587. Praying Two Rak’aat Of Shukr Or Shukraana Kay Nafl...In The Light Of The Sharee’ah

By Asma bint Shameem 

*I read two rak’aat of Shukraana kay Nafl (Shukr) every night to give thanks to Allaah.* 

*Is that proven from the Sunnah?*

*ANSWER*

It’s *not right* to read two rak’aat of shukr every night to give thanks. 

Reading two rak’aat of Shukr is *not proven* from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam. 

You see, all acts of worship are '*tawqeefi*', which means that all acts of worship have to have PROOF from the Qur'an and authentic Sunnah. 

They are not subject to personal opinion and it is not permissible to do any acts of worship except those which are approved by the Sharee'ah. 

If we do any such Ibaadah that’s not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam, it would NOT be accepted by Allaah; instead it would be *rejected* and *thrown back at us* and thus would be of no use. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever innovates anything in this matter of ours (i.e., Islaam), that is not part of it, will have it rejected." 

(al-Bukhaari).

If the Prophet  sal Allaahu Alayhi wa sallam ever wanted to be especially thankful to Allaah, he would *increase in his obedience* to Allaah. 

And *he did NOT resort to praying “two rak’aat of Shukr”*.

Instead, whenever he Sal Allaahu Alaiyhi wa Sallam was ever relieved of a problem or he heard some good news, he would *fall into “sajdah” of Shukr*. 

Shaykh 'Abdul-'Azeez Aal ash-Shaykh said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam would fall down in prostration to Allaah whenever he heard any good news. 

This indicates that Sujud-ul-Shukr is Mustahabb (desirable) when a person receives a blessing or is saved from evil. 

Sujud-ul-Shukr consists of one prostration only.

There is no basis in Sharee’ah for repeating Sujud-ul-Shukr every day.

 It is prescribed to offer Sujud-ul-Shukr when a blessing is granted or an evil is warded off. 

It is also BASELESS in Sharee’ah to have the intention to offer two Rak’ah in thankfulness to Allaah every day.

Likewise, there is no basis in Sharee’ah for continuously offering two Rak’ah in thankfulness to Allaah, and the same applies to offering Sujud-ul-Shukr continuously.”

*OBJECTION*

*Didn’t  the Prophet  sal Allaahu Alayhi wa sallam read rak’aat every night for Shukr until his feet were swollen?*

Yes it’s true that the Prophet  sal Allaahu Alayhi wa sallam prayed at night until his feet were swollen. 

Mugheerah ibn Shu‘bah radhi Allaahu anhu said: 

The Prophet Sal Allaahu Alaiyhi wa Sallam used to stand to pray for long that his feet – or his legs – would swell. Something would be said to him, and he would say: “Should I not be a thankful slave?” (al-Bukhaari 1078 and Muslim 2819)

*But those rak’aat were NOT rak’aat of Shukraana*. 

The Prophet  sal Allaahu Alayhi wa sallam *NEVER* prayed specific rak’aat for Shukr. 

Nor did he teach the Sahaabah to do that. 

Rather, the Prophet  sal Allaahu Alayhi wa sallam would be praying *Tahajjud* and he would stand for so long that his feet would swell. 

This was part of *Qiyaam al-Layl*.

You see, TRUE Thankfulness has three parts:

1. It’s SAYING it with the *tongue*.  

2. And being CONTENT in the *heart*.  

3.And SHOWING it in your ACTIONS by USING your *limbs* and *faculties* in the obedience of Allaah, doing many acts of ibaadah and keeping them away from all that’s displeasing to Him. 

Imaam Al-Tabari said: 

“The correct view is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is “action”, and it is confirmed by “action”. 

As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. 

But it may be called gratitude of the tongue. 

The evidence that this is true is the words of Allaah: “ ‘Work you, O family of Dawood, with thanks!’”[ 34:13]. 

It is well known that He did not order them, when He said that to them, to affirm His blessings (with the tongue), because they did not deny that this was a favor from Him to them. 

