739. Gossiping Is A Major Sin

By Asma bint Shameem 

Gossip is called nameemah in Arabic and is a major sin, even if what you say is true. 

*What is gossiping?*

Nameemah or gossip means telling some people what others have said about them and almost always involves gheebah as well. 

al-Haafiz al-Mundhiri said: 

“The ummah is unanimously agreed that nameemah is forbidden and that it is one of the greatest sins in the sight of Allaah.” 

Ibn Hajar al-Haythami said: 

“It refers to disclosure of anything that may hurt or offend somebody if it is disclosed, whether it is the person who is spoken about who is offended, or the person who hears the gossip, or a third party, whether it is disclosed verbally, in writing or by means of a hint or a gesture, and whether what is transmitted is an action, a word, a fault or a shortcoming in the person who is being talked about, or in someone else. 

The definition of nameemah is uncovering secrets and disclosing that which it is not appropriate to disclose. 

Hence we should keep silent and refrain from telling everything that we see of people’s situations, *unless* speaking of it will bring some *benefit* to a Muslim or ward off some harm. 

For example, if you see a person taking someone else’s property, you have to bear witness to that, in contrast to if you see someone hiding his own money, in which case speaking of it would be nameemah and disclosing a person’s secrets. 

If what is spoken of is a fault or shortcoming in the person of whom one speaks, then this is gheebah (backbiting) and nameemah (malicious gossip).” 

(al-Zawaajir, no. 252: al-Nameemah) 

*NO ENTRY IN JANNAH!*

Nameemah is counted among one of the *major sins* and the one who gossips will *not enter Jannah*!

The Prophet Sal Allaahu Alayhi wa sallam said: 

“No person who spreads nameemah will enter Paradise.” According to another report, “No eavesdropper (qattaat)…” 

(al-Bukhaari 6056, Muslim 105)

The scholars said:

“A qattaat is someone who spreads nameemah. 

It was said that the one who spreads nameemah is the person who is with a group who are speaking, then he spreads gossip about them, and that the qattaat is the one who listens to them without them realizing, then he spreads gossip about them.”

*TORMENT IN THE GRAVE!*

Ibn ‘Abbaas Radhi Allaahu anhumaa said: 

“The Prophet Sal Allaahu Alayhi wa sallam stepped out of one of the gardens of Madeenah, and he heard the sounds of two people who were being *tormented in their graves*. 

He said, ‘They are being punished, not for something that was difficult to avoid, but it is nevertheless a major sin. One of them did not protect himself from urine (i.e., take measures to avoid contaminating himself or his clothes) and the other used to walk about *spreading nameemah*.’”

(al-Bukhaari 216, Muslim 292). 

*LOSS on the DAY OF JUDGEMENT!*

On the day of Judgement, the good deeds of the one who has spread gossip and gheebah will be taken and given to the person they gossiped about. 

The Prophet Sal Allaahu Alayhi wa sallam said:

“Whoever has wronged his brother with regard to his honor or something, let him ask him for forgiveness before the time when there will be neither dinar nor dirham, and if he has any good deeds it will be taken from him in proportion to the wrong he did, and if he does not have any good deeds (hasanaat), some of the other person's evil deeds (sayi’aat) will be taken and given to him to bear.” (al-Bukhaari)

And he Sal Allaahu Alayhi wa sallam said:

“The one who is bankrupt among my ummah is the one who will come on the Day of Resurrection with prayer, fasting and zakaah to his credit, but he will come having slandered one person and shed the blood of another and wrongfully consumed the wealth of a third, so (his victims) will be given some of his hasanaat (good deeds), and if his hasanaat run out before the score is settled, some of their sins will be taken and thrown onto him, and he will be thrown into Hell.” (Muslim)

*So what to do if I have gossiped about someone?*

If a person is guilty of gossiping about someone, they should make immediate taubah and ask Allaah’s forgiveness. 

They should also make Duaa for that person and give sadaqah on their behalf. 

And if someone comes to us gossiping about another person, we should NOT participate in that. 

Instead we should do what 

Ibn Hajar al-Haythami advised.

He said:

“The person who hears some malicious gossip, such as being told ‘So and so said this about you’ or ‘he did this to you,’ must do six things: 

1.  He should not believe it, because the one who spreads nameemah is a faasiq (evildoer) according to scholarly consensus, and Allaah says:

“If a Faasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done”

[al-Hujuraat 49:6] 

2. He should tell him not to repeat this evil action, which is evil in both religious and worldly terms. 

3. He should hate him for the sake of Allaah if he shows no sign of repenting. 

4. He should not think badly of the one of whom it was said, because he does not know whether that person really said it or did it. 

