579. Can women lead other women in prayer?

By Asma bint Shameem 

Yes it’s permissible for women to pray together in Jama’ah if they are together. 

One of them can lead the others in Salah whether it is a Fardh prayer or Taraaweeh. 

*PROOF*:

Our Mother Aa’ishah radhi Allaahu anhaa used to lead women in prayer and would stand with them in the middle of the row.” (Al-Musannaf- Abdur Razzaq and Daraqutni)

Similarly Umm Al-Hasan narrated that she saw Umm Salamah radhi Allaahu anhaa leading women in prayer while she stood in the middle of their row.” 

(Ibn Abee Shaybah)

Umm Waraqah radhi Allaahu anhaa narrated that 

"the Messenger of Allaah (sallallaahu alayhi wasallam) used to visit her at her house. He appointed a mu'adhdhin to call adhaan for her and he commanded her to lead the inmates (women) of her house in prayer." 

(Abu Dawood - Hasan by al-Albaani )

All these narrations are authenticated by Shaikh al-Albaani. 

And he said, after narrating these reports: 

“In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: “Women are the twin halves of men…” 

(Sifat Salaat al-Nabi, p. 153-155.)

The ulama said:

“It is permissible and correct for a woman to lead other women in prayer.” (Wilaayat al-Mar’ah fi’l-Fiqh al-Islami)

 HOW TO PRAY IN JAMA’AH?

You will pray exactly how you would if you were praying behind a male Imaam, except there are certain points we have to pay attention to. 

1. The female Imaam will stand in the middle of the first row with the sisters to her left and right. She will not stand ahead of them like a male Imaam does. 

Imaam al-Nawawi said: 

“The Sunnah is for a woman who is leading other women in prayer to stand in the middle of the row, because of the reports which state that ‘Aa’ishah and Umm Salamah led other women and they stood in the midst of them.” 

(Al-Majmoo’ Sharh al-Muhadhdab, vol. 4, p. 192)

2. Adhaan or iqaamah for the women?

There’s a difference of opinion among the ulama about this issue. 

Some allowed it and some didn’t. 

 

The scholars of the Standing Committee said:

“It is not prescribed for women to say the iqaamah for prayer, whether they are praying individually or one woman leads the others in prayer, just as it is not prescribed for them to say the adhaan.”

Fataawa al-Lajnah al-Daa’imah, 6/84 

However ulama such as shaikh al-Albaani were of the opinion that it’s allowed for women to give the adhaan and iqaamah when they’re praying alone or amongst themselves based on the fact that Aaisha radhi Allaahu anhaa used to do that when she led other women in Salaah. 

But she should lower her voice so that nonmahrams may not hear her. 

(Silsilatul-Hudaa wan-Noor 697/3)

3. If it’s a ‘loud’ prayer, like Fajr, Maghrib or Ishaa, the female Imaam may recite out loud.

But if there are nonmahrams present, she may recite quietly. 

Ibn Qudaamah said: 

“She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.”

(Al-Mughni, 2/17)

. All the other rules of praying in congregation will apply, like you have to follow the Imaam, and not precede her, etc.  

CAN WOMEN LEAD MEN?

NO. Absolutely not. 

It’s NOT AT ALL valid for a woman to lead other men in the prayers even if they are her mahrams. 

NO ONE ever did that before and anyone who allows it is going against the Prophet sal Allaahu Alayhi wa sallam, the Sahaabah, and the consensus of the ulama of all the generations. 

And if any man prays behind a woman, his prayer is NOT VALID.

Imaam an-Nawawi said:

“Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman… the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations – may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha’, the Taabi’i fuqaha’ of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood….”

(al-Majmoo(4/152)

And Allaah knows best

578. Making Collective Duaa

By Asma bint Shameem 

Making collective duaa itself is not wrong. 

It’s WHEN, WHERE, WHY and HOW the duaa is made that’s important. 

If it’s done in places and situations that are proven to be from the practice of the Prophet sal Allaahu Alayhi wa sallam, then it’s good. 

If it’s done In situations where there’s NO proof of it from the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam then it should NOT be done. 

That’s because duaa is an act of worship. 

And every act of worship is TAWQEEFI’. 

That means that we have to have EVIDENCE for that act of worship in the Qur’aan and authentic Sunnah. 

Some examples of when the Prophet sal Allaahu Alayhi wa sallam raised his hands and made *collective* Duaa are when he Sal Allaahu Alaiyhi wa Sallam made duaa for the prayer for rain, or the eclipse prayer or when praying Qunoot, or in Arafah, etc. 

And an example of when he Sal Allaahu Alaiyhi wa Sallam 

made *collective* Duaa *without* raising his hands is when making duaa during Friday Khutbah. 

