254. Muslim Girls Marrying Non-Muslim Men

By Asma bint Shameem

Muslim girls marrying non-Muslim men... a CALAMITY of Unimaginable Proportions

A new kind of calamity has hit the muslim world especially those living in non-Muslim lands. 

Our muslim girls are marrying non-Muslim men and nobody seems to care! 

This is happening left and right...in families that are practicing muslims and in families that are not so practicing. 

Is that really allowed?

What does Islaam say about that?

Let's take a look. 

Allaah says:

 وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّى   يُؤْمِنُوا

"And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allaah Alone)" (Surah al-Baqarah :221)

Here Allaah is telling us directly...clear and straight. 

"Do not give your daughters to non Muslim men."

Simple as that. The Order couldn't be more straightforward or clearer. 

In the tafseer of this aayah, at-Tabari said: 

"What Allaah, Subhaanahu wa Ta'aala means in this verse is that He has forbidden believing women to marry a mushrik (polytheist) of any type. So do not, O Muslim men, give them (Muslim women) in marriage to them (mushrikeen), for that is forbidden to you."

(Tafseer at-Tabari, 4/370)

And Al-Qurtubi said:

"And give not (your daughters) in marriage to Al-Mushrikoon" means do not give a Muslim woman in marriage to a mushrik. The ummah is unanimously agreed that a mushrik should not marry a believing woman under any circumstances, because that undermines Islam." (Tafseer al-Qurtubi (3/72)

Al-Baghawi said: 

"And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allah Alone)" - there is consensus on this point: it is not permissible for a Muslim woman to marry a mushrik man."

In another aayah, Allaah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهُم مَّا أَنفَقُوا    

"O you who believe! When believing women come to you as emigrants, examine them, Allaah knows best as to their Faith. Then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them." (Surah al-Mumtahinah :10)

Here Allaah is directly addressing us as believers. 

"O you who believe..."

Isn't that you and me?

Yes, it is. 

WE claim to believe. 

*So pay attention*. 

Our Rabb is calling out to you and me and telling us straight up that disbelieving men are NOT LAWFUL for believing women. 

Regarding this aayah, Ibn Katheer said: 

"Allaah says: "they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them". This verse is the one which prohibited Muslim women to mushrik men."

(Tafseer al-Qur'an al-'Azeem, 13/521)

It's as simple as that. No ifs and buts about it. 

 Such a marriage is NOT valid!

That's because one of the conditions of a valid Islaamic marriage is that the man should be Muslim. 

If a muslim woman marries a non-Muslim man, this marriage is NOT A marriage in the eyes of the Shari'ah. 

This woman is making a grave error and is guilty of committing zina!

May Allaah protect us. 

Statement of the Islamic Fiqh Council regarding this matter:

"Marriage of a kaafir to a Muslim woman is haraam and is not permissible, according to scholarly consensus, and there is no doubt about that because of what is stated in the shar'i texts." (Fataawa Islamiyyah (3/231)

Just look at the rulings on such a woman!

"If a Muslim woman marries a non-Muslim man, knowing the ruling thereon, then she is a zaaniyah   and is subject to the hadd punishment for zina.(Ya Allaah!!!)

If she was unaware of the ruling, then she is excused, but they must be separated, with no need for talaaq (divorce), because the marriage is invalid in the first place." 

(Islamqa)

Astaghfirullaah! 

Do we need any more proof than this?!

Should I go to such a wedding if I'm invited?

NO we should not be going to such a wedding that's not valid in the sight of Allaah. 

If we take part in something that's haraam, then we're indirectly condoning that haraam. 

In fact this is cooperating in sin and transgression, which itself is a sin. 

 Allaah says:

"And cooperate in righteousness and piety, but do not cooperate in sin and aggression" (Surah al-Maa'idah :2)

 What should I do?

Part of our being a Muslim is to enjoin the good and forbid the evil. 

So here's what we can do depending on the situation. 

1. If it's possible, go talk to the parties involved and help the man to understand and accept Islaam and say the Shahadah. That is the best scenario.

2. If he does not want to become Muslim, then explain to them how this marriage would not be valid and try to talk them out of it. 

3. If they don't listen and still want to carry on with this adulterous relationship then simply DO NOT attend this so-called 'wedding' and be devastated about it in your heart. But at least you did your job.

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith." (Muslim)

But I love the man!

Many sisters 'think' they 'love' the non-Muslim man and they can't live without them. 

Dear sister, this just a trick of the Shaytaan. 

This so-called 'Love' for a non-Muslim man will destroy your dunya and Aakhirah, UNLESS he accepts Islaam and sincerely becomes Muslim.

Just think about it!

If the marriage is against the orders of Allaah, how can their be Khair in it?!

How can their be peace, love and happiness in it?!

How can there be ANY Barakah in it if you'll displease Allaah?!

Actually, it's better for you to marry a SLAVE who's Muslim rather than marry a free man who's not a Muslim. 

