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

730. Secret Second/Third/Fourth Wife?

Secret Second/Third/Fourth WIFE?

HE WILL TELL EVERYONE LATER? 

RUN AWAY!!

If someone wants to get into a secret second marriage with you, then run from him, delete him, and ban him out of your life, and don't look back.

The Messenger Sal Allaahu Alaiyhi wa Sallam said, 

“Announce the Nikāḥ.” [Ṣaḥīḥ] He also said, “The difference between Halal and Haram is the sound of beating the daff. (i.e. a public celebration)” [Ḥasan]

Hishām ibn ‘Urwah (r) said, 

“My father used to say: Secret marriages are not appropriate.”

Nāfi‘ (r) said, 

“There is no such thing as a secret marriage in Islam.”

‘Abdullah ibn ‘Utbah (r) said, 

“The worst of marriages are secret marriages.”

Ibn Taymiyyah (r) said, “Secret marriages are from the same category as taking up mistresses; similar to them...” 

According to Imam Malik (r), a secret marriage includes a marriage in which there are two witnesses but they are advised not to tell others. In his view, such a marriage should be annulled with a divorce and the two parties should be separated!

Marriages are meant to be public, clear, and transparent, so there is no abuse, and so each party can be held responsible. Unless someone is willing to take responsibility for this contract which Allah calls “ميثاقا غليظا”, a firm covenant, don't destroy your own life by getting into such a relationship! That covenant is that he should either keep you in his care responsibly or discontinue the marriage appropriately!

- Brother Abdul Wahab Saleem 

- - -

Secret marriage is one of several kinds of violation by men of the rights and dignity of women. I have been informed that it is increasingly common for Muslim preachers in Europe and America and for those visiting the West to marry women in secret and for a short period, after which they, presumably, end the marriage, before going on to contract another marriage of the same sort somewhere else. This is a violation of the laws and good purposes of marriage, and a vicious exploitation of women whose circumstances oblige them to enter into such contracts. The wrong is analogous to riba..."

729. Should Wudhu Be Done In Specific Order

By Asma Bint Shameem

Allaah says:

“O you who believe! When you intend to offer As-Salaat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles”

[Surah al-Maa’idah 5:6].

Based on the above Aayah, there are SIX essential parts (“pillars”) or Fardh of wudhu. 

If any of these steps is missing, the wudhu is NOT VALID. 

1-Washing the face, of which the mouth and nose are part.

2- Washing the arms up to the elbows.

3- Wiping the head.

4- Washing the feet up to the ankles.

5- *Washing these parts of the body in the proper order.*

6- Doing these actions consecutively (that is, washing one after the other, with no lengthy lapse of time in between).

(ar-Rawd al-Murbi‘ ma‘a Haashiyat Ibn Qaasim (1/181-188).

Therefore as you can see from the above Aayah, washing the body parts in proper order is essential. 

And the order must be followed, so we wash the face first, then the arms, then wipe the head, then wash the feet, because the Prophet ﷺ did wudhu in this order.

Humran the freed slave of ‘Uthman radhi Allaahu anhu said that ‘Uthman ibn ‘Affan radhi Allaahu anhu called for water to do wudhu. 

He washed his hands three times, then he rinsed his mouth and nose, then he washed his face three times, then he washed his right arm up to the elbow three times, then he washed his left arm likewise. Then he wiped his head, then he washed his right foot up to the ankle three times, then he washed his left foot likewise. 

Then he said, “I saw the Messenger of Allaah t Sal Allaahu Alaiyhi wa Sallam doing wudhu as I have done it, then the Messenger of Allaah  Sal Allaahu Alaiyhi wa Sallam said:

“Whoever does wudhu as I have done it, then prays two rak’ahs in which he focuses completely on his prayer, his previous sins will be forgiven.’” (Muslim, al-Taharah, 331) 

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 wudhu’.”

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

And Allaah knows best

728. Can A Woman Travel Alone?

By Asma Bint Shameem

First of all, we should understand that there’s a difference between “traveling” and “driving”. 

*Traveling* is when someone travels *out* of his or her home town to another city. 

But “*driving*” means you’re going from one place to another *within* your own town. That’s not considered “travel”. 

