting*?

 If a person cannot perform rukoo and sujood the normal way and has to offer the prayer sitting, they should just bend themselves forward a little bit for the rukoo and a bend a little deeper for sujood. 

There’s NO need to put a table in front to put the head on it. 

Nor is there a need to put the arms forward in midair to make sujood in between the hands. 

Just put your hands on your knees and lean forward for the rukoo and lean some more for the sujood. 

*Proof*:

Once the Prophet sal Allaahu Alayhi wa sallam visited a sick person and saw him praying (leaning) on a pillow, so he took it and cast it aside. So the man took a stick to pray (leaning) on it, but he took it and cast it aside and said:

“Pray on the ground if you can, but otherwise make movements with your head, making your sujood lower than your rukoo.” Was 

(at-Tabaraanee, Bazzaar, and others. Saheeh by shaikh al-Albaani In Silsilah al-Ahaadeeth.)

And Allaah knows best.

360. Offering Prayer In Bun Or Ponytail

By Asma Bint Shameem

The hadeeth regarding that does NOT apply to women. 

Rather, it applies to MEN. 

Abdullah ibn ‘Abbaas radhi Allaahu anhumaa said that he saw ‘Abd-Allah ibn al-Haarith praying, and his hair was braided and tied up at the back. 

He went and started to undo it. 

When he finished praying, he turned to Ibn ‘Abbaas and said: 

What do you have to do with my hair? 

He said:

 I heard the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

say: 

“The likeness of this one is that of a man who prays with his hands tied.”

(Muslim 492)

Shaikh Ibn Uthaymeen said:

“*This ruling APPLIES ONLY to MEN*, NOT WOMEN, because when praying the woman is commanded to cover herself and if we were to tell the woman to undo her hair when praying or let her braids prostrate with her, as we tell men to do, that might lead to it (her hair) becoming uncovered whilst praying, and it is not permissible to uncover it because it is ‘awrah. 

But the hair of a man is not ‘awrah, as is quite obvious.”

(Al-Liqa’ Al-Shahri 17)

“The fuqaha’ are unanimously agreed that it is makrooh to tie back the hair when praying. 

What is meant by tying back is wrapping the braid around the head *as women do*, or gathering the hair and tying it at the back of the head. 

This is makrooh but if a person (man) prays like that, his prayer is still valid.”

[al-Mawsoo‘ah al-Fiqhiyyah (26/109)]

And Allaah knows best

359. Using Short Forms For Sal Allaahu Alaiyhi Wa Sallam Or Assalaamu Alaikum Or Other Islamic Phrases

By Asma bint Shameem 

 It’s not right to abbreviate ANY of the Arabic phrases, whether it is “Assalaamu Alaikum”, or “Jazak Allaah Khair” or “Sal Allaahu Alaiyhi wa Sallam” or anything else for that matter. 

That’s because the abbreviation does NOT represent what you’re trying to say. 

Saying salaam is a form of *dhikr* and a *duaa* that you’re making for the person you’re greeting. 

So you get *rewards* for saying “Assalaamu Alaikum”. 

But replacing a beautiful greeting by an abbreviation, like ASWRB or ASA, or any of the abbreviations that stretch your imagination, just because we’re too lazy to write out the whole phrase, does NOT justify it, NOR replace it. 

Shaikh Moosa Richardson said 

“Remember that salaams are a form of *Dhikr* which are legislated to be done in a certain way. They are not to be abbreviated, as mentioned by our senior scholars.”

Similarly people write SAWS or S or ص when they are supposed to send salutations on the Prophet sal Allaahu Alayhi wa sallam. 

That’s not appropriate either. 

The scholars of the Standing Committee said about this issue:

“The Sunnah is to write the entire phrase (Sal Allaahu Alaiyhi wa Sallam) since it is a supplication. 

And supplication is a (form of) WORSHIP, such as verbally saying it (the phrase). 

The abbreviation for it using the letter (S) [Saad] or [Saad 'Ayn Waaw] (or (SAAW) or the like) is not a supplication, and nor a (form of) worship, whether it be by speech or writing. 

And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet Sal Allaahu Alaiyhi wa Sallam bore witness to their excellence.”

(Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 208, Question 3 of Fatwa No.5069 )

Similarly Shaykh Wasee Allaah 'Abbaas, an instructor at Umm Al-Quraa University in Makkah said:

“It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet Sal Allaahu Alaiyhi wa Sallam. 