Allaah says:

"And verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave" 

(Surah al-Baqarah :221)

Imam al-Tabari said: 

"What is said concerning the interpretation of the words "And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allaah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you" is that what Allaah meant by that is that Allaah has forbidden the believing women from marrying to a mushrik, no matter what kind of shirk he believes in. So, O believers, do not give your daughters in marriage to them, for that is forbidden to you. For you to give them in marriage to a believing slave who believes in Allaah and His Messenger and that which he brought from Allaah is better for you than to give them in marriage to a free mushrik even if he is of noble decent and honourable origins, even if you like his descent and background...

But then, why are Muslim MEN allowed to marry a woman of the People of the Book?

First of all, when Allaah and His Messenger have ordered us something there's no arguing about it or any other way around it. 

We have to listen and obey. 

Allaah says:

"It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed in a plain error" (Surah al-Ahzaab :36)

So if we are believers, we obey. 

That's what BELIEVERS do. 

....even if they don't understand it. 

Just obey. 

No questions asked. 

THAT is true submission to Allaah. 

THAT is Islaam. 

Allaah says:

"The only saying of the faithful believers, when they are called to Allaah (His Words, His Orders) and His Messenger to judge between them, is that they say: 'We hear and we obey.' And such are the prosperous ones (who will live forever in Paradise).

And whosoever obeys Allaah and His Messenger, fears Allaah, and keeps his duty (to Him), such are the successful ones"

(Surah an-Noor :51-52)

Even if there were no other reasons, and no other explanations except this one, that would be ENOUGH for us as Muslims to obey Allaah's Command. 

But for those who want further explanation:

As Muslims we believe Allaah Subhaanahu wa Ta'aalaa is al-Hakeem, al-'Aleem, the Most-Wise, the Most-Knowledgable. 

There is a reason for everything He does. And He knows better. 

Allaah has allowed the Muslim man to marry a woman who's a Christian or a Jew and NOT ALLOWED a Muslim woman to marry a nom-Muslim man because of several reasons:

A) The man is in a position of leadership over the woman, and it is not allowed for a non-Muslim to be in a position of leadership over a Muslim woman. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Islam prevails and is not prevailed over." (al-Daaraqutni and others -hasan by al-Albaani)

B) Allaah tells us in the Qur'aan that men are 'qawwaam' over their wives, meaning they're in charge. 

The husband is the leader or head of the household and his status within the family is higher than that of his wife. 

Because of this higher position, if a muslim woman were to marry a non-Muslim man, the husband would influence his wife in a negative way and make her leave her Deen or at least be very lax about it. 

He would not be helping her to obey Allaah and in fact he would be an impediment in doing that. And would be an obstruction between her and Jannah.

C) The higher status of the husband will also influence the children to follow their father's religion, which would be nothing short of a DISASTER for the family, if these children grow up to be non-Muslim. 

Conclusion

Faith is not just words, my sister, unless it's accompanied by ACTIONS. 

If Allaah has prohibited Muslim women from marrying non-Muslim men, even if they're from the People of the Book, then we have to submit to that order and accept it without any qualms about it. 

Allaah's Guidance is the best guidance and His Way is the best way. 

Alhamdulillaah. 

رَضِيتُ بِاللَّهِ رَبًّا ، وَبِالْإِسْلَامِ دِينًا ، وَبِمُحَمَّدٍ رَسُولًا

"I am pleased with Allah as my Lord, with Islam as my religion and with Muhammad (Sal Allaahu Alaiyhi wa Sallam) as my Prophet"

And Allaah knows best.

253. The Correct Way To Do Sajdah According To The Sunnah

By Asma bint Shameem

1. Sajdah is done on seven bones 

The Prophet sal Allaahu Alayhi wa sallam said:

“I have been commanded to prostrate on seven bones: on the forehead,” and he pointed to his nose, “and on the two hands, the two knees and the edges of the two feet (i.e., the toes).” (al-Bukhaari, 812; Muslim, 490)

So it is really important that we pay attention to this and make sure that we do sajdah on ALL SEVEN parts. 

This is so important that, if someone doesn’t prostrate on all of these seven parts, although he’s able to, then some of the scholars even say that his sajdah is not valid. 

Shaykh Ibn ‘Uthaymeen said: 

“It is not permissible for a worshipper to lift up any of these seven parts of the body when prostrating, because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“I have been commanded to prostrate on seven bones: on the forehead,” and he pointed to his nose, “and on the two hands, the two knees and the edges of the two feet (i.e., the toes).” Narrated by al-Bukhaari, 812; Muslim, 490. 

If he lifts up one or both of his feet, or one or both of his hands, or his forehead or nose, or both of them, then his prostration is invalid and does not count, and if his prostration is invalid then his prayer is also invalid.”

(Liqaa’aat al-Baab al-Maftooh 2/99)

And Imaam Al-Nawawi said: 

“If he omits any of them, then his prayer is not valid.”

(Sharh Muslim)

However, others say that the Sajdah is valid but it is LACKING. 

So be sure to place all seven parts firmly on the ground when doing sajdah. 

2. How did the Prophet sal Allaahu Alayhi wa sallam do his sajdah?

Proof:

Maymoonah bint al-Haarith radhi Allaahu anhaa said: 

“When the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam prostrated, he kept his arms so far apart that the whiteness of his armpits could be seen from behind.”