However, people have taken certain times and places where they make collective duaa although the Prophet sal Allaahu Alayhi wa sallam DID NOT do so. 

And they do it VERY RELIGIOUSLY, THINKING  they’re doing something good, although IT’S NOT. 

Examples when the Prophet sal Allaahu Alayhi wa sallam did NOT make *collective* Duaa, although PEOPLE DO IT:

- at the end of EACH and EVERY Dars, halaqah, lecture, gathering or get together etc 

They think the duaa is “part” of the dars, or halaqah and the dars/halaqah is not complete without it. 

or 

- when the Imaam finishes Salaah, he makes collective duaa. 

or

- when someone passes away and people make collective Duaa. 

This should NOT be done on a REGULAR basis. 

If it happens SPONTANEOUSLY or here and there ONCE in a WHILE it’s ok. 

Otherwise, to have a ‘PLANNED’ congregational or collective duaa at the end of EVERY class, or gathering or to make this a HABIT or to think that it’s PART of the DEEN, then that becomes BID’AH. 

Someone asked Imaam Ahmad:

“Is it makrooh for people to gather together, calling upon Allaah and raising their hands? 

He said: 

“I do not regard it as makrooh for the brothers so long as they did not meet DELIBERATELY for that purpose, provided they do NOT DO IT on a REGULAR basis.”

Shaatabi al-Maliki said:

‘Constantly making Duaa in a form of a congregation was NOT from the actions of the Messenger of Allaah -sal Allaahu alayhi wa sallam, as it was not from the statements of the Messenger, nor was it from that which he allowed.” (al-‘Itissam (1/248)

Ibn Taymiyah said: 

“Meeting together to read Qur’aan, remember Allaah and call upon Him (du‘aa’) is good and mustahabb, so long as it is NOT TAKEN as a REGULAR PRACTICE  like those gatherings that are prescribed in Islaam, and so long as it is not accompanied by any reprehensible innovation.” (Majmoo‘ al-Fataawa, 22/523)

Therefore, if someone makes duaa at the end of a halaqah or gathering “SOME” TIMES and does NOT make duaa at OTHER times, that’s fine. 

However to think that we HAVE to make duaa after completing a lesson or a halaqah or Salaah EVERY SINGLE TIME and to think that it’s part of the Sunnah or something you HAVE to do, each time you meet, then that’s NOT from the Sunnah. 

There’s NO PROOF of this action from the practice of the Prophet sal Allaahu Alayhi wa sallam or his Sahaabah. 

And Allaah knows best

577. Should I Raise My Hands When The Imaam Is Making Duaa During The Friday Khutbah?

By Asma bint Shameem 

There were times and places when the Prophet sal Allaahu Alayhi wa sallam raised his hands while making duaa and there were times and places when he did NOT raise his hands while making duaa. 

The Friday Khutbah is one of the places when he Sal Allaahu Alaiyhi wa Sallam did NOT raise his hands while making duaa. 

Nor is there any report of the Sahaabah raising their hands while they were listening to the Imaam making duaa during the khutbah, except when praying salaat al-Istisqaa’, the prayer for rain. 

So if they didn’t do it, we shouldn’t be doing it either. 

In fact some of the Sahaabah were UPSET when they saw someone making duaa raising their hands during the Jumu’ah khutbah. 

When Umaarah ibn Ru’aybah radhi Allaahu anhu saw Bishr ibn Marwaan on the minbar raising his hands (during Friday khutbah), he said: 

“May Allaah make these two hands ugly. I saw the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam doing no more than this with his hand,” and he pointed with his forefinger.” (Muslim)

You see, making duaa is an *act of worship*. 

And every act of worship has to have *PROOF* from the Qur’aan or authentic Sunnah, otherwise it’s not permissible. 

If we don’t have proof from the Prophet sal Allaahu Alayhi wa sallam or the Sahaabah for raising the hands during the Jumu’ah khutbah, then we shouldn’t be doing that either. 

That applies to both the Imaam AND the attendees. 

We should just quietly say Ameen to the Imaam’s duaas WITHOUT raising our hands. 

Imaam an-Nawawi said:

“This indicates that the Sunnah is NOT to raise the hands during the khutbah,”

Shaikh ibn Uthaymeen said:

“Raising the hands when the imaam is delivering the khutbah on Friday is not prescribed in sharee’ah. 

The Sahaabah denounced Bishr ibn Marwaan when he raised his hands during the Friday khutbah. 

But an exception is made in the case of prayers for rain (istisqaa’), because it is proven that the Prophet Sal Allaahu Alaiyhi wa Sallam raised his hands when praying to Allaah for rain during the Friday khutbah, and the people raised their hands with him.