It is also not permissible to abbreviate either of these in one's speech.” 

Shaikh Bakr Aboo Zayd said:

"The safe practice, the way of true love, (seeking) reward (from Allaah), respect and honor for the Prophet of this nation is to send the salaah and salaam upon him when he is mentioned, Sal Allaahu Alaiyhi wa Sallam, carrying out the order of Allaah and the guidance of his Prophet Sal Allaahu Alaiyhi wa Sallam. 

For this reason, written abbreviations or symbols used to represent salaah and salaam upon the Messenger Sal Allaahu Alaiyhi wa Sallam are PROHIBITED. 

Some examples of these are: SAAD, SAAD-'AYN-MEEM, SAAD-LAAM-'AYN-MEEM, SAAD-LAAM-MEEM, SAAD-LAAM-YAA'-WAAW, and SAAD-LAAM-'AYN." 

[Mu'jam Al-Manaahee Al-Laf-thiyyah (p.188)] 

These are some example used in Arabic and Urdu books. 

The English equivalents of these abbreviations would be: SAAWS, PBUH, S, and other similar abbreviations. 

And the same goes for writing JZK, JAK, etc instead of “Jazak Allaah Khair”

And aH for “Alhamdulillaah”, 

iA for “In shaa’ Allaah”, 

MA for Maa shaa’ Allaah, etc. 

Are we really that lazy that we cannot type out a few more letters or words to earn rewards and the Pleasure of Allaah Subhaanahu wa Ta’aala?

Most of us have smart phones these days. 

We can easily go into the phone settings and use “text replacement” where you type only a few letters that represent an entire phrase and the phone will automatically type out the whole phrase for you. 

It’s just that simple. 

So there’s no need to write short forms any more. 

Let us STOP being LAZY and START earning REWARDS by writing the FULL forms of ALL phrases, duaas and adhkaar that are part of our beautiful Deen. 

And Allaah knows best

358. Can I Recite Duaas From The Qur'aan In My Sujood?

By Asma bint Shameem 

The basic default is that it's NOT allowed to read the Qur'aan in sujood.

That’s because the Prophet Sal Allaahu Alaiyhi wa Sallam forbade us from reciting the Qur’aan in the position of Sajdah. 

Ali ibn Abi Taalib radhi Allaahu anhu said: 

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam forbade me to recite Qur’aan when bowing and prostrating.” 

(Muslim 480) 

However, there is an *EXCEPTION* to this rule. 

And that is... if you're saying something from the Qur’aan in your sujood in the form of *“Duaa'”*, then it's *allowed* to say it, even if it's an aayah from the Qur'aan. 

That's because our *intention* is not to *'read'* the Qur'aan in sujood as a *'tilaawah'*; rather our intention is to make *DUAA'* and ask Allaah. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Actions are but by intentions, and each person will have but that which he intended.” 

(al-Bukhaari 1, Muslim 1907)

Imaam Al-Zarkashi said: 

“It is makrooh when it is intended as recitation of Qur’aan, but if it is intended as du’aa’ and praise, then it is like someone who did Qunoot by reciting a verse.”

Someone asked the scholars of the Standing Committee:

“What is the ruling on saying such du’aa’s that are mentioned in the Qur’aan, when prostrating?” 

The scholars said:

"There is *nothing wrong* with that (saying a duaa from the Qur'aan) if it is done as a *“duaa'”* and not as recitation of Qur’aan."

(Fataawa al-Lajnah al-Daa’imah, 6/443)

Subhaan Allaah!

What better way would there be to ask Allaah than in the very words He Himself taught His Messengers such as Adam, and Nuh and Ibraheem and Yunus (alayhim assalaam), just to name a few? 

And what about the duaas that the righteous and pious made that Allaah mentions so approvingly of, in His Book? 

Surely those are good words that are comprehensive and rich in meaning. 

And so beloved to Allaah. 

So go ahead and make the duaas found in the Qur'aan in your sujood. 

However, do make sure:

you *understand* the MEANINGS before you say them. 

*Reflect* on the words.  

Say them *sincerely* from your heart. 

*Let a tear or two flow*. 

And Allaah knows best.

357. Wudhu

1. If someone makes wudhu or takes a purification bath then puts on socks, they don’t have to wash their feet the next time they need to make wudhu. 