[Muslim (497)]

And:

“When the Prophet Sal Allaahu Alaiyhi wa Sallam prostrated, if a lamb wanted to pass beneath his arms, it could.” [Muslim (496)]

Imaam Al-Nawawi said: 

“What this means is that he held his elbows and upper arms away from his sides.”

Ibn Qudaamah said: 

“It is Sunnah to keep the upper arms away from the sides and the stomach away from the thighs when prostrating, because the Prophet Sal Allaahu Alaiyhi wa Sallam used to do that when he prostrated. 

Abu  ‘Abd-Allah said in his Risaalah: It is narrated that when the Prophet Sal Allaahu Alaiyhi wa Sallam prostrated, if a lamb wanted to pass beneath his arms, it could do so. 

*That is because of the great extent he went to in lifting his elbows and upper arms.”*

(Al-Mughni, 1/306)

3. The Prophet Sal Allaahu Alaiyhi wa Sallam forbade making sujood like the dog.

Proof:

He Sal Allaahu Alaiyhi wa Sallam said:

“Be straight in prostration and *let none of you put his forearms on the ground like a dog.*”

(al-Bukhaari 788, Muslim 493) 

Shaikh Al-Albaani explains how to do sajdah according to the Sunnah of the Prophet sal Allaahu Alayhi wa sallam 

He said:

“When he prostrates – which is an essential part of the prayer 

– he should put his weight on his palms and spread them out.

- He should keep the fingers together.

- And point the fingers towards the qiblah.

- He should put his palms level with his shoulders.

- Sometimes he should make them level with his ears.

- He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog.

- He should place his nose and forehead firmly on the ground. This is an essential part of the prayer.

- He should also place his knees firmly on the ground.

- The same applies to his toes.

- He should hold his feet upright with his toes touching the ground. All of this is obligatory.

- He should make his toes point in the direction of the qiblah.

- He should put his heels together.”

(The Prophet’s Prayer Described)

4. Sajdah is the SAME for men and women 

We’re supposed to pray like the Prophet sal Allaahu Alayhi wa sallam prayed. 

 Proof:

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Pray as you have seen me praying.” (al-Bukhaari)

He said this to *BOTH men AND women*. 

He did not say “this is for the men only” or “the women should pray differently” etc. 

If there *was* any difference in the prayers, surely the Prophet Sal Allaahu Alaiyhi wa Sallam would have specifically said so. 

And he Sal Allaahu Alaiyhi wa Sallam also said:

"Women are the twin halves of men" (Ahmad - saheeh by al-Albaani in Saheeh al-Jaami)

So the women will have the same rulings for everything in our Deen as men except when there is evidence of a specific ruling which applies only to women.

So women make rukoo just like the men do. 

And they make sujood just like the men do. 

We’re all supposed to follow the way of the Prophet sal Allaahu Alayhi wa sallam. 

The ahaadeeth that some people quote about women “compressing” themselves when doing rukoo and sujood are NOT authentic. 

Shaikh Ibn Uthaymeen said:

“Women should do the same things that men do in the prayer;

so they should raise their hands and spread their arms out when prostrating, and make their backs level when bowing and lift their stomachs up off their thighs, and their thighs up off their calves, when prostrating… 

they should sit on the left foot with the right foot held upright when sitting between the two prostrations and in the first tashahhud. 

In the last tashahhud of the prayer there is only one tashahhud, and they should sit mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (the right) side) during the final tashahhud of three- and four-rak’ah prayers. 

There are no exceptions for women in any of these matters.”

(Al-Sharh al-Mumti’, 3/304, 303)

 5. As for the toes, they should point towards the qiblah when making sujood or when sitting for tashahhud. 

If your toes hurt, then try and train them slowly till you achieve the correct position. 

In the meantime, do your best. 

As long as the toes are touching the ground, the sajdah is valid. 

The scholars said:

If a person prostrates on his feet and some of his toes touch the ground, his prayer is valid, but the Sunnah is to prostrate firmly on the parts of the body on which one rests during prostration as much as possible.” (Islamqa Fatwa # 146570)

How to do Sajdah “sitting”, if one cannot do it on the ground. 

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

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

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

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

Proof:

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

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

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

And Allaah knows best.

252. Is There A Minimum Number Of Days Before A Woman Can Get Her Menses?

By Asma Bint Shameem

Is there a minimum number of days before a woman can get her menses?

There’s no set or fixed time limit in the Sharee’ah for a woman’s ‘clean’ time in between her periods. 

A woman’s period can come a few days after her menses had ended, or it can come after a few months. 

There’s no proof of a specific number of ‘clean days’ in between her period. 

So there is no maximum or minimum days in between two periods. 

Ibn Taymiyyah said regarding this issue:

“Some of the scholars defined a maximum and minimum, but they differed concerning that, and some stated a maximum length without defining a minimum. The third view is most correct, which states that there is no minimum or maximum.”

(Majmoo’ al-Fataawaa, 19/237)

As Shaikh Salih al-Munajjid said:

“If a woman believes that her period has ended, then she starts bleeding again, if the blood has the characteristics of menstrual blood as described above, then this is menstrual bleeding, otherwise it is istihaadah.”