Rather He commanded them to give thanks for His blessings by “obeying” Him in their “actions”. 

Similarly, the Prophet Sal Allaahu Alaiyhi wa Sallam when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”  

(Sharh Saheeh al-Bukhaari)

And Allaah knows best

586. What Are The Basic Rulings Of Movement When Offering Namaaz?

By Asma Bint Shameem

Shaikh Ibn Uthaymeen said:

“The basic ruling on moving whilst praying is that it is makrooh unless it is done for a reason. 

However it may be divided into five categories: 

1-Obligatory movements

2-Forbidden movements

3-Makrooh movements

4-Mustahabb movements

5-Permissible movements

 1.*The obligatory movements* are those on which the validity of the prayer depends. 

For example if a person notices something impure on his ghutrah (head gear), he has to move to remove it and take off his ghutrah. 

That is because Jibreel came to the Prophet Sal Allaahu Alaiyhi wa Sallam when he was leading the people in prayer and told him that there was something dirty on his shoe. So the Prophet Sal Allaahu Alaiyhi wa Sallam took it off whilst he was praying and carried on praying. (Narrated by Abu Dawood, 650; classed as saheeh by al-Albaani in al-Irwa’, 284)

Or if someone tells him that he is not facing the qiblah, he should move to face the qiblah. 

2. *The forbidden movements* are continuous movements done for no reason, because this kind of movement invalidates the prayer, and whatever invalidates the prayer is not permissible, because it is like mocking the signs of Allaah. 

3. *The mustahabb movements* are those done in order to do things that are mustahabb in prayer, such as if a person moves to make the row straight, or if he sees a gap in the row in front, so he moves forward whilst praying, or if there is a gap in his row and he moves to fill the gap and other such movements which allow one to do a deed that is mustahabb in prayer, because that makes the prayer more perfect and complete. 

Hence when Ibn ‘Abbaas radhi Allaahu anhu prayed with the Prophet Sal Allaahu Alaiyhi wa Sallam and stood to his left, the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam took hold of his head from behind and made him stand on his right. (Agreed upon). 

4. *The permissible movements* are 

-small movements done when there is a reason, or 

-large movements done in cases of necessity. 

a) *Small movements* done for a reason are like what the Prophet Sal Allaahu Alaiyhi wa Sallam did when he was praying and he carried Umaamah, the daughter of Zaynab the daughter of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, whose maternal grandfather he was. When he stood up he picked her up, and when he prostrated he put her down. 

(Al-Bukhaari, 5996; Muslim, 543)

b) *Large movements* in cases of necessity include praying whilst fighting. 

Allaah says: 

“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). 

And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)].

And if you fear (an enemy), perform Salaah on foot or riding. 

And when you are in safety, offer the Salaah in the manner He has taught you, which you knew not (before)”

[al-Baqarah 2:238-239]

If a person prays whilst walking he is undoubtedly moving a great deal, but in cases of *necessity* that is permitted and does not invalidate the prayer. 

5. *The makrooh movements* are all movements OTHER THAN those mentioned above. 

This is the basic principle concerning movements whilst praying. 

Based on this, we say to those who move whilst praying that their action is makrooh and detracts from their prayer. 

This is something that is seen in many cases, so you may see a person fiddling with his watch or pen or ghutrah or nose or beard and so on. 

All of that comes under the heading of makrooh, unless it is done a great deal and is continuous, in which case it is haraam and invalidates the prayer.”

He also said 

“There is no specific number of movements that invalidates the prayer, rather it is any movement that contradicts the idea of prayer in the sense that if anyone saw this man doing that it would look as if he were not praying. 

This is the kind of movement that invalidates the prayer. 

Hence the scholars defined it as something based on custom (al-‘urf) and said: 

If movements are many and are continuous then they invalidate the prayer, without mentioning a specific number. 

Some scholars defined “three” such movements but that requires evidence because everyone who sets a certain limit or number or manner should produce evidence, otherwise he is introducing new ideas.”