5. What he has been told should not make him spy on others or look for their faults for the purpose of verifying what was said, because Allaah says:

“Avoid much suspicion; indeed some suspicions are sins. And spy not…”

[al-Hujuraat 49:12] 

6. He should not approve for himself that which he has told the other person not to do, so he should not pass on the malicious gossip and say, ‘So and so told me this,’ otherwise he will also be gossiping and backbiting, and he will be doing that which he told someone else not to do.”(al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir)

*Reminder*

So the next time you’re tempted to gossip about someone, remember the warnings and punishments for this major sin. 

Just control your tongue and don’t fall in the trap of the Shaytaan. 

Being punished in the grave is no joke!

Being denied entry to Jannah is no joke!

And Allaah knows best.

738. Handling The Mushaf

By Asma Bint Shameem

Of course we have to handle the Mus-haf with utmost care and respect. 

But if we accidentally drop it, there’s nothing for us to do, except be even more careful in handling the Mus-haf the next time. 

And there’s NO SIN on you. 

That’s because our intention was NOT to be disrespectful to the Qur’aan. 

And the reward or sin depends on the INTENTION. 

The Prophet sal Allaahu Alayhi wa sallam said:

“The reward of deeds depends on the intentions and  every person will have only what they intended.” (al-Bukhaari, Muslim) 

Also we’re not punished for something that’s *unintentional*.

Allaah quotes the believers as saying:

“ ‘Our Lord! Punish us not if we forget or fall into error’”[al-Baqarah 2:286]

To that duaa, Allaah responded:

“I have done that” (i.e., responded to the prayer uttered in this aayah).” (Muslim 126)

And Allaah says:

“And there is no sin on you concerning that in which you made a mistake except in regard to what your hearts deliberately intend” [al-Ahzaab 33:5]

So pick up the Mus’haf quickly as soon as you drop it. 

And there’s no need to kiss it or touch it to your head, or give sadaqah etc. Just pick it up and be careful next time. 

Shaykh Salih al-Fowzaan said:

“There is no proof for that; kissing the Mus-haf has no proof for it. 

So if he/she drops the Mus-haf then let him grab it and pick it up and this is sufficient and all praise is due to Allaah without (him) kissing it.”

And Allaah knows best

737. When A Husband Divorces His Wife

 By Asma bint Shameem 

The correct rules regarding divorce are:

When a man divorces his wife, her iddah starts IMMEDIATELY 

It lasts for THREE menstrual cycles or till she gives birth, if she’s pregnant 

They have a chance to reconcile with each other during this time. 

The wife should stay at her HUSBAND’s house during these three months 

She should ADORN herself and does NOT wear hijaab in front of him. 

She lives like she did BEFORE the divorce. She cooks, cleans and does EVERYTHING like she did before EXCEPT intercouse. 

The purpose behind this is that our Deen ENCOURAGES that the husband and wife get back together. 

If he decides to take her back, all he has to do is say he’s taking her back or show in other ways that he wants to reconcile, for example have intercourse with her. And he does not have to do anything else to claim her back. She is his wife again. 

But this will count as FIRST divorce. 

If he does NOT take her back WITHIN the iddah period, and her iddah is OVER, she goes home to her father’s house and they’re divorced. 

Once the iddah is over, she may marry someone else. 

HOWEVER, 

IF the ex husband wants to reconcile AFTER the iddah is over, *he may STILL do so*.

But now he has to marry her again with a NEW contract and a NEW mahr. 

However he only has ONE MORE chance for a revocable divorce. 

If he divorces her a SECOND time, the SAME rules will apply. 

BUT if he divorces her a THIRD time, then that  divorce is IRREVOCABLE and she will be permanently forbidden to marry. 

That is UNLESS she marries a different person, WITHOUT the intention of marrying the first person, and LIVES a NORMAL married life in a *genuine* marriage with her second husband. 

And IF the second husband HAPPENS BY CHANCE to die or divorce her, she may be allowed to marry her first husband. 

IF she married the second husband JUST to get back with her first husband, that is a MAJOR SIN and HARAAM. 

Shaikh Ibn Baaz said:

“If a man divorces his wife and this is the first or second talaaq and she has not ended her ‘iddah (by giving birth if she is pregnant or by the passage of three menstrual cycles), then he can take his wife back by saying, “I am taking you back” or “I am keeping you.” 

Then his taking her back is valid. 

Or he may do some action intending thereby to take her back, such as having intercourse with the intention of taking her back. 

The Sunnah is to have two witnesses to the fact that he has taken her back, so that two witnesses testify to that, because Allaah says: 

“Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you (Muslims)”[al-Talaaq 65:2]

In this manner a man may take his wife back. 

But if the ‘iddah has ended following a first or second talaaq, then there has to be a new marriage contract. 