Shaykh Ibn Uthaymeen was asked about a woman whose period came, then she became pure and did ghusl, then after she had prayed for nine days, she started to bleed again, so she did not pray for three days, then she became pure and prayed for eleven days, then her period came again as usual. 

Should she repeat the prayers she offered during those three days or should they be regarded as part of her period? 

He replied: 

“When the period comes, it is hayd (menstruation) regardless of whether a long time or a short one has passed between it and the previous period. If a woman has her period then becomes pure, then after five days, or six, or ten, her period comes again, she should stop praying because this is hayd. This applies all the time. 

Every time she becomes pure then her period comes again, she has to stop praying etc. But if she bleeds continually and it only stops for a short while, then she is mustahaadah (one who suffers from istihaadah or non-menstrual vaginal bleeding), and in that case she should only stop praying for the duration of her normal menses.”

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11 Shawwaal 230)

So you should determine the “kind” of bleeding. If you feel that this is menstrual blood because it looks like it and it’s accompanied by cramps, backache etc, then you  should stop praying and fasting and consider yourself ‘impure’. 

But if you feel that the second bleeding  is DIFFERENT in characteristics from your normal menses then you should consider it as Istihaadhah or irregular bleeding. 

And Allaah knows best

251. How should I pray the four rak’aat voluntary prayers?

By Asma bint Shameem 

It’s Sunnah to pray the voluntary prayers as two by two. 

The Prophet sal Allaahu Alayhi wa sallam said:
“The (voluntary) prayers of the day and night are to be offered two by two.” 
(al-Tirmidh - saheeh by al-Albaani)

Uqbah ibn Hurayth said: 
“I said to Ibn ‘Umar: “What does two by two mean?” He said: “Saying the tasleem after each two rak’ahs.” 

Shaykh ibn al-‘Uthaymeen said: 
“The words two by two mean that you should not pray all four rak’ahs together, rather you should pray them two by two, because it is proven in Saheeh al-Bukhaari and Saheeh Muslim from Ibn ‘Umar that a man asked the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam:

“What do you think about the night prayers?” 

He said:
“Two by two, then if any one of you fears that dawn will come, let him pray one rak’ah and that will make what he has prayed odd-numbered for him.“

And Shaykh Ibn Baaz said: 
”What is prescribed is for the Muslim to offer the naafil prayers of the day and the night two by two, because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The night prayers are (to be offered) two by two” (saheeh – agreed upon). 

And according to a saheeh report he said: 
“The prayers of the night and the day are (to be offered) two by two.” Narrated by Imam Ahmad and the authors of al-Sunan with a saheeh isnaad.”
(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/390)

So it’s better and preferable to pray the four rak’aat voluntary prayers as two by two. 

But if someone reads them all together with one salaam, the prayer is still valid. 

And Allaah knows best

250. Surah Aal-e-Imran, Aayat No 145

وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُّؤَجَّلًا وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ

And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.

SubhanAllah!! A reward from The Lord Of The Worlds for just being GRATEFUL. AllahuAkbar!

Gratitude is the essence of Islam; which gives us the key to attract abundance, prosperity, peace and happiness in one’s life.

Shukr is the path of loving Allah Subhanahu wa taala, acknowledging and appreciating every single thing Allah Subhanahu wa taala has blessed you with and coming closer towards Him in gratitude.

As humans we often forget the blessings Allah Subhanahu wa taala has blessed us with, especially when we seem to be going through hard times.

Our minds tend to focus more on the things we don't have, rather than focusing on the things we are blessed with. We worry too much about the negatives and forget to embrace the positives.

But as a believer, we must always look positively on our blessings and we must strive to be grateful to our Rabb at all times, when times are tough and at times of ease.

Allah Subhanahu wa taala, promises us that if we are thankful to Him, He will give us more.

So if you want more of something in your life, you first need to be grateful for what you already have!

Shukr is the cure for sadness and materialism as well and is the motivation to do better tomorrow. It acts as a booster to prepare you for your better In Shaa Allah

So increase in your gratitude towards your Rabb and see how He rewards you abundantly in both Duniya & Aakhirah.

Indeed, Allah Subhanahu wa taala loves those who are grateful to Him for everything that they have and increases them in blessings.

Alhamdulillah, Alhamdulillah, Allah Subhanahu wa taala got us through this blessed month of Ramadan with so much ease and with abundant blessings. Ya Rabb, allow us to carry our learnings and blessings from this Ramadan to another In Shaa Allah with sincerity and humility..Aameeen

May Allah Subhanahu wa taala imbibe the quality of being grateful to Him in all circumstances and shower His choicest blessings upon us always in Duniya and in the Aakhirah with loads of Aafiyat and Barakat.

Aameeen Ya Rabbul Aalameen

249. Moving Your Tongues Or Lips When Reading The Quran Or Salaah OR Dhikr Or Making Dua

By Asma bint Shameem 

QUESTION 

Do I have to “move” my tongue and lips when reading the Qur’aan or any dhikr, when making duaa or reading salaah?

ANSWER

When saying any duaa or dhikr, whether for wudhu or in Salaah or at any other time, or when reading the Qur’aan, we MUST MOVE our lips and tongue and not just ‘think’ about them in the head or ‘say’ them in our heart. 

