575. The Day Of Judgement

 Aisha (radi Allahu anha) narrated: “Once I began to cry at the thought of Hell. 

The Messenger of Allah (sal Allahu alaihi wa sallam) asked me, ‘What makes you cry?’ and I answered, ‘The thought of Hell frightened me. Will you remember your family on the Day of Judgment?’ 

At that, the Messenger of Allah (sal Allahu alaihi wa sallam) replied, “There are three occasions when no one will remember anyone else: first, when the Scales of Justice are set up to determine whether the weight of one’s good deeds is heavier or lighter; second, when the Books of Deeds are delivered until the time it is determined in which hand the Book of Deeds will be delivered to each person – in his right hand or in his left hand or from behind – and upon receiving it in the right hand, a truthful believer will joyously show it to others and say, ‘Read it’; and third, when the Bridge will be placed over the pit of Hell, and everyone will be commanded to walk over it.’” [Abu Dawud]

We each write our own Book of Deeds. 

We are all authors... even the illiterate! 

We each write our own books in life; non-fiction, non-stop, from scene to scene until our death.

Our books remain in edit for as long as we live. 

We can erase with repentance and write over bad deeds with good deeds. 

The Day of Judgement is our Day of Exposition (Yawm al-Ardh); that is the day we have our books published; that is the Day of Viewing, Accounting and Recompense. 

We do not sell our literary works to publishers; rather, we are the sole buyers of our masterpieces. 

Its contents are put in the Scales of Justice and they determine whether we will be able to cross the Bridge to Paradise or not.

You’re an author too. So take note of what you’re writing.

May Allah subhanahu wata'ala guide and protect us. 

Ameen

574. When Praying Behind An Imaam, From Where Should The Row Start?

By Asma bint Shameem 

QUESTION

*When praying behind an Imaam, from where should the row start?*

*From right BEHIND the Imaam or from the RIGHT side?*

ANSWER

You should start the row from right *BEHIND* the Imaam. 

And then as more people come, they should stand to the right and the left, trying to balance out the distribution of the people. 

And if the row is pretty much balanced out, with people on both the right and left sides of the row, behind the Imaam, then the right side is preferred. 

Imaam an-Nawawi said:

“It is recommended for the Imaam to stand in the middle and for them to spread to either side.”

 Al-Manaawi said:

“...put him (i. e. Imaam) in the middle of the row so that everyone on his right and left can have a share of hearing him and being close to him.”  (Fayd al-Qadeer)

But I heard that the row should start from the right side!

Yes it’s true that it’s the right side of the row is preferred. But this depends on the situation. 

Shaykh Ibn ‘Uthaymeen explains this beautifully. 

He said:

“Straightening the rows also means preferring the right side to the left, but that is not to be taken in ABSOLUTE terms..., because if it were in absolute terms...the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam would have said, “Complete the rows from the right hand side” but he said: “Complete the first row, then the next.” 

If the right and the left are more or less equal, then the right side is given preference, such as if there are five on the left and five on the right, and an eleventh man comes, we would tell him to go to the RIGHT, because the right is BETTER than the left when both are equal or almost equal, and there is no obvious difference between the right and the left of the row. 

But if one side is further away, then there is no doubt that joining the left, if it is closer, is BETTER than joining the right, if it is far away. 

This is indicated by the fact that if there is a group of three, it is prescribed for the imam to stand between the other two. 

This indicates that the right is NOT better in ABSOLUTE terms, because if it were better in absolute terms, it would be better for BOTH people to be to the right of the Imaam. 

But it is prescribed for one to be on the RIGHT of the Imaam and one on his LEFT, so that the Imaam will be in the MIDDLE and there will be no imbalance between the two sides.”  [al-Sharh al-Mumti’ (3/10)]

What about women praying with the Imaam?

When a sister is starting a row, she should align herself with the Imaam in such a way that she’s standing right behind the Imaam even if she’s all the way back in the women’s section. 

Then as more sisters join her, they should stand to the right and left of her. And extend on each side this way. 

Conclusion

So when you’re starting a new row behind the Imaam, stand right “*behind*” him. 

Then the next person should join you on the right. 

And the next should join on your left. 

And so on. 

Try to follow these GENERAL guidelines. 

This way the row would be considered balanced out on both sides, even if there are slightly more people to the right. 

And Allaah knows best

573. Is Nutmeg Haraam?

By Asma Bint Shameem

The majority of the scholars say that we shouldn’t use nutmeg because it is something that intoxicates. 

And anything that intoxicates is not allowed in Islaam. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Every intoxicant is khamr, and every intoxicant is haram.” (Muslim)

However some of the ulama say that it’s allowed to use nutmeg in a very small quantity as flavoring in food. 