In this case he has to propose marriage like any other man, to her guardian and to her. 

When she and her guardian agree and they agree upon a mahr, then the marriage contract is completed. 

That must be done in the presence of two just witnesses. 

But if the divorce is the final – i.e., third – divorce, then she becomes haraam for him until another man has married her, because Allaah says: 

“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband” [al-Baqarah 2:230]So it is not permissible for him to marry her unless she has been married to another man and the marriage has been consummated, then he leaves her either through death or divorce. 

This marriage must be a legitimate shar’i marriage; if she marries him just to make it permissible for her to go back to her first husband, that is not permitted and she does not become permissible (to the first husband).”

(Fataawa Al-Talaaq 1/195-201)

What if the man says talaaq three times in one sitting?

Multiple divorces in one sitting are counted as “ONE”.

Even if he says it a 100 times, it counts as one talaaq. 

And it counts as ONE talaaq, even if the husband said it on different occasions, but there was no taking her back or a new marriage contract in between. 

A women is divorced for the second or third time only after taking the wife back or doing a new marriage contract.

Ibn Abbaas radhi Allaahu anhu said:

“At the time of the Messenger of Allaah Sal Allaahu Alayhi wa Sallam, the time of Abu Bakr radhi Allaahu anhu and the first two years of the caliphate of ‘Umar radhi Allaahu anhu, a threefold divorce was counted as ONE.” 

(Muslim)

When shaikh Ibn Baaz was asked about someone who divorced his wife three times in one go, he said:

“The scholars were of the view that this is to be regarded as a single divorce, and the husband may take her back so long as the ‘iddah has not yet ended. If the ‘iddah has ended then she may marry him with a new marriage contract.It was also the view favored by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim (may Allaah have mercy on them). This is also my view, because that is following all of the texts, and because it is also more merciful and kind to the Muslims.”

(Fataawa Islamiyyah, 3/281, 282)

Shaykh Ibn ‘Uthaymeen said: 

“The view that is most likely to be correct concerning all these issues is that there is no such things as a threefold divorce, unless there is the taking back of the wife or a new marriage contract in between. Otherwise, the threefold divorce does NOT count as three. This is the view favored by Shaykh al-Islam Ibn Taymiyah and it is the correct view.”

(ash-Sharh al-Mumti‘ 13/94).

So if they want to get back together, after this first talaaq, he may take her back. 

If he takes her back within the three months of iddah, there’s nothing more to do. 

But this will count as one revocable divorce. 

But if he takes her back AFTER the iddah is over, he has to marry her again with a new marriage contract and new mahr. 

There’s NO NEED for “halaalah” 

In fact marrying another person just for the purpose of getting back to the first husband is haraam and a major sin. 

Halaalah Is ONLY valid if a man irrevocably divorced his wife then she marries another one in a “genuine” marriage without Intending to get back to the first husband. 

Then if the second husband *happens* to die or divorces her WITHOUT any “preplanning”, then she may marry her first husband if he wants. 

And Allaah knows best

736. 15 Tips To Help You Wake Up For Fajr

By Asma bint Shameem 

We MUST pray each prayer at its own time and exert EVERY POSSIBLE effort to do so regularly. 

Salaah is *“THE absolute, most important”* part of a Muslim’s life.

It’s the very first thing we’ll be asked about when we stand in front of Allaah Subhaanahu wa Ta’aala. 

If the Salaah is good, everything else will be good. 

If the Salaah is lacking, then everything else is of NO USE. 

 The Prophet ﷺ said:

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." 

(al-Tabarani; saheeh by al-Albaani, Saheeh al-Jami, vol.1, p. 503)

After all, what distinguishes us from the non Muslims?

*It’s the Salaah*, of course. 

So we MUST do our BEST to pray on time and *exert every effort* that we can to make it possible. 

ALL the five daily prayers are CRUCIAL but Fajr prayer is especially important because it is the first prayer of the day. 

How can we expect Allaah to bless us and help us during the day if we start the day off *disobeying Him* if we miss the fajr salaah?

So if you can’t wake up for Fajr, it’s *incumbent* upon you to *IDENTIFY* those factors that play a role in missing this Salaah. 

 Some Tips to help in waking up for Fajr

1. Sleep early

2. Try to sleep and wake up around the same time every day

3. Take a short midday nap

4. Eat dinner early at least a few hours before bedtime. 

5. Use TWO or THREE separate ALARMS

6. Don’t be on your laptop or phone just before bedtime

7.  Make wudhu when you go to bed

8.  Say the bedtime adhkaar

9.  Make duaa to Allaah to help you wake up in time for Fajr

10. Stay away from sins during the day especially music

11. Keep good company

 12. Have a ‘Fajr buddy’ who can call you at Fajr and make sure you’re up

13. Drink 2-3 glasses of water at bedtime

This way you will “have” to wake up (to use the bathroom) by the time fajr arrives. 