PROOF 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“READ the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions.” (Muslim).

Here the Prophet sal Allaahu Alayhi wa Sallam used the word “READ”. 

*He did not use the word “look”.*

Also the Prophet sal Allaahu Alayhi wa sallam said:

“The one who RECITES the Qur’aan while he is proficient in its recitation  will be with the honorable and obedient scribes (angels), and the one who recites the Qur’aan while it is difficult for him to recite will have a double reward." 

(al-Bukhaari, Muslim)

Obviously the words “recites with difficulty” means actually ATTEMPTING to READ the words. 

And it does not mean just “looking at the words without moving the lips and tongue”. 

Another proof:

The Prophet sal Allaahu Alayhi wa sallam said:

“Allaah Subhaanahu wa Ta’aala will forgive my ummah for whatever crosses their minds so long as they do not act upon it or “speak” of it.” 

[al-Bukhaari (5269) and Muslim (127)]

This shows that in order for our thoughts to “count” we MUST SAY them by moving our lips and tongue. 

 The Prophet sal Allaahu Alayhi wa sallam would say any dhikr or duaa or read Qur’aan or offer prayers by moving his lips and tongue. 

Also, the Sahaabah used to know that the Prophet Sal Allaahu Alaiyhi wa Sallam was reading something or doing dhikr by seeing the MOVEMENT of his beard. 

That’s because his beard would move with the movement of his lips as he was verbalizing the words. 

And thus they understood what ‘reading’ the Qur’aan or “saying” a dhikr or duaa meant. 

So we see them practicing that by reciting the Qur’aan sometimes in a loud voice and sometimes in a low voice; and doing dhikr, and making duaa, always by MOVING the lips and tongue. 

Shaikh ibn Baaz said:

“There is nothing to prevent a person looking at the Qur’aan without reciting it, in order to ponder its meanings and understand it. 

But he is not considered to be “reading” the Qur’aan when he does that, and he does not earn the reward for *reading* it unless he pronounces (the words of) the Qur’aan, even if those around him do not hear him. 

And one cannot be counted as reading Qur’aan unless once actually pronounces it.”

( Majmoo’ Fataawa Wa Maqaalaat Mutanawwi’ah Li Samaahat - Vol. 8, P. 363)

The same goes for moving the lips and tongue when reading Salaah:

In fact, if someone offers his prayers and reads the Faatihah WITHOUT moving his lips and tongue then their prayer in INVALID!

That’s how SERIOUS this is.

Shaikh Assim al-Hakeem said:

“Whoever does not move his lips and tongue when offering their prayers, his prayer is invalid. 

And that’s the consensus of the scholars”

The scholars said:

“The recitation of al-Faatihah is obligatory in the prayer. 

During this recitation the person MUST *move his tongue and lips*, i.e. the sounds of letters must be uttered from their place of articulation and in their appropriate manner of articulation.

As for what the person has in his ‘mind’, it is not called recitation or reading. 

This rule applies also to the obligatory Dhikr in Salaah like Tashahhud and prayer on the Prophet (Sallallahu Alaihi wa Sallam) in the last Raka'h. These two must also be uttered accordingly.” 

(Islamweb Fatwa # 84707)

That’s also the reason why when a person sneezes while using the bathroom, he cannot say ‘Alhamdulillaah’ aloud because it’s not allowed to use the Name of Allaah In the bathroom. 

So what are we supposed to do when we sneeze in the bathroom?

We should ‘say’ ‘Alhamdulillaah’ in the HEART, WITHOUT moving the lips and tongue.  

Imaam Ahmad said: 

“If a man sneezes (in the bathroom) he should praise Allaah in his *heart*.”

This shows that saying something in the *heart* does not count as actually ‘saying’ the words and thus it’s allowed to say Alhamdulillaah in the bathroom without moving the lips and tongue. 

It’s the actual “moving” of the lips and tongue that counts as “dhikr” or “recitation”.

And Allaah knows best

248. Appreciate What Allah Has Given Us

There was a man who loved his wife very much. 

The couple had 3 children. 

He could give her everything he could but the woman never appreciated. 

Though the man was not rich, he would share all that he had with her. 

He could buy for her clothes and the only thing his wife could say was that the husband was fulfilling his duty as a Man. 

The man would buy a dress but in reply, the woman would mock at him, because the dress was of low quality. 

The man would smile at his wife and tell her "one day, I will become rich and I will buy for you all the expensive things you need".

The woman could never make any phone call unless she was requesting anything from her husband and once her request was not granted, all she could do was to quarrel for days, sometimes fight.

One evening, the man was coming from work, he bought a Kilogram of meat, happily the poor man expecting to surprise his wife, he reached home found the wife and showed her the package. 

Then she shouted: "eh! And you call yourself a man? 

Which husband, apart from you, do you think comes home with just one kilogram, no cooking oil, and no other ingredients? 

You better leave it, you're a good-for-nothing husband." 

Then she threw the meat in the bush and went back home. 

The Husband felt low but he never let down his love for her.