They can just wipe over their socks for the next 24 hours if they’re a resident and for the next three days if they’re traveling. 

But they must put socks on to avail this concession 

2. If you are taking a bath/shower to purify yourself from MAJOR impurity, (like after menses or Janaabah) and you wash your entire body and rinse your mouth and nose then you don’t HAVE to make wudhu separately although it’s Sunnah to make wudhu first. 

But if you’re just showering to cool off or clean yourself WITHOUT the  intention of purification from major impurity then you should make a separate wudhu. 

And it’s good to do the wudhu in the beginning. 

Shaikh Ibn Uthaymeen said:

“If a person takes a bath because of janaabah, then it takes the place of wudhu’, because 

Allaah says: 

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa’idah 5:6]

If a person is junub and he immerses himself in a bathtub or river or the like, intending thereby to cleanse himself of janaabah, and he rinses his mouth and nose, then he purifies himself from both minor and major impurity, because Allaah, may He be exalted, only enjoined us to purify ourselves from janaabah, i.e., we should ensure that water reaches all parts of the body when doing ghusl. 

But it is better for the person who is doing ghusl to do wudhu’ first, because the Prophet Sal Allaahu Alaiyhi wa Sallam used to wash his private parts after washing his hands, then he would do wudhu’ as for prayer, then he would pour water over his head, and when he thought that it had reached the skin, he poured water over his head three times, then he would wash the rest of his body. 

But if a person takes a bath to clean himself or to cool himself down, then this does not take the place of wudhu’, because that is not an act of worship, rather it is just an ordinary action, although Islam prescribes cleanliness. 

Whatever the case, if the bath is taken to cool down or get clean, then it does not take the place of wudoo’.”

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/question no. 182)

And Allaah knows best

356. The Tremendous Virtues Of Forgiving Others

By Asma bint Shameem 

Forgiving others is one of the most *beloved* deeds to Allaah. 

We’re encouraged to forgive others and overlook their shortcomings. 

Allaah says:

“And whoever is patient and forgives - indeed, that is of the matters [requiring] determination” (Surah ash-Shoora:43)

And He said:

“But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful” 

(Surah at-Taghaabun :14)

Forgiving others is a characteristic of the people of Jannah. 

Allaah tells us who they are:

“Those who spend [in Allaah's Cause - deeds of charity] in prosperity and in adversity, *who repress anger, and who pardon people*; verily, Allaah loves Al-Muhsinun (the good-doers).” 

(Surah Aal-Imraan:134)

Al-Hassan al-Basri was making duaa one night saying: 

“Oh Allaah forgive whomsoever oppressed me”… and he kept saying that. 

So a man said to him: 

“Oh Abaa Sa'eed, indeed I heard you supplicating this night for the ones who oppressed you, *until I wished to be amongst them.* 

What led you to do this?” 

He said: 

“His saying, the Most High: “*…but whoever forgives* *and makes reconciliation, his reward is due from Allaah.*” 

[Surah Ash-Shura 42:40]

[Explanation of al-Bukhaari by Ibn Battaal 6/575]

If you forgive others, Allaah will forgive YOU 

The Prophet sal Allaahu Alayhi wa sallam said:

“There is no man who suffers an injury to his body, then he forgives [the one who caused it] as an act of charity, but Allaah will *absolve his sins commensurate with the extent of his charity*.” 

[Ahmad  (21643); saheeh by al-Albaani in as-Saheehah (2273)]

Forgive others and Allaah will RAISE your status

The Prophet sal Allaahu Alayhi wa sallam said:

“There are three things concerning which, by the One in Whose hand is the soul of Muhammad, I would certainly swear an oath: 

a) wealth does not decrease because of charity, so give charity; 

b)* no man pardons another for some mistreatment, seeking thereby the pleasure of Allaah, but Allaah will raise him in status thereby;* 

c) and no one asks of people but Allaah will increase him in poverty.”

[Ahmad (1584); saheeh by al-Albaani in Saheeh at-Targheeb (2426)]

Forgive others and Allaah will LOVE you! 

What more could a person want?

Allaah says in a Hadeeth Qudsi:

“My love is due for those who love one another for My sake; 

My love is due for those who visit one another for My sake; 

My love is due for those who help one another for My sake; 

My love is due for those whose hearts are *FREE of grudges* and who uphold ties with one another for My sake.’”