14. Be ‘motivated’ for Fajr by reading all the virtues and rewards for praying on time.

15. Last but not least, be SINCERE in your intention to worship Allaah Subhaanahu wa Ta’aala and please Him.

These are only some of the things you can do to help you wake up. 

Shaykh Ibn Baaz said:

“It’s obligatory that every Muslim fears Allaah, and establishes the five daily prayers in their fixed times in the masjid in congregation. 

And a person should be diligent in utilizing every means to achieve this. 

Some of the means that will aid in praying (Fajr) in congregation is:

1- Going to bed early.

2- Setting an alarm for a suitable time to get up to pray in congregation.

3- Being diligent in asking Allaah to aid (you) and give (you) the success (to do this.)

4- Saying the legislated words of remembrance before going to sleep.

And by doing these things, Allaah willing, Allaah will give a person the success to get up and pray in congregation.”

And Allaah knows best

735. Is It Allowed To Frame Family Photos Or Hang Them On The Wall?Or Keep Figurines Or Statues?

By Asma Bint Shameem 

The basic principle is that it’s not allowed for Muslims to have images of animate beings, whether as a decorative object or to hang on walls or put in frames or on clothes etc. 

The Prophet Sal Allaahu Alayhi wa sallam said:

“Jibreel came to me and said: I was going to come to you yesterday and nothing prevented me from entering upon you in the house where you were except that at the door of the house there were some statues of men, and in the house there was a curtain  on which there were*images*, and there was a dog in the house. So tell someone to cut off the heads of the statues that are by the door of the house, so that they will become like trees, and tell someone to take down the curtain and make it into two cushions which can be thrown on the floor and on which people may step, and tell someone to take the dog out.So the Messenger of Allaah  Sal Allaahu Alayhi wa sallam  did that.” 

(at-Tirmidhi -saheeh by al-Albaani) 

And the Prophet Sal Allaahu Alayhi wa sallam said:

“The angels do not enter any house in which there is a dog or an image.’” (Muslim 2104)

Shaykh Ibn ‘Uthaymeen explains in detail:

“*Firstly:*

Image-making is of two types: 

- one, by hand and 

- the other, by means of machines. 

Image-making by *hand* is haraam, and is in fact a major sin, because the Prophet Sal Allaahu Alayhi wa sallam cursed the one who does it. 

He did not differentiate between images that have a shadow (i.e., three-dimensional) or those that are simply drawn (two-dimensional), according to the more correct scholarly opinion, because of the general meaning of the hadeeth.  

With regard to image-making by means of *machines*, i.e. cameras, there is a difference of opinion among the later scholars on this matter. 

Some of them forbid it and some of them allow it. 

In order to be on the safe side, it is better to *avoid* that, because it is one of the doubtful areas. 

And whoever is careful with regard to doubtful matters will protect his religious commitment and his honor. 

But if he needs to do that for a specific purpose such as proving his identity, there is nothing wrong with that because if there is a “need”, the matter is no longer doubtful.

 *Secondly:* 

With regard to keeping pictures, this is also of two types: 

The first type is keeping images that are *three-dimensional.* 

Keeping them is haraam. 

Ibn al-‘Arabi narrated that there is consensus on this point. (Fath al-Baari, p. 388, vol. 10). 

He said: This consensus has to do with things *other than girls’ dolls*. 

It was narrated that ‘Aa’ishah Radhi Allaahu anhaa said: 

“I used to play with dolls in the presence of the Prophet Sal Allaahu Alayhi wa sallamand I had friends who would play with me. 

When the Messenger of Allaah Sal Allaahu Alayhi wa sallam entered they would hide themselves and he would call them to come and play with me.” (al-Bukhaari, 5779; Muslim, 2440)

The second type is images that are not three-dimensional. 

These are of different types: 

1. Those that are hung up to be venerated and respected, as in the case of pictures of kings, presidents, ministers, scholars etc. 

This is haraam because it involves exaggeration about a created being.

2. Those that are hung up for the sake of memory, such as hanging up pictures of one's friends. 

This is also haraam, because of the hadeeth narrated in Saheeh al-Bukhaari from Abu Talhah Radhi Allaahu anhu who said: 

“I heard the Prophet Sal Allaahu Alayhi wa sallam say: 

“The angels do not enter any house in which there is a dog or an image.’” (Muslim 2104)

3. Those that are hung up for the purpose of adornment. 

These are also haraam because of the hadeeth of ‘Aa’ishah who said: 

“The Messenger of Allaah Sal Allaahu Alayhi wa sallam

came back from a journey and I had hung a patterned curtain on which there were images over (the door of) a room of mine. 