One day, the husband felt pain in his left foot, then a Tumour appeared on the foot, it then emerged growing big and more painful. 

He went to the hospital after several months of pain and was found with cancer, he was poor to have a better medical care.

Though he was sick he tried much as he could to provide for his family. 

Two years later the condition worsened and he was put in the special care unit, he was operated and the foot was removed, but unfortunately it was too late, the Virus had affected more parts of the body and at last he called his wife and told him, "Look after my children, i feel i can't live any longer though i'll always be with you in spirit, may Allah be with you". 

He then breathed his last and died. The woman, and three children cried, for days mourning, they buried him.

Two months later, the wife was crying by her husbands grave as she said these words:

"My love, you did all the best to me, you treated me well and gave me all you could, but all i could pay you, was endless quarrels and fights. 

I never realised your importance and your love until when you were gone, and when I'm the one to provide food, clothing, education and many others. 

I remember when i threw your one Kilogram of meat to the bush, but now i have nowhere to get even a Half a Kilo. 'The good die young' that's why you died when you were still young. 

A husband whom i could mock at but you only smiled at me. 

The husband who could care and had unending love.

I know you are listening to me and i ask you to forgive me for not appreciating all you did to me, when you were alive.

We are all missing your presence and your youngest daughter is always crying asking when you'll be back. 

But you will never leave our hearts until we Join you."

MORAL:

* Always appreciate what you are given, whether small or big.

* Love is not all about how much we have, but its all about how we share the little we have.

RELEVANCY.

Have you ever taken time to thank Allah for what He has done for you?

Many people only remember Allah when they have problems and once their problems are solved, they don't take time, to thank Him or remain close to Him.

Oh Allah, I pray that you keep Your providence towards me always and give me an appreciating heart so that i'll always be thankful to whatever you give me, Ameen!

247. What Is The Cut Off Time For Ishaa Prayers?

By Asma bint Shameem 

The cut off time for ishaa prayer is until *midnight*. 

That’s what the Prophet sal Allaahu Alayhi wa sallam said in an authentic hadeeth. 

He Sal Allaahu Alaiyhi wa Sallam said:

“The time of Ishaa is until midnight” (Muslim)

However keep in mind that *“midnight”* is not always *12 am* like most of us believe. 

Islaamically, ‘midnight’ is the *middle point* between Maghrib and fajr. 

So count the number of hours from Maghrib till fajr, divide that in half and the midpoint is midnight. 

So for example, if Maghrib is at 7 pm and fajr is at 6:00 am, that’s a total of 11 and half hours. 

That’s eleven hours from 7 pm to 6 am. 

And midpoint of that would be HALF of eleven, which is five and hours. 

So count five and half hours from Maghrib time (i.e.7 pm) and that would give you 12:30. 

Similarly just calculate the midpoint for each night. 

That’ll give you the time for midnight. And it will vary from place to place and season to season. 

However if there’s a “VALID” REASON for delaying ishaa, one can pray it up until fajr. 

That’ll be the *‘emergency time’* for ishaa.

Shaikh Ibn Baaz said:

“Ishaa  prayer must be performed before midnight, and it is not permissible to delay it until midnight, because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The time of ‘Isha’ is until midnight” (narrated by Muslim, al-Masaajid wa Mawaadi’ al-Salaah, 964). 

So you have to pray it before midnight, based on the length of the night, because the night may be longer or shorter, so the guideline is how many hours the night lasts. 

If the night is ten hours long, then it is not permissible to delay it until the end of the fifth hour. 

The best way it to pray it in the first third of the night. 

If a person prays it at the beginning of the time for ‘Ishaa, that is OK, but if he delays it a little while, that is preferable, because the Messenger Sal Allaahu Alaiyhi wa Sallam used to recommend delaying ‘Isha’ prayer for a little while. 

But if someone prays it at the beginning of its time, after the twilight – the reddish afterglow along the horizon – has vanished, there is nothing wrong with that.”

[Majmoo’ah Fataawa 10/386]

And Allaah knows best

246. Praying on an Airplane

By Asma Bint Shameem

Salaah is the most important aspect of our ibaadah and there’s no excuse for not praying, even when we’re traveling. 

Here are some points related to this important issue:

WUDHU 

If we make wudoo *before* we leave for the airport and put on socks, right after the wudoo while in the state of tahaarah, it will be so much easier for us. 

(We all know how difficult it is to put your feet up in that tiny sink on the plane!)

Then if we break our wudhu and need to renew it, all we have to do is wipe over the socks and we don’t have to remove them to wash our feet.

We are allowed to wipe over our socks for up to three days, since the time of breaking wudhu because the rules of traveling will apply to us. 

The socks do NOT have to be made only of leather in order for us to wipe over them. Rather they could be of ANY material, be it cotton, silk, nylon, etc. just as long as the color of the skin underneath is not showing, making the feet appear naked.

Ibn Hazm said: 

“Wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.” (Al-Muhalla, 1/321)

SALAH ON THE PLANE

1. Timings:

The time for the prayers on the plane will be determined by the location of the plane and its relationship to the sun and NOT according to the prayer timings at the place of departure or destination, like some people get confused about. 