 But apart from that one should not raise one's hands when making du’aa’ during the Friday khutbah.”

(Fataawa Arkaan al-Islam, p. 392)

And Allaah knows best

576. Is Toilet Paper ‘Enough’ After Using The Bathroom, In Order For Me To Be Considered ‘Pure’ And Clean? Or Do I Have To Wash With Water?

By Asma bint Shameem 

It’s perfectly alright to clean oneself with toilet paper alone, without using water as long as all the najaasah (impurity) is cleaned.

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 Alaiyhi wa Sallam did not necessarily use water for cleaning every time he relieved himself. 

He Sal Allaahu Alaiyhi 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 Alaiyhi 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 Alaiyhi 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 Alaiyhi 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 PROVE 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 qibla

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 Alaiyhi 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. 

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. 

And Allaah knows best.

575. The Day Of Judgement

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

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

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

We each write our own Book of Deeds. 

We are all authors... even the illiterate! 

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

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

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

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

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

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

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

May Allah subhanahu wata'ala guide and protect us. 

Ameen

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

By Asma bint Shameem 

QUESTION

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

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

ANSWER

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

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

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

Imaam an-Nawawi said:

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

 Al-Manaawi said:

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

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

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

Shaykh Ibn ‘Uthaymeen explains this beautifully. 

He said:

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

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

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

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

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

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

What about women praying with the Imaam?

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

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

Conclusion

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

Then the next person should join you on the right. 

And the next should join on your left. 

And so on. 

Try to follow these GENERAL guidelines. 

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

And Allaah knows best

573. Is Nutmeg Haraam?

By Asma Bint Shameem

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

And anything that intoxicates is not allowed in Islaam. 

The Prophet sal Allaahu Alayhi wa sallam said:

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

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

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

He said:

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

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

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

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

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

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

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

That is the fiqhi position. 

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

 Dr. Wahbat al-Zuhayli said: 

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

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

Shaikh Moosaa Richardson said:

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

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

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

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

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

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

And Allaah knows best

572. What Is The Ruling On Cursing On Circumstances?

 By Asma Bint Shameem

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Allaah Subhaanahu wa Ta’aala said: 

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

(al-Bukhaari 4549, Saheeh Muslim 2246)

And he said:

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

Inveigh means “to protest or complain bitterly” against something  

Imaam al-Nawawi said:

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

They would say, 

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

So the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

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

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

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

Shaikh Ibn Uthaymeen explains what this hadeeth means.

He said:

“Inveighing against time may be divided into three categories:

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

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

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

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

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

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

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

And Allaah knows best

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

By Asma bint Shameem 

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

And it is NOT at 12 noon necessarily. 

Why is it important?

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

Uqbah ibn Aamir al-Juhani radhi Allaahu anhu said: 

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

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

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

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

But isn’t ‘midday’ at 12 noon?

No. Midday is NOT necessarily at 12 noon. 

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

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

How to calculate ‘midday’?

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

Divide that in half. 

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

How long should I wait to pray?

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

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

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

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

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

And that equals 14 hours and 30 minutes. 

Now divide that in half.

That gives us 7 hours and 15 minutes.

 

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

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

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

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

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

Why is it prohibited to pray at midday?

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

 

That’s reason enough for us as Muslims. 

We hear and we obey. 

We don’t question. 

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

He Sal Allaahu Alaiyhi wa Sallam said:

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

Shaykh Ibn Uthaymeen said: 

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

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

Are ALL kinds of prayers prohibited at this time?

No. 

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

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

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

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

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

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

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

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

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

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

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

And Allaah knows best

570. Can We Go To Amusement Park?

“It is not permissible to go to places in which munkaraat (evil things) are prevalent, (particularly since) there is sufficient enjoyment in the things which Allaah has permitted for us, and we have no need of that which He (Subhaanahu wa Ta'aala) has forbidden for us.” 

(Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 361, Question 2 of Fatwa No.9354)

And Shaikh Ibn Uthaymeen said: 

“These funfairs – as the questioner mentioned – include some evils. If there are any objectionable things in them, then if it is possible for a person to remove these objectionable things, then he is obliged to go there in order to remove them. 

If he cannot do that, then it is haraam for him to go there and in that case we say: 

Take your children out to the country and that is sufficient. 

But if he takes them to the funfair, in which there is mixing and foolish man who try to chat up women, and there are clothes that it is not permissible for a woman to wear, then it is not permissible to go there unless he is able to remove the objectionable things.”

(al-Liqa’ al-Shahri, 75/question no. 8)

And Allaah knows best

569. Rain Water Is A Blessing

By Asma Bint Shameem 

Rain water may be used when reading ruqyah over a person who’s sick or affected with magic or evil eye. 