When the Messenger of Allaah Sal Allaahu Alayhi wa sallam saw it, he tore it and said, 

“The most severely punished of the people on the Day of Resurrection will be those who tried to imitate the creation of Allaah.’” 

She said: “So I made it into one or two cushions.” (al-Bukhaari 5610; Muslim 2107)

4. Those that are treated with disrespect, such as images in carpets and pillows. 

Al-Nawawi narrated from the majority of scholars among the Sahaabah and Taabi’een that these are permissible.

5. Those that have unfortunately become widespread and are difficult to avoid, such as images engraved on coins etc which have become a problem for the Muslim ummah. 

It seems to me that there is no sin on the one who acquires these without wanting to acquire images.

*Thirdly:* 

With regard to dolls that children play with: 

An exception is made in the case of children’s toys, which are not regarded as haraam or makrooh. 

But what are the toys which are exempted? 

We know that the toys of the past did not have eyes and lips and noses as they do nowadays. 

I think it is better to avoid these toys and limit oneself to those the kind of toys that were known previously.”

(Fataawa al-‘Aqeedah by Shaykh Ibn ‘Uthaymeen, p. 66, 663, 679)

So as Shaykh Ibn ‘Uthaymeen explained, hanging pictures of the family or animals etc is not allowed. 

But we can keep pictures of *INANIMATE* objects like trees, mountains, seaside, flowers etc.

Sa’eed ibn Abi’l-Hasan said: 

“I was with Ibn ‘Abbaas radhi Allaahu anhu when a man came to him and said, 

‘O Ibn ‘Abbaas, I am a man who earns a living by the work of my hands, and I make these pictures (or images).’ 

Ibn ‘Abbaas said: ‘I will only tell you what I heard the Messenger of Allaah Sal Allaahu Alayhi wa sallam say, and I heard him say, 

“Whoever makes an image in this world will be punished until he breathes life into it, and he will never be able to do so.’’ 

The man became very upset and his face turned pale. 

He – meaning Ibn ‘Abbaas – said, ‘Woe to you! If you insist on making them (images), then you can make images of these trees and everything that does not have a soul.’” (Saheeh al-Bukhaari 2225 and Saheeh Muslim 2110)

*What about an incomplete picture?*

If the image or picture is incomplete without which it’s impossible to live, then the scholars say it is “permissible” to keep such an image or picture. 

Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh said: 

“If the picture is incomplete, such as a picture of the face or head or chest, and so on, and something is removed from the picture that represents a part of the body without which there can be no life, then the words of many fuqaha’ indicate that it is permissible, especially if there is a NEED for that, which is partial depiction. 

Whatever the case, people should fear Allaah as much as they are able to and should avoid that which Allaah and His Messenger have forbidden.” 

(Fataawa al-Shaykh Muhammad ibn Ibraaheem, 1/167)

And Shaikh Ibn Uthaymeen said: 

“Everyone who makes something that imitates the creation of Allaah is included in this hadeeth, which says that the Prophet ﷺ cursed the image makers… and his words “The people who will be most severely punished on the Day of Resurrection will be the image-makers.” 

But as I said, if the image is not clear and if it does not have eyes or a nose or mouth or fingers, then it is not a complete image, and is not imitating the creation of Allaah Subhaanahu wa Ta’aala .”

(Fatawaa Shaykh Ibn ‘Uthaymeen)

*Conclusion:*

We should NOT be hanging any pictures of our families, children, or ANY animate being.  

There’s no problem in putting up pictures of flowers, mountains, beaches, or other inanimate objects. 

It’s best to *AVOID* pictures of animals and humans even if the picture is incomplete. 

Why take a chance with something when the warnings are so severe?

Also keep in mind that just because something is “permissible” does not necessarily mean that it’s “desirable”. 

In any case, what’s so special about having a picture on the wall, right?

What difference will it make if we don’t hang it up?

*THINK about it.* 

And Allaah knows best.

734. Is Toilet Paper ‘Enough’ After Using The Bathroom, In Order For Me To Be Considered ‘Pure’ And Offer Salaah?

By Asma bint Shameem 

It’s *perfectly alright* to clean oneself with *toilet paper alone*, and offer Salaah as long as all the najaasah (impurity) is cleaned. 

You don’t have to “wait” or “delay” your salaah until you use water.

Proof:

The Prophet Sal Allaahu Alayhi wa sallam used to clean himself with stones after using the bathroom and this is called ‘Istijmaar’. 

And he Sal Allaahu Alayhi wa sallam did not necessarily use water for cleaning every time he relieved himself. 