And if she’s using a public transport like a bus or she’s walking etc then she can go alone. 

But if her father feels that she is not safe when going  anywhere alone then she should listen to her father and take a friend or female cousin, mother etc with her. 

And if she doesn’t have anyone to go with her, it’s best to avoid going at that particular time or she can wait for someone to accompany her later. 

And if the father still does not concede then I would suggest that you take these Qur’aan classes online until he agrees. That’s because the father is a girl’s guardian until she gets married and she must obey her father as long as he does not tell her to do something that’s against the rules of the Sharee’ah. 

The scholars of the Standing Committee said:

“Before marriage, a woman is under the guardianship of her father, so it is not permissible for her to go out of the house except with his permission, whether it is to go to the masjid or elsewhere, because obedience to one’s father is obligatory so long as it does not involve disobedience towards Allaah. 

We advise you to listen to broadcasts from the Al-Qur’aan Al-Kareem station, because there is much knowledge and sound teaching to be gained from it. May Allaah help you to do all that is good and grant you a sound understanding of Islaam.”

( Fataawaa Al-Lajnah Al-Daa’imah, 12/101)

And Allaah knows best

727. Memorizing The Quran

By Asma Bint Shameem

The Prophet Sal Allaahu Alaiyhi wa Sallam did not “order” us to memorize the Qur’aan but he Sal Allaahu Alaiyhi wa Sallam *”encouraged”* us to do so. 

Memorizing the Qur’aan is an honor and a privilege that comes only from Allaah Subhaanahu wa Ta’aala. 

A person who memorizes the Qur’aan has *tremendous* rewards in this dunya and Aakhirah. 

But the condition to receive this honor and reward is *sincerity* to Allaah Subhaanahu wa Ta’aala and the intention to please Him, then to put into *practice* what he learnt of the Qur’aan. 

In Jannah, the haafidh will keep rising in status until his status is as *high*, as the last aayah he memorized. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“It will be said to the companion of the Qur’aan (i.e., the one who memorized and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’”

(Abu Dawood 1464, al-Tirmidhi, 2914; hasan by al-Albaani in Saheeh al-Tirmidhi 2329)

The scholars said that the meaning of the word “reciting” used in the hadeeth means “*memorizing*”.

 The haafidh will be in the company of angels.

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The one who recites the Qur’aan and learns it by heart, will be with the noble righteous scribes (in Jannah) and the one who exerts himself to learn the Qur’aan by heart and recites it with great difficulty, will have a double reward.”

 (al-Bukhaari 4653, Muslim 798) 

He will be given a crown of honor and a garment of honor to wear. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The Qur’aan will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ 

So he will be given a crown of honor to wear. 

Then it will say, ‘O Lord, give him more.’ 

So he will be given a garment of honor.’ 

Then it will say, ‘O Lord, be pleased with him.’ 

So Allaah will be pleased with him. 

Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).”

(al-Tirmidhi 2915; hasan by al-Albaani in Saheeh al-Tirmidhi, 2328)

 The Qur’aan will intercede on his behalf with Allaah. 

Abu Umaamah al-Baahili Radhi Allaahu anhu said: 

“I heard the Messenger of Allaah Sal Allaahu Alayhi wa Sallam say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

 (Muslim, 804)

Not just the haafidh himself, but even his *parents* will be honored because they worked hard to teach him the Qur’aan and raise him up with an Islaamic upbringing. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? 

I am the one who made you stay up at night and made you thirsty during the day…” 

Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. 

They will say, “O Lord, how did we earn this.” 

It will be said to them, “*Because you taught your child the Qur’aan.*”

(al-Tabaraani in al-Awsat, 6/51; authenticated by al-Albaani in al-Silsilah al-Saheehah)

And the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. 

They will say, “Why have we been given this to wear?” 

It will be said, “Because your child learned the Qur’aan.”

(al-Haakim, 1/756; al-Silsilah al-Saheehah 2829)

Memorizing the Qur’aan is not just lip service. Rather  understanding the meanings and implementation are the key to succeed and be able to qualify for the rewards promised by Allaah Subhaanahu wa Ta’aala. 

Please see my article below for further clarification. 

And Allaah knows best