Rain is a blessing and a mercy from Allaah Subhaanahu wa Ta’aala. 

And so rainwater is blessed. 

The Prophet sal Allaahu Alayhi wa sallam used to LOVE to wet himself with rain water. 

Anas radhi Allaahu anhu said

‘We were with Allaah’s Messenger Sal Allaahu Alaiyhi wa Sallam when rain fell upon us. 

Allaah’s Messenger Sal Allaahu Alaiyhi wa Sallam 

opened up his garment a bit so that the rain could touch his skin. 

We asked: “O Messenger of Allaah, why do you do this?” 

He Sal Allaahu Alaiyhi wa Sallam replied: 

*“Because it has just recently come from its Lord’.”* (Muslim)

And he Sal Allaahu Alaiyhi wa Sallam said:

“We are given rain by Allaah’s mercy, Allaah’s providence, and Allaah’s grace.” 

(al-Bukhaari)

So rainwater may be used for ruqyah purposes. 

And Allaah knows best

568. Virtue Of Giving Charity

By Asma bint Shameem

We all know the virtue of *giving charity* for the sake of Allaah. 

It’s one of the *most BELOVED* deeds to Allaah and its something that’s rewarded 10 to 700 times or even more. 

Want to know the BEST DAY to give charity?

Yes you guessed it.... it’s *FRIDAY*!

Giving charity on Friday is the *best* day of the week to do so. 

Ibn Al-Qayyim said:

*“Giving charity of Friday with regard to the rest of the week is the best day to do so.*

*This is similar to the superiority of giving charity during Ramadhaan with regard to the rest of the months.”*

And Ka’b radhi Allaahu anhu said:

*“Giving Sadaqah on Friday is better than giving it on any other day of the week”* 

(Abdur Razzak in his Musanaf(5558)-Saheeh)

So just like there are certain times that are better than others, like Ramadhaan is better than other months, or Laylatul Qadr is the best night of the entire year, or the first ten days of Dhul Hijjah are the best days of the year, similarly Friday has *superiority* over other days.

Ibn al-Qayyim said:

*“I witnessed Shaykh ul Islaam Ibn Taymeeyah, when he would go out to the Jumu’ah prayer he would take whatever he could find at home of bread etc., and he would give that in charity, secretly on his way to the prayer.”*

(Zad by Ibn al-Qayyim 1/395)

So give sadaqah today, even if it’s ONE dollar. 

Do it *REGULARLY*...

*TODAY* and *EVERY FRIDAY*. 

And reap the rewards from your Rabb. 

“And whatsoever you spend of anything (in Allah’s Cause), He will replace it.” 

(Surah Saba:39)

And Allaah knows best

567. 7 Qu'ranic Du'as For Your Children

Abu Huraira reported: The Messenger of Allah Sallalahu alayhi wa salaam said, “3 Duas are answered without a doubt: the Dua of an oppressed person, the Dua of a traveler, and *the Dua of a parent over his child.”*

Sunan al-Tirmidhī 1905

*1)* Surah Aal-e-Imran, Verse 38

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ *رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ*

There did Zakariya pray to his Lord, saying: *"O my Lord! Grant me from Yourself a progeny that is pure: indeed, You are the hearer of   Duaa*

*2)* Surah As-Saaffat, Verse 100

*رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ*

*"O my Lord! Grant me (a child) from among the righteous !"*

*3)* Surah Aal-e-Imran, Verse 38

*وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ*

*"And I commend her and her offspring to Your protection from the Evil One, the Rejected."*

*4)* Surah Ibrahim, Verse 40

*رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ*

*O my Lord! make me one who establishes regular Prayer, and also (raise such) among my offspring O our Lord! and accept my Prayer.*

*5)* Surah Al-Furqan, Verse 74

وَالَّذِينَ يَقُولُونَ *رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا*

And those who pray, *"Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."*

*6)* Surah Al-Ahqaf, Verse 15

 قَالَ *رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ*

 *"O my Lord! Grant me that I may be grateful for Your favour which You have bestowed upon me, and upon both my parents, and that I may work righteousness such that You will approve; and make righteous  for me my offspring. Indeed, i have repented   to You and indeed, I am of the  Muslims."*

*7)* Surah Al-Baqara, Verse 128

*رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ*

*"Our Lord! make us Muslims, bowing to Your (Will), and of our progeny a people Muslim, bowing to Your (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for You are the Oft-Returning, Most Merciful.*

The factors that *prevent duaa from being answered* are 

1) Qalb Ghafil 

Oblivious (careless) Heart 

2) Haram sustenance 

3) Being Hasty 

4) Sin block the path of duaa