Shaikh Hatem al-Hajj explains the hadeeth of “intoxicants” quoted above. 

He said:

“The statement of the Prophet Sal Allaahu Alaiyhi wa Sallam above calls any substance that will result in “sukr” khamr. 

Sukr is translated as intoxication, and that may lead to the inclusion of many substances under the name of “khamr”. 

It is rather more accurate to consider sukr to be the state or condition that follows the ingestion of khamr, which includes the classical symptoms of euphoria, excitement, confusion and stupor and come, ending in death in the case of overdosing.

Sukr (as explained above), not simply intoxication, is the effective cause (illah) that needs to be present in a substance to be given all of the rulings of khamr.

I now believe there are differences between the effects of khamr (as in alcoholic beverages) and other CNS depressants “intoxicants”.

Thus, the right position is the permissibility of its use in small amounts when mixed with other spices. 

Of note here, is that in KSA, It is permitted to import if it constitutes 20% or less of the final food product, which goes in agreement of the position chosen here above.

That is the fiqhi position. 

However, the sincere believers are invited to practice pious caution in all affairs.”

 Dr. Wahbat al-Zuhayli said: 

“There is no reason why a small amount of nutmeg should not be used to improve the flavor of food, cakes and the like, but a large amount is haraam, because it is a narcotic. 

But to be on the safe side we should say that it is not allowed even if it is mixed with other things and there is only a small amount of it, because “that which intoxicates in large amounts, a small amount of it is haraam.” 

Shaikh Moosaa Richardson said:

“Nutmeg, like any other intoxicant, is impermissible to buy, sell, transport, store, etc. 

If it -or any other intoxicant- is found as a tiny amount in a much larger food or drink that has *already been prepared*, and the food or drink simply does not intoxicate, no matter how much is consumed, then we cannot categorize such a food or drink as an intoxicant.”

So, in other words, the Shaikh is saying that we can buy food products ALREADY containing nutmeg. 

But, to be on the safe side, it would be better to avoid using nutmeg *on our own* and cook or bake with it. 

I myself used to cook with nutmeg but once I found out that it’s not allowed to be used, I stopped using it and there’s no difference in the taste of the food at all. 

Everyone still loves my cooking and thinks it’s delicious Alhamdulillaah!

And Allaah knows best

572. What Is The Ruling On Cursing On Circumstances?

 By Asma Bint Shameem

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Allaah Subhaanahu wa Ta’aala said: 

“The son of Adam abuses me. He curses time and I am time, for in my hand are the night and day.”

(al-Bukhaari 4549, Saheeh Muslim 2246)

And he said:

“Do not inveigh time for Allaah is Time." (Saheeh Muslim)

Inveigh means “to protest or complain bitterly” against something  

Imaam al-Nawawi said:

“They said: this is a metaphor, because the Arabs used to inveigh against time when disasters such as death, old age, loss of money, etc., happened. 

They would say, 

‘Woe to time’ and other phrases cursing or inveighing against time. 

So the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

‘Do not inveigh against time for Allaah is time’, i.e., do not inveigh against the One Who brings about those disasters, for that will be directed towards Allaah, for He is the One Who causes them to happen. 

Time (al-dahr) means al-zamaan (time) which cannot do anything in and of itself, for it is just one of the things that have been created by Allaah Subhaanahu wa Ta’aala  

The meaning of the phrase “for Allaah is time” means that He is the One Who causes those events and accidents to happen, and He is the Creator of all that happens.” (Sharh Muslim, 15/3)

Shaikh Ibn Uthaymeen explains what this hadeeth means.

He said:

“Inveighing against time may be divided into three categories:

1. Where the intention is to convey information without blaming or condemning. 

This is permissible, such as when a person remarks, “We are suffering from the heat (or the cold) today” and the like, because deeds are judged according to their intentions, and in this case a person is merely describing what is happening without expressing discontent.

2. Where a person inveighs against time as the cause of events, as if by inveighing against it he means that time is what causes things to alternate between good and bad. 

This is shirk akbar (major form of shirk) because when a person attributes events to something other than Allaah, this means that he believes that there is another creator alongside Allaah.

3. Where a person inveighs against time but believes that the One who causes things to happen is Allaah, but he inveighs against time because of the bad things that happened. 

This is haraam because it is contrary to the sabr that is required, but it is not kufr because the person does not inveigh directly against Allaah. 

If he were to inveigh directly against Allaah, he would be a kaafir.” (Fataawaa al-‘Aqeedah, 1/197)

And Allaah knows best

571. What Is ‘Zawaal Time’ And Why Is It Important?

By Asma bint Shameem 

Zawaal time is the time just after the sun reaches its highest point or zenith during the day. After reaching the zenith or midday, the sun starts to decline (zawaal). 