(Majmoo’ Fataawa al-Shaykh, 13/309-311)

And Allaah knows best

585. Is It Allowed To Eat Dinner At Someone's House Who Deals With Interest And Even Accept Gifts From Them?

By Asma Bint Shameem

It’s allowed for you to eat dinner at someone’s house who deals with interest and even accept gifts from them. 

And their haraam earning has no effect on you. 

Their sin is THEIRS. NOT yours. 

Proof:

The Prophet sal Allaahu Alayhi wa sallam dealt with the Jews and accepted gifts from them even though he knew very well that they dealt with interest 

He even ate from them. 

That’s how the Jew woman poisoned him because he accepted a poisoned lamb from her. 

Anas ibn Maalik said that a Jewish woman brought some poisoned mutton to the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

and he ate some of it.” 

[al-Bukhaari (2617) and Muslim (2190)]

Similarly the Prophet Sal Allaahu Alaiyhi wa Sallam used to enter into business contracts with the Jews 

Aa’ishah radhi Allaahu anhaa said: 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

bought some food on credit from a Jew, and he gave him a shield of his as collateral (rahn).”

[al-Bukhaari (1990) and Muslim (1603)]

And there are other examples that prove that it’s permissible to deal with and eat food of the people who are involved in interest or other haraam income. 

And Allaah knows best

584. Should We Sit In The Same Place After Finishing Fajr Prayer?

By Asma Bint Shameem

You don’t “have” to sit in the same place after finishing your Fajr prayer. 

It is encouraged to do so but it’s not mandatory. 

In any case, as long as you’re remembering Allaah and occupying yourself with dhikr, Qur’aan etc., you are counted among those mentioned in the hadeeth:

The Prophet sal Allaahu Alayhi wa sallam said:

 “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” 

[al-Tirmidhi (586) ; hasan by Al-Albaani]

The scholars say that you don’t have to ‘sit’ in that same spot after praying Fajr in order to qualify for the reward of Hajj and Umrah. 

Rather you would qualify for that reward even if you moved to a different area as long as you continue to do Dhikr, etc and remember Allaah. 

The scholars said:

“It seems that in order to attain this reward it is not essential for the worshipper to stay in the place where he prayed; so long as he is in the masjid, remembering Allaah, may He be exalted, then there is the hope that he will attain this reward. 

This is indicated by the general meaning of the hadeeth: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises…” 

The Prophet Sal Allaahu Alaiyhi wa Sallam did not stipulate that he should stay in the place where he prayed. 

So if he moves to another place inside the masjid, and sits remembering Allaah, then the hadeeth includes him. 

Ibn Rajab said:

“Several hadeeths have been narrated concerning the virtue of one who sits in the place where he prayed after Fajr until the sun rises and after ‘Asr until the sun sets. 

Is what is meant by the phrase “the place where he prayed” the spot where he prayed or the entire masjid in which he prayed? 

There is a difference of opinion concerning this. 

In Saheeh Muslim it is narrated from Jaabir ibn Samurah that the Prophet Sal Allaahu Alaiyhi wa Sallam when he had prayed Fajr, would sit in the place where he prayed until the sun had fully risen. 

According to another report: the Prophet Sal Allaahu Alaiyhi wa Sallam did not get up from the place in which he had prayed Fajr until the sun rose, then when the sun rose, he would get up. 

It is well known that he Sal Allaahu Alaiyhi wa Sallam did not sit in the place where he had prayed, because he would go to his companions following the prayer and turn to face them. 

This was narrated by al-Tabaraani, who says: 

“When he had prayed Fajr, he would sit and remember Allaah until the sun rose.”

In the completion of the hadeeth of Jaabir ibn Samurah which was narrated by Muslim it says: 

“And they would talk and discuss issues from the time of Jaahiliyyah and they would laugh and he would smile.”

This hadeeth indicates that what is meant by the place in which he had prayed and in which he would sit is the masjid as a whole. 

This was the view of a number of the scholars including Ibn Battah among our companions and others.”