He Sal Allaahu Alayhi wa sallam said:

“When any one of you goes and defecates, let him take with him three stones and cleanse himself with them, and that will be *sufficient* for him.” (Ahmad- saheeh by al-Albaani)

The word “sufficient” used here means it’s *enough for achieving purity*. 

And he Sal Allaahu Alayhi wa sallam said:

“Whoever does wudoo’, let him rinse his nose, and whoever does istijmaar let him use an odd number.” (al-Bukhaari, Muslim)

Salmaan al-Faarisi radhi Allaahu anhu said: 

“Indeed, the Prophet Sal Allaahu Alayhi wa sallam forbade us from facing the Qiblah while defecating or urinating, from wiping (ourselves) using the right hand, wiping with less than three stones, or *wiping with dung and bones.”

[Muslim]

Abu Hurayrah radhi Allaahu anhu reported that he used to carry a vessel for the Prophet Sal Allaahu Alayhi wa sallam to do wudhu and clean himself after answering the call of nature. 

Whilst he was following him, he (the Prophet) asked:

“Who is that?”

He said: 

“I am Abu Hurayrah.”

He said: 

“Get me some stones I can use to clean myself, but do not bring me any bones or dung.”

So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. 

When he had finished, I came back and asked him, 

“What is wrong with bones and dung?”

He said: 

“They are the food of the jinn.”

(al-Bukhaari, 3571).

The above Ahaadeeth show the validity of Istijmaar. 

And it PROVES that it does not HAVE to be “only” water or stones to clean ourselves. 

Rather ANYTHING can be used as long as it’s not bones or dung. 

So the conditions for istijmaar are:

* Not to face the qiblah

* Not to use one's right hand

* To use a minimum of three pebbles

* Not to use bones or dung.

Everything else is permissible. 

If ONLY water or stones were supposed to be used for cleaning ourselves after answering the call of nature, then the Prophet Sal Allaahu Alayhi wa sallam would have clearly said so. 

Rather he Sal Allaahu Alayhi wa sallam ONLY forbade the use of bone or dung. 

That’s why the Ulama say that anything that’s pure like leaves, cloth, and even toilet paper may be used for istijmaar although washing with water is best. 

But in case there’s no water or it’s difficult to use it, for some reason, then toilet paper is sufficient to purify oneself and offer prayers. 

Just make sure that all the najaasah is removed and that you clean yourself at least three times. 

The use of stones or toilet paper or anything else in its place is a rukhsah (allowance or concession) that Allaah has given us out of His Mercy for us. 

And Allaah LOVES that we use his concessions  whenever we can. 

The Prophet Sal Allaahu Alayhi wa sallam said:

“Allaah likes His concessions (rukhsah) to be taken” 

(Ahmad 5832; saheeh by al-Albaani in Irwa’ al-Ghaleel 564)

We must also remember Allaah’s words in the Qur’aan: 

“He has not placed any hardship for you in your religion.” 

(Al-Hajj 22:78)

The Prophet Sal Allaahu Alayhi wa sallam said:

“This religion of ours is easy and simple to practice; if you make it hard upon yourself, you will be defeated by it.

So do not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded.”

(al-Bukhaari) 

Ibn al-Qayyim said:

“There is consensus among the Muslims that it is permissible to do istijmaar using stones both in the winter and in the summer.”

(Ighaathat al-Lahfaan (1/151) 

And using tissue or toilet paper is the SAME as using stones or pebbles. 

*How to do Istijmaar*?

- Use your left hand

- wipe ODD number of times, but not less than three times. 

- you can use anything such as toilet paper or pebbles like in the old days; 

Or any other material, except bones, dung etc that was prohibited to be used by the Prophet Sal Allaahu Alayhi wa sallam.

 Shaikh ibn Uthaymeen said:

“Istijmaar means to cleanse the front or back passage of urine or stools using stones or something else in their place. One of the things that may take their place is tissue, but on the condition that one wipes no less than three times. And one should not use things that are forbidden to be used for istijmaar such as dung and bones, or things that have a kind of sanctity such as food etc. It is permissible to do istijmaar with or without water. The scholars said, it is better to use both, because that is cleaner.” 

So even if you use just toilet paper after using the bathroom you are still ‘clean’ and you can still offer your prayers

No need to “wait” to ‘wash’ with water later on in order for  your Salaah to be valid. 

Remember the profound words of ibn Qudaamah; 

He said:

“The salaf … used to spend their time in purification of the *heart* and were [somewhat] lenient in exterior matters.”

(Mukhtasar Minhaj al-Qasideen)

And Allaah knows best.

733. Wedding In Islaam

By Asma Bint Shameem 

The wedding is very simple in Islaam. 

So there’s nothing much to do as far as a wedding is concerned in our Deen. 