And it is NOT at 12 noon necessarily. 

Why is it important?

Zawaal time is important because the Prophet sal Allaahu Alayhi wa sallam specifically told us not to offer any Salah at the time of the day when the sun is overhead at its highest point, until it has passed its zenith. 

Uqbah ibn Aamir al-Juhani radhi Allaahu anhu said: 

*“There are three times at which the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam forbade us to pray or to bury our dead:* 

1. *when the sun has clearly started to rise until it is fully risen,*

2. *when it is directly overhead at midday until it has passed its zenith, and* 

3. *when the sun starts to set until it has fully set.”* (Muslim)

But isn’t ‘midday’ at 12 noon?

No. Midday is NOT necessarily at 12 noon. 

Midday is the exact MIDDLE point between the time of Sunrise and Sunset and since these times vary from place to place AND from season to season even in the same town or city, so does its middle point. 

And so ‘midday’ may be at 12 noon OR it may be earlier or later. 

How to calculate ‘midday’?

To calculate midday or the highest point that the sun reaches on any given day, count the number of hours from sunrise to Sunset. 

Divide that in half. 

That’s the highest point of the sun. That’s midday. 

How long should I wait to pray?

Some ulama say that the time in which it’s prohibited to pray is about 15 minutes or so before midday. And some say it’s less than that, about 5-7 minutes. 

So first determine ‘midday’ then add about 10 minutes or so before it, to be on the safe side. 

This is the prohibited time to pray Salaah until the sun starts to decline. 

That’s when the time for Dhuhr starts and you can pray. 

So for example if sunrise is at 6 am and Sunset is at 8:30 pm, then you calculate that the number of hours between these two times. 

And that equals 14 hours and 30 minutes. 

Now divide that in half.

That gives us 7 hours and 15 minutes.

 

Add 7 hours and 15 minutes to sunrise time (that is, 6 am) so that means midday is at 1:15 pm. 

So to know the time when you can’t pray, add about 10 minutes before 1:15. 

In other words,  the prohibited time is from 1:05 pm to 1:15 or 1:20 pm in this particular time example. 

Similarly you can calculate midday according to the time for sunrise  and Sunset in your particular town or city. 

Keep in mind that it will also vary from month to month. 

Why is it prohibited to pray at midday?

We shouldn’t do our prayers at this time because the Prophet sal Allaahu Alayhi wa sallam told us not to do so.

 

That’s reason enough for us as Muslims. 

We hear and we obey. 

We don’t question. 

However, the Prophet Sal Allaahu Alaiyhi wa Sallam also told us that the Fire of Hell is stoked up at midday and  therefore we shouldn’t be praying at this time. 

He Sal Allaahu Alaiyhi wa Sallam said:

“Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (midday). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” (Muslim)

Shaykh Ibn Uthaymeen said: 

“With regard to the prohibition on praying when the sun is near its zenith, this is because this is the time when the Fire of Hell is intensified, as was reported from the Prophet Sal Allaahu Alaiyhi wa Sallam, so we should refrain from praying at these times.”

(fatwas of Shaykh Ibn ‘Uthaymeen, 1/354)

Are ALL kinds of prayers prohibited at this time?

No. 

The prohibition to pray at midday applies to GENERAL VOLUNTARY prayers, which the scholars call al-nafl al-mutlaq (general nafl prayer). 

But IF there’s a NEED and a REASON to pray at midday, it’s ALLOWED EVEN at the prohibited times. 

For example if you have to pray Tahiyyatul Masjid, or Tahiyyatul wudhu, or the two rak’ah after Tawaaf, or you have to pray the  istikhaarah Prayer etc., then it’s allowed to pray such prayers even at the prohibited times because there’s a REASON why these prayers are being done. 

Shaikh Ibn Uthaymeen said about the hadeeth regarding prayer during the prohibited times:

“To sum up, this hadeeth is specific; if a person offers a prayer for which there is a reason, then it is not prohibited. 

What I have mentioned....is the correct view, because there is no prohibition on the prayers for which there is a reason.”

[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (14/344)]

What about Qur’aan or sajdah at-Tilaawah at this time?

Its allowed to read the Qur’aan during  the prohibited times of prayers, and it’s also ALLOWED to do the sajdah for tilaawah at these times. 

That’s because sajdah at-Tilaawah is NOT ‘Salaah’. 

And the prohibition in the hadeeth  is for ‘salah’ at midday and not for reading Qur’aan or making ‘sujood’ or other ibaadaat. 

And Allaah knows best