[Fath al-Baari (4/56)]

Shaykh Salih al-Fawzaan said:

“Yes, it is permissible for him to stand up and take care of his needs, get something to drink, go to the bathroom to relieve himself and return. 

If he has a need it is okay for him to take care of that need and he will receive the reward In Shaa’ Allaah.”

And Allaah knows best.

583. True Thankfulness

By Asma bint Shameem 

Ibn ul Qayyim says:

“To attain TRUE thankfulness to Allaah, there are 5 things a person must do. 

1. That a person *surrenders* and *submits* himself to Allaah. 

2. That the person *loves* the One who has blessed him. i.e Allaah. 

3. That a person *acknowledges* the blessings of Allaah upon him 

4. That a person *praises* Allaah for blessing him with this bounty 

5. That a person *abstains* from using that blessing to do anything that *displeases* Allaah.”

Amazing words of wisdom from Ibn al-Qayyim....

5 beautiful pieces of advice...

5 beautiful traits that will transform your life. 

Submit to Allaah 

Love Him. 

Acknowledge His blessings 

Praise Him 

Abstain from sin. 

How many of us are *truly grateful* to the One who created us, sustains us and provides unlimited and innumerable blessings for us? 

Don’t be thankful just ONE day...

Be thankful *EVERY DAY*.

582. If I’m Praying By Myself, Should I Still Say The Adhaan And iqaamah?

By Asma bint Shameem 

Giving the adhaan and iqaamah is good and recommended even if we’re praying alone by ourselves. 

 PROOF:

The Prophet sal Allaahu Alayhi wa sallam said:

‘Your Lord likes it when a shepherd at the top of a mountain pass calls the Adhaan for prayer and then prays. 

Then Allaah says:

“Look at this slave of mine, saying the Adhaan and the Iqaamah for prayer and fearing Me. I ask you to bear witness that I have forgiven My slave and will admit him to Paradise.”’” (al-Nisaa’i- saheeh by al-Albaani)

And he Sal Allaahu Alaiyhi wa Sallam also said:

“Whoever hears the Adhaan, whether a human being, a jinn or any other creature, will be a witness for him (the Mu’adhdhin) on the Day of Resurrection.” (al-Bukhaari)

Shaikh al-Albaani said:

“Among the issues of Fiqh understood from this hadeeth is that it’s Sunnah to call the Adhaan for the person praying alone....

Therefore, it not suitable to ignore calling the Adhaan and Iqaamah when praying alone.” (Silsilah Saheehah 41)

Shaikh Ibn Uthaymeen said:

“Giving the adhaan and iqaamah is Sunnah for one who is praying on his own, and they are not obligatory, because he does not have anyone with him to call with the adhaan. 

But because the adhaan is remembrance and veneration of Allaah, and is a call to himself to prayer and prosperity, (it is Sunnah) and the iqaamah, likewise, is also Sunnah.”

(Fataawa al-Shaykh Ibn Uthaymeen, 12/161)

What about for women?

It’s allowed for a woman to say the adhaan and iqaamah if she praying alone or with other women. And if she doesn’t say it, that’s also ok. 

Someone asked shaikh Ibn Uthaymeen:

“When the women gather to perform the prayer, do they make the iqaamah for the prayer?”

He said:

“If they make the iqaamah, there is no harm in that. If they do not do so, there is no harm in that either. 

This is because the adhaan and iqaamah are only obligatory upon the men. 

(Fataawa al-Mar’ah)

And the scholars said:

“If a woman does recite the adhaan, she must keep her voice low and make it just loud enough for her companions to hear. 

If a woman says the iqaamah for herself or for a group of women, that is better and is closer to what is mustahabb, but if she does not do that, the prayer is still valid.” (Wilaayat Al-Mar’ah Fi’l-Fiqh Al-Islaami)

So go ahead and say the adhaan and even the iqaamah the next time you stand for prayer. 

Earn lots of rewards. 

And let the creation be a witness for you on the Day of Judgment. 

581. Is It Okay For The Family of The Deceased To Make Food At The Time Of Death, For The People Who Come For Condolences?