(saheeh by al-Albaani in Saheeh al-Jaami‘)

Isn’t that amazing? 

I know it’s not easy. 

But if you want to be among the people of Jannah, then you MUST find it in your heart to forgive. 

And if you will do so,  then expect its rewards from Allaah. 

Forgiveness is not something we do for anyone else; 

rather it’s something we do for our OWN selves so we can move on. 

We forgive, not because that person ‘deserves’ it, but because *“we”* deserve peace.

By forgiving others we LIBERATE our hearts and our lives. 

And it doesn’t matter if they ask you for forgiveness or not. 

Be the BIGGER person and forgive them for the sake of Allaah. 

Forgive them BEFORE they ask for forgiveness. 

After all, don’t WE want Allaah to forgive US?

Allaah says:

“Let them pardon and forgive. *Do you not love that Allaah should forgive you?*And Allaah is Forgiving, Merciful."

(Surah Noor: 22)

Keep in mind, NO ONE is perfect and *neither are we*. 

Ibn Al-Qayyim said: 

“Whoever wrongs you and then comes in order to apologise, then you should accept his apology out of humbleness and leave his intention up to Allaah, Exalted is He.” 

[Tahdheeb Al-Madaarij 2/687]

So forgive and move on. 

It’s easier said then done. 

But isn’t the Mercy of Allaah, His Love and Forgiveness worth it?! 

“but whoever pardons and makes reconciliation - his reward is [due] from Allaah” (Surah ash-Shoora :40)

May Allaah enable us to forgive others and earn the forgiveness of our Rabb in return. Ameen

355. Etiquette Of Finishing The Recitation Of The Qur’aan

By Asma bint Shameem 

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

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

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

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

He used to say:

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

Proof: 

Aaishah radhi Allaahu anhaa mentioned that:

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

She said:

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

Yes, he replied. 

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

(They are)

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

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

[an-Nasaa’i; saheeh by 

al-Albaani in "Silsilatu Saheehah"  (495/7)]

Keep in mind that the Prophet sal Allaahu Alayhi wa sallam said this duaa every time he finished reciting the Qur’aan. 

And not specifically upon “completion” of its recitation. 

Then you can make your own duaa. 

And ANY good duaas can be made. 

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

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

‼️*What NOT to do after finishing recitation of the Qur’aan*‼️

There are some innovations associated with finishing the Qur’aan 

‼️*1.Saying “SadaqAllaahul-Adheem”*

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

 Shaikh Ibn Baaz said:

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

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

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

‼️2. *Saying “Allaahu Akbar”*

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

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

Shaikh Ibn Uthaymeen said:

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

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

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

[Fataawa Islamiyyah (4/48)]

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

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

The scholars of the Standing Committee said:

“ We know of no evidence that prescribes kissing the Quraan, which was revealed to be recited, respected, understood and acted upon.” 

(Fataawa al-Lajnah al-Daaimah, no. 4172)

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

Some people join the end of Surah Naas and start right away with al-Faatihah and the first few aayaat of Baqarah. 

*There’s no proof of any of this*.

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

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

Doing something in this manner requires evidence, because reading Qur’aan is an act of worship, and acts of worship must be done only in the manner in which the Prophet (peace and blessings of Allaah be upon him) did them.”

‼️5. *Donating the reward of the Qur’aan or “bakhshna”*

Some people “donate” the reward of their recitation to their deceased loved ones. (“Bakhshna”)

They even donate the rewards to the Prophet sal Allaahu Alayhi wa sallam and the Sahaabah. 

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

*That’s bid’ah*. 

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

And the Sahaabah NEVER donated the rewards of reading the Qur’aan to the Prophet sal Allaahu Alayhi wa sallam, although they were the ones who REALLY TRULY LOVED and cared for the Prophet sal Allaahu Alayhi wa sallam. 

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

*But we don’t*.

So we should not be doing that either. 

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

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

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

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

*It is NOT PERMISSIBLE to make ANALOGIES with regard to acts of worship, because they can ONLY be proven by a text from the Book of Allaah Subhaanahu wa Ta’aala or the Sunnah of His Prophet Sal Allaahu Alaiyhi wa Sallam*, because of the hadeeth quoted above and other similar reports.”

(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361)

Conclusion

Just finish reading the Qur’aan then, praise and thank Allaah and make ANY duaa. 

That’s it. 

And Allaah knows best