Keep it simple. 

Men and women should be separate. 

Women can dress up but they should keep the limits of showing their awrah in mind, even in front of other women. So they should dress modestly. 

The bride should not dress up and sit on a stage in front of hundreds of strange men staring at her. 

There should be no music.

And of course there should be no alcohol or other prohibited things in the wedding. 

The family of the girl does not have to do anything. 

It’s NOT any extra rewards to do nikaah in the masjid. Nikaah can be done *anywhere*. 

There’s no proof of “ubtan” or “mayyun” or “Haldi”. That’s Hindu culture. 

The mehndi ceremony the way we have in our customs is also not allowed. 

There’s a lot of haraam that goes on in these ceremonies. 

There’s music, dancing, mixing of men and women, women dressed inappropriately, going around without hijaab, and some even have alcohol Astaghfirullaah. 

All these things are completely prohibited in our Deen. 

However if just the girls get together and apply mehndi (henna) on their hands and sing on Daff only and among themselves without any men there, then there’s nothing wrong with that. 

Also there’s no need for the extravagant weddings that we usually have after borrowing money and spending thousands and thousands and inviting unnecessarily large numbers of people. 

And of course there no need for “jahayz” or the money and stuff that the parents are *forced* to give their daughters for their wedding. 

Again, that’s HINDU culture. 

Rather it’s the GROOM that is supposed to bring the dowry and the gifts for his new bride. 

All the groom needs is a nikaah then a waleemah; that’s it. 

And ALLAH knows the best.

732. Is It Sunnah To Make Duaa Routinely After Every Fardh Salaah?

By Asma Bint Shameem 

This is a very common misconception among the people. They think that it is part of the Sunnah to make duaa every single time they finish the fardh salaah. 

But it’s not. 

It is not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alayhi wa sallam that he made duaa after every fardh prayer. 

Rather, the place of *duaas* is  *before* the tasleem. And the place of *dhikr* is *after* the tasleem. 

Proof:

The Prophet Sal Allaahu Alayhi wa sallam said: 

“O Mu’adh, I advise you not to miss supplicating at *the end of every prayer* (dibr as-Salaah) saying: 

‘Allahumma a’inni ‘ala dhikrika wa shukrika, wa husni ‘ibadatika,’ 

“O Allaah, help me remember You, expressing gratitude to You and worship You in the best manner”.

(Abu Dawood 1522; saheeh by al-Albaani in Saheeh Abi Dawood)

 And Ibn Mas’ood radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alayhi wa sallam taught them the tashahhud then he said at the end of it (meaning the tashahhud):

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

The key word here is  *دُبُرَ*

The word دُبُرَ means something that is attached to something and is part of it. 

The scholars explained that the words “at the end of the prayer (dubr as-salaah)” means in the “last part” of the prayer *before* the salaam, because “*dibr ash-shay’*” (lit. the end of a thing) is “*part*” of it. 

 Ibn al-Qayyim said: 

“At the end of the prayer” may be understood as meaning before the salaam or after it. 

Our shaykh [i.e., Ibn Taymiyah] regarded it as more likely that it is “before” the salaam. 

I asked him  about that and he said: 

“Dibr kulli shay’ (the end of everything) is part of it, like the dibr (rear end) of an animal.”

(Zaad al-Ma‘aad 1/294)

 Someone asked Shaykh Ibn ‘Uthaymeen about making duaas after Salaah.

He said:

“It is not legislated; because Allaah said:

‎فَإِذَا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ

“And when you have completed the prayer, remember Allaah.”

(Soorah An Nisa 4:103)

He did not say: ‘Supplicate.’ 

Therefore the place for Dua’a is NOT “after” the prayer. 

The place for Dua’a is “before” the Salaam (before the Salaam to exit the prayer).

The Prophet Sal Allaahu Alayhi wa sallam used to teach his companions the tashahhud, and he said:

‘Then after it (the tashahhud), supplicate as you like’.

Thus he made the place for Dua’a “before” the Salaam.

And he advised Muadh Radhi Allaahu anhu to say after the final tashahhud *before* the Salaam:

‎اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكِ وَحُسْنِ عِبَادَتِكِ

“O Allaah, help me in remembering You, in giving You thanks, and worshipping You well.”
(Abu Dawud 1522)

And this is a Dua’a. 

And this is necessitated by the intent because as long as the person is praying, he is conversing with Allaah, and when he leaves the prayer, the conversation ends. 

So is it more befitting to supplicate while you are conversing with Allaah or after you have left the conversation? 

The first is more befitting (to supplicate while you are conversing with Allaah). 

And there is no difference whether it is the obligatory prayers or the supererogatory prayers.