So, for example, if the sun can be seen from the plane due to us flying over  the clouds, we will not pray Maghrib until the sun disappears from our sight, even though, it may be Maghrib already in the city the plane is flying over, or in the city of departure or arrival. 

So look out the window and when you see the sun setting, pray Maghrib 

Similarly pray Fajr when you see dawn (before the actual sunrise of course). 

All the other prayers will be done similarly, in accordance with where we are at that moment on the plane and NOT according to the departure city or the arrival. 

2. Position

Remember that we HAVE to offer the Fardh prayer STANDING with the proper postures of rukoo and sujood on the ground. 

That’s because standing is a condition of the Salah, if one is able to stand and offer the prayer. 

There’s usually place in the back of the plane for you to do that. 

The ulama said:

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

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

and because of the hadeeth of ‘Imraan ibn Husayn, according to which the Prophet sal Allaahu Alayhi wa sallam said to him: “Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (al-Bukhaari, 1117)

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

Of course, try your best to pray at an appropriate time when they are not serving meals etc because otherwise, they’ll not allow you. 

But if you pray at a time when they’re done with their meal service and there’s no turbulence etc, they're usually ok with you praying standing. 

If they don’t allow you, then obey Allaah as much as you are able and you MAY pray SITTING in your seat, as Allaah says:

“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286] 

WHAT IF I’M TOO SHY?

We shouldn’t be ‘shy’ or ‘embarrassed’ about ANY thing related to our Deen. 

Rather we should be PROUD to be Muslim Alhamdulillaah. 

Islaam is the best religion and Alhamdulillaah, Allaah has blessed us with the greatest blessing there could ever be. 

So have confidence, hold your head up high and PRAY standing up. 

The Standing Committee was asked: 

“Is it permissible to pray sitting in the plane even though one is able to stand, because one feels shy?”

They said: 

“It is not permissible to pray sitting in the plane or elsewhere if one is able to stand...” [(Fataawa al-Lajnah al-Daa’imah (8/126)]

3. Facing the Qiblah 

Facing the qiblah is also one of the conditions of fardh prayers. 

So establish the Qiblah to the best of your ability or at least in the general direction. 

Ask the staff where Saudi Arabia is and you can get an idea of the direction of the qiblah. 

Allaah says:

“so turn your face in the direction of Al-Masjid Al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction”

[al-Baqarah 2:144] 

Generally speaking, IN CASE NO ONE knows where exactly the qiblah is, one good rule of thumb is “ If you’re going east towards Pakistan or Middle East from North America then qiblah is towards the FRONT of the plane. 

And if you’re traveling west, coming back from the Middle East or Indian Subcontinent to North America, then qiblah would be towards the back of the plane. 

4. Pray Qasr

Since we’re traveling we may pray Qasr (shortened prayer) because that was the practice of the Prophet sal Allaahu Alayhi wa sallam. 

This means that all the four rak’ah prayers (Dhuhr, Asr, ishaa) will become two but Maghrib and Fajr remain the way they are. 

5. No Sunnah

It was NOT the practice of the Prophet sal Allaahu Alayhi wa sallam to pray the regular Sunnahs associated with the five daily prayers except for two Sunnah of Fajr and witr. 

We should pray these two prayers because the Prophet sal Allaahu Alayhi wa sallam never left them even while he was traveling. 

So as Shaikh Waleed Basyouni said: “the ‘Sunnah’ during travel is to leave the ‘Sunnah’ (of Dhuhr, Maghrib and Ishaa’). 

However we can pray the nawaafil prayers any time. 

Shaykh Ibn ‘Uthaymeen said:  

“With regard to the regular Sunnah prayers, I have studied what was narrated in the Sunnah concerning the naafil prayers, and it seems to me that the regular Sunnah prayers of Zuhr, Maghrib and ‘Isha’ need not be offered (by the traveller), but he may offer other naafil prayers apart from that, such as the Sunnah of Fajr, the Sunnah of Witr, qiyaam al-layl, Duha and tahiyyat al-masjid, and naafil prayers in general.”

(Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/258)

6. You can say these (the two Sunnah of Fajr and witr prayer) sitting in your seat because facing the qiblah and standing are not a must for non-fardh prayers. 

The Prophet sal Allaahu Alayhi wa sallam would remain on his mount and pray these prayers without getting off. 

“The Prophet Sal Allaahu Alaiyhi wa Sallam “used to pray voluntary prayers when he was riding without facing the qiblah.” (al-Bukhaari)

But it is better to face the qiblah if you can do so even for the nawaafil. 

7. Combining the prayers 

You can combine two prayers together, meaning Dhuhr and Asr together, either at the time of Dhuhr or later at the time of Asr. 

Similarly you can combine Maghrib and Isha together, either at the of Maghrib or later at the time of Isha. 

But you cannot combine the prayers in any other combination. 

And Fajr is prayed alone without combining it with any prayer. 

Mu’aadh radhi Allaahu anhu said: 

“We went out with the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam on the campaign of Tabook, and he used to pray Zuhr and ‘Asr together, and Maghrib and ‘Isha’ together.” (Muslim)

May Allaah accept our prayers wherever we offer them. Ameen. 