By Asma bint Shameem 

Instead of the family of the deceased making food, it’s Sunnah that the *relatives, friends* and *neighbors* of the deceased should make food and bring it to the person’s house who has passed away.

The Prophet sal Allaahu Alayhi wa sallam instructed us to do that. 

When Ja’far radhi Allaahu anhu was killed, the Prophet sal Allaahu Alayhi wa sallam  went to his family and said: 

“The family of Ja’far are busy with the matter of their deceased, so prepare food for them.’ (Ibn Majah - hasan by al-Albaani)

The family of the deceased is already going through a difficult time and it’s  just simply part of the consideration we have for others that people should help out and lighten this time of grief for them as much as possible. 

So we can bring food and help out in whatever way we can. 

The immediate family of the deceased should not be going out of their way to cook food for the people coming for condolences. 

That’s a kind of “wailing” and “mourning” that’s not allowed. 

Jareer ibn Abdullaah radhi Allaahu anhu said:

“We used to consider gathering with the family of the deceased and preparing food after the burial from niyahah (prohibited form of wailing and lamentation from the days of ignorance)." (Ahmad- saheeh by al-Albaani) 

But if the family offers some tea, or food etc on their own, to those visiting, *without any special preparations* for it, then it’s allowed for the visitors to eat and drink there. 

Shaikh ibn Baaz said:

“It is not permitted for the family to (especially) make food for people for the sake of the deceased. 

This is one of the actions of the Jaahiliyyah, whether it is done on the day of the death, or on the fourth or tenth day after the death, or at the new year. 

All of that is *not permitted*.

But if guests come to the family of the deceased during the mourning period, there is nothing wrong with them making food for them for the sake of hospitality, and there is nothing wrong with the household inviting whoever they want of their neighbors and relatives to eat with them from the food that has been given to them.” (Majmoo’ Fataawa)

And Allaah knows best

580. Do I Have To “Move” My Tongue And Lips When Reading The Qur’aan Or Any Dhikr, When Making Duaa Or Reading Salaah?

By Asma bint Shameem 

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 Alayhi wa sallam said:Allaah, the Most High says: 

“l am with my slave when he remembers me and *his lips move with my mention*”.’ 

(Ibn Majah; saheeh by al-Albaani)

And 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. 

*Will I get reward for reciting the Qur’aan or performing dhikr without moving my lips?*

Ash-Shaykh Abdul Kareem al-Khudair said:

“It is not called a recitation if he does not move his tongue and lips. 

As for merely recalling the Quran and words of dhikr in one’s heart, then this is a form of *contemplation* and it isn’t considered an act of reading nor will the person attain the prescribed reward of ten good deeds for every letter recited from the Quran. 

Also, he wouldn’t be carrying out what has been encouraged concerning reading the adhkaar and what relates to it if he is merely recalling it with his heart. 

Yes, contemplating has its reward, however the prescribed reward that comes for reciting will not be attained through reading it only in his heart since it is not implied that he actually read nor that he actually performed dhikr. 

Rather, it was an act of *contemplation* that he did and he will be rewarded for that, however he will not be rewarded for the act of *reading* since it is necessary when reading to move one’s 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.

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)

Shaikh Ibn Uthaymeen said: 

“It is a “must” to move the lips when reciting the Qur’aan in the prayer and likewise when reading the obligatory adhkaar such as the takbeer, tasbeeh, tahmeed, and tashahhud since it is not considered to be speech *unless the person actually pronounces the words*. There is no way to pronounce the words unless he moves his tongue and lips. For this reason, the Sahaabah would notice the recitation of the Prophet sal Allaahu Alayhi wa sallamthrough the moving of his beard.

However, the scholars have differed if it is obliged on the person to make himself hear his own self [when reading] or if he could suffice with merely pronouncing the words. A group of scholars say it is incumbent that he hears himself, [meaning] it must have a sound that he himself could hear. Another group of scholars say it is sufficient to merely pronounce the letters and this is a more correct opinion.” [Liqaa al-baab al-Maftooh]

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

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