Second: after the prescribed prayers and it is the plural of (دبر) and it is the “end” of prayer. 

This is because the (*دبر*) is the end of everything and it is *“before”* the salutations and NOT *“after”* it. 

The evidence for that is in the Book of Allaah and the Sunnah of the Messenger Sal Allaahu Alayhi wa Sallam.

As for in the Book of Allaah, then Allaah said:

‎إذا قضيتم الصلاة فاذكروا الله قياما وقعودا وعلى جنوبكم

“When you have finished As-Salaah (the prayer – congregational), remember Allaah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salaah (Iqaamat-as- Salaat). 

Verily, the prayer is enjoined on the believers at fixed hours.”

[4:103]

And He did not mention “supplication”, rather He ordered “remembrance”. 

There came a clear Sunnah which he Sal Allaahu Alayhi wa sallam legislated the one praying to say when he finishes his prayer:

‎أن يستغفر الله ثلاثا ويقول اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام

He would beg forgiveness from Allaah thrice and then would recite: “Allaahumma Antas- Salaam, wa minkas-Salaam, tabarakta yaa Dhul-Jalaali wal-Ikraam 

(O Allaah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!

[al-Bukhaari and Muslim]

So him making supplication “before” finishing his prayer is more deserving than him making supplication when he finishes his prayer.

The usage of ‘the end of the prayer‘ is used on both the end before the Tasleem and what comes after it, but after investigating it has become clear that what’s attached to the end of the prayer in regards to *Duaa or Supplications*, then its place is *“before” the Tasleem*. 

And *dhikr* or Remembrances come *“after” the Tasleem.*

It’s built upon what has preceded of the verse and the hadeeth, and this is a beneficial principle.”

(Fatawaa Noor ‘ala Darb)

 Ibn al-Qayyim said: 

“With regard to du’aa’ after the prayer facing the qiblah or facing the congregation, this is not something that the Prophet Sal Allaahu Alayhi wa sallam did at all. 

It is NOT narrated with a saheeh or hasan isnaad. 

As for doing that only after Fajr and ‘Asr prayers, he Sal Allaahu Alayhi wa sallam did not do that and neither did any of his successors (khulafa’), and he did not teach his ummah to do that. Rather this is something that some people thought it was good to do to make up for not offering Sunnah prayers after those prayers.

The Prophet Sal Allaahu Alayhi 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)

 *So what's proven from the Sunnah?* 

Go ahead and make Duaa DURING Salaah in your SUJOOD and in TASHAHHUD before the Tasleem. 

*In sajdah:*

The Prophet Sal Allaahu Alayhi wa sallam said:

“The closest that any one of you may be to his Lord is when he is prostrating, *so say a lot of du’aa’ at that time.”* (Muslim)

We can make ANY duaa in the sujood that’s from the Qur’aan or Sunnah or even our own duaa in our own language. 

And it doesn’t matter if the prayer is fardh or Sunnah or Nafl. 

*In Tashahhud* 

We can make duaa in tashahhud 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)

We can make Duaa in ALL the prayers and there’s no proof to say that we can not make Duaa in Fardh Salaah. 

And there’s nothing to stop you from making duaa in your own language. 

Remember that the way to succeed in this dunya and Aakhirah is to follow the ways and practice of the Prophet Sal Allaahu Alayhi wa sallam. 

That’s the ONLY way. 

And Allaah knows best

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

By Asma bint Shameem 

First of all, Zawaal does NOT mean the time the sun is at its highest point or zenith as many people commonly believe. 

Rather, the word “Zawaal” means to “decline” or “fall”.

So Zawaal is “the time when the sun moves AWAY from its central meridian or highest point in the sky during the day.”

Therefore, Zawaal is actually the starting point of Dhuhr - when the sun starts to begin its descent.

It is PERMISSIBLE to pray at Zawaal time. 

On the other hand, when the sun is at its highest peak in the afternoon sky (midday), THAT’S the time when it’s not allowed to offer prayers.

People mistakenly refer to midday as the time of Zawaal. 

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

Once the sun reaches its highest point, it starts to decline (zawaal) and the prohibition to pray is lifted. 

“Midday” is NOT at 12 noon necessarily. 

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*?

The sun is at its zenith for only a short period of time and so the scholars include a few minutes from either side of midday to calculate the forbidden time for prayer. And prayer must be avoided for that period of time.

So first determine ‘midday’ then add a few minutes before it and a few minutes after 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 offer prayers.

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 a few minutes before 1:15. And a few minutes after 1:15. 

In other words,  the prohibited time is from 1:10 to 1:20 or even less 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 832)

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 ‘Salaah’ at midday and not for reading Qur’aan or making ‘sujood’ or other ibaadaat. 

And Allaah knows best