And Allaah knows best.

245. Is It Allowed To Place Your Hand Over Yourself When We Recite Any Dua?

By Asma Bint Shameem

 It’s allowed to place your hand over yourself or over someone else and read duaas of protection. 

You can blow directly on yourself or them when reading the mu’awidhaat. 

Or you could blow in your cupped hands and wipe them  over yourself or someone else. 

It is proven from the Sunnah that the Prophet sal Allaahu Alayhi wa sallam would either wipe over the person or blow over them and read Ruqyah. 

‘Aa’ishah radhi Allaahu anhaa said: 

“If one of his family fell sick, the Messenger of Allaah 

Sal Allaahu Alaiyhi wa Sallam would blow over him and recite al-Mu’awwidhaat. When he fell sick with his final illness, I started to blow over him and wipe him with his own hand, because it was more blessed than my hand. [al-Bukhaari (5735) and Muslim (2192)]

So you can wipe your hand over the face, chest and stomach for yourself or for someone else as the Prophet Sal Allaahu Alaiyhi wa Sallam used to do.

When reading ruqyah for a sick person, you can sit near their head so that you will be breathing over him as you recite the ruqyah. 

And it’s even ok to blow lightly on the face with a little saliva whilst doing that. 

Ibn al-Qayyim said: 

“The ruqyah comes from the heart and mouth of the one who is reciting ruqyah, so if it is accompanied with some of his saliva and breath, that will have a stronger effect.”

Zaad al-Ma’aad (4/164). 

And Allaah knows best

244. Travel And Prayer

By Asma Bint Shameem

First of all, shortening the prayer when traveling is Sunnah. 

It’s NOT mandatory. 

Secondly, when considering if the rulings of travel will apply, there are two things to consider. 

1. Distance that's being travelled

2. Number of days that a person is staying at that place. 

But when we look at the Qur'aan or authentic ahaadeeth, we find that there's nothing specifically mentioned about that. 

That's why there are over 20 different opinions about this issue!

The reason why the Prophet Sal Allaahu Alaiyhi wa Sallam did not mention a specific distance or length of stay for travel is because travel varies according to the time and it's defined by what is considered 'travel' according to the customs of that time or 'urf'. 

What was considered difficult and dangerous regarding travel at the time of the Prophet Sal Allaahu Alaiyhi wa Sallam  is extremely easy and safe nowadays. 

So what took days to travel to at that time takes an hour now. 

And this will change further with more advancement in technology and passage of time.

So the rule is: 

“whenever a term is used in Islamic Law without being defined, then its precise definition is to be determined by 'custom'.”

 Ibn Taimiyyah said:

"...And Allaah, and His Messenger, have made the shortening of the prayer and the breaking of the fast allowed because of traveling, and He did not specify it with a certain distance, nor did He distinguish between short trips and long ones. Had there been a minimum distance legislated for a trip to be considered travelling, then Allaah and His Messenger would have clarified it. Nor is there any minimum understood from the linguistic usage of the word (safar), so everything the people of the language consider travelling is that which it is allowed to break one's fast for and shorten one's prayers, as the Book and Sunnah indicate... 

...Thus, traveling is a kind of physical movement (from one place to another) that is not limited to an understanding based on distance or time... 

...In summary: The (word) safar, traveling, is to be understood in light of its linguistic and customary usage." 

(Majmoo' al-Fataawaa- 19/243-247) 

 And Imaam ash-Shawkaanee said:

“And the seemingly correct opinion is that there is no specific distance that has been set as a limit for travel, even though it has been reported from the Prophet (sallallaahu 'alayhi wa sallam) that he shortened his prayer at this distance or that distance. This does not mean that it (those distances at which he shortened his prayer) is the minimum distance which could be considered travel. Rather, the only reason (that sanctions shortening the prayer) is travel. 

Hence, because he traveled, he shortened his prayer. 

Therefore, in the matter of setting a specific distance for travel, custom is to be referred to. 

Whatever the people in a land customarily know to be travel, then the person has the right to shorten his prayer, combine his prayer and break his fast (at that distance). 

This falls under the legal principle: 
"Every ruling which the Legislator has given and He has not set a limit for it, then custom is referred to in that matter." 

(pp. 41-42, At-Ta'leeqaat uz-Zahiyyah 'alad-Durar il-Bahiyyah)

Therefore, as per the above, whatever people consider to be 'travel' according to the customs of that time is travel, and the rulings of travel will apply. 

And although the majority of the scholars consider a travel distance of 80 kilometers or 49.7 miles or more in order for the rulings of travel to apply, other scholars such Ibn Taimiyyah hold the opinion that there is no way of determining such a limit and whatever is customarily considered by the people of that time as travel is considered travel. 

This is the stronger opinion.

As for how long we should be staying for us to shorten our prayers, the majority of the ulama give the time limit of four days. 

And that's a more CAUTIOUS approach. 

But the STRONGER opinion is that, here again, since there's no specific hadeeth about this issue, then as long as you're not 'settled' in a place or intending to establish residence there and you're continuing to 'live out of a suitcase', you're considered a traveler and you can shorten the prayer, no matter how long you might be staying. 

And Allah knows best.