1. Seeking refuge with Allah from Shaytan.

Allah the Most High said, “And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36] 

2. Recitation of the two soorahs al-Falaq and an-Nas, as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him.

This is why the Messenger, sallallahu `alayhi wa sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (soorahs al-Falaq and an-Nas)”. [an-Nasaa’i, 5337] 

3. Recitation of Ayat al-Kursi (2:255). 

4. Recitation of soorah al-Baqarah.

The Messenger, sallallahu `alayhi wa sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytan.” [Muslim] 

5. The final part of al-Baqarah.

The Messenger, sallallahu `alayhi wa sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim] 

6. Recitation of the beginning of soorah Mu’min (Ghafir), until His saying, “wa ilayhi-l-maseer (to Him is the destination)”. (i.e. “Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.” [40:1-2]) 

7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, His is the Dominion and Praise, and He is able to do all things) a hundred times. 

8. The most beneficial form of protection from Shaytan: abundance of remembrance of Allah, the Exalted. 

9. Ablution and prayer, and they are from among the greatest means of protection, especially at the time of emergence of anger and desire. 

10. Abstinence from excess speech, food and mixing with people.

Source: Summarized from Bida’i` al-Fawa’id (304-308)

Good Manners are based on four pillars, it cannot be imagined that the foundation of good manners can be established without them:     

• Patience     
• Virtue     
• Courage     
• Justness  

Patience will enable one to suppress anger, prevent oneself from causing harm, to be tolerant, forbearing and lenient. It also prevents one from being imprudent and hasty. 

Virtue enables one to avoid anything lowly and vile, whether related to speech or actions. It enables one to acquire shyness which is the head of all goodness. It prevents one from practicing evil sins, being miserly, lying, backbiting and tale carrying. 

Courage enables one to have dignity and maintain a high standard of etiquette and character. It enables one to contribute and donate, which stems from the courage of the soul and its strength, as it allows one to give up and depart with what is treasured. It allows one to suppress anger and be forbearing, because it is through ones strength and courage that he suppresses himself from causing problems and reins himself in against engaging in any verbal or physical abuse as it was said;     

“The strong one is not the one who defeats others physically, rather the strong one is one who is able to control himself when angered!” 

And this is the very essence of courage, and it is a characteristic with which one can subdue opponents. 

Justness enables one to be fair in his mannerisms and in taking the middle of the two paths of excessiveness and negligence. It encourages one to be generous and giving - which is the middle path between being subjugated and being miserly. It encourages one to have courage - which is the middle path between being cowardly and having audacity. It enables one to be forbearing – which is the middle path between getting angry and being humiliated or degraded. 

The basis of all virtuous manners are these four.

If a believer falls into sin, it’s punishment would be repelled from him in ten ways: 

1) He repents and therefore Allah would accept his repentance. The one who repents from a sin is as the one who hasn’t sinned. 

2) He asks for forgiveness and he would therefore be forgiven. 

3) He performs acts of righteousness that would erase his sins, for indeed righteous actions erase sins. 

4) His brothers supplicate for him; that his sins be forgiven – while he is alive and after his death. 

5) His brothers gift the reward of their actions to him so that Allah may benefit it him through them [Translator’s note: Not all actions can be gifted as reward, only those that were specified by the Qur-aan and Sunnah]. 

6) That his prophet Muhammad – صلى الله عليه وسلم – intercedes for him. 

7) That Allah puts him through trials in the life of this world that would expiate his sins. 

8) That Allah puts him through trials in the Barzakh and the Sa’iqah that would expiate his sins. 

9) That Allah puts him through the trials of the Day of Resurrection and its horrors, that which would expiate his sins. 

10) Or that the Most Merciful of the merciful has mercy over him. 

Whoever lets these ten pass him by, then let him blame no one but himself, as Allaah the Elevated said in a Hadeeth that was narrated by His Messenger: 

“O My servants, they are only your own deeds, I take them into account for you, and then give (their reward or punishment) back to you. So whoever finds good then let him praise Allah. And whoever finds other than that then let him blame no one but himself.” [Muslim #2577] 

Source: Al ‘Iraqiyyah fil ‘Amaal al Qalbiyyah

Question: What is the verdict on wearing artificial fingernails and eyelashes? Is this act considered among the acts of joining false hair with real hair? 

Answer: Adding synthetic fingernails disagrees with the sunnah and (fitrah) natural disposition. The Prophet (peace and blessings be upon him) said,” 

خمس من الفطرة 

“There are five things among the Fitrah…” 

Following these words, he (peace and blessings be upon him) mentioned clipping the fingernails. Also He (peace and blessings be upon him) mentioned when the nails must be clipped; and that they shouldn’t grow unclipped beyond forty days. Intentionally extending the fingernails causes a person to resemble an animal or disbeliever.

This act is disfeaturing for a woman and not beauty. When a woman adds fake nails this shows she has a corrupt fitrah and decreased intellect. 

Similarly, adding synthetic eyelashes resembles the disbelievers and is among the acts of joining false hair with real hair.

I consider both of these actions to be impermissible. And Allah knows best.

Source: Link

A Student of knowledge: He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners.

The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information.

He safeguards his time. Hence you don’t see him involved in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him. 

Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him, learns something. He gives precedence to knowledge, its people, consequently benefiting from them.

As result of this he honours the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars. 

The Talibul Ilm hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light. Another thing to notice about the student of knowledge is, he’s humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t  offer.

This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him. 

The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people. Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such.

This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines. You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah.

For that reason it is said, “Ahulus Sunnah wal Jama’a and Ahul Bid’ah wal Farqa”. 

Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his  own well being in his speech and actions. He won’t open a door to evil for the general masses. 

The Talibul Ilm doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.    

These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen     

The student of the Internet: First of all, he doesn’t have any of the traits we mentioned, as this is witnessed. The student of the net is shameless in his character. He displays arrogant behaviour towards people.

The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people. 

The student of the internet learns hatred, he follows the mistakes and slip ups of  others.

These are the fruits of learning from the internet. The student on this path days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil. 

In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you.

On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!

Source: Link

Humility and Humbleness are among the foundations of the religion and its core whereas, pride contradicts Islam. 

The origin of humility is found in the verse: (سَمِعْنَا وَأَطَعْنَا) (We hear and obey) [Al-Baqarah 285]. This means we hear what you have said our Lord in the Quran and what Your Messenger has said. 

Humility and pride are two distinct traits that aren’t hidden from anyone. Let’s look at the differences between the two: 

The humble person submits to the truth no matter who it comes from. He doesn’t care about his old views, speech or position. He aides the truth whenever it becomes clear to him its right. 

The arrogant stubborn one clings inflexibly to his speech, actions and ways. In fact he has a high opinion of his speech and deeds. When the truth is made clear to him, he turns up his nose arrogantly; as he’s amazed with himself. Having this trait lowers a person to a very low status. 

The person with humility spreads the greetings of peace to the young and old, to those of high status and low. He treats everyone the same. 

The conceited person doesn’t give salaams or even look at the needy and poor. He has no concern for their needs and he won’t even intermingle with them. 

The humble individual is loved by Allah and His servants. He is always close to good and distant from evil, sin and transgression. 

The arrogant one is hated by Allah and His servants. He is always distant from piety and righteousness and close to evil, sin and transgression. 

Humbleness is a quality to the Prophets and Messengers. This attribute is for the God fearing and Guided. Arrogance is a characteristic of the tyrants and oppressors. 

Humility increases a person’s nobility and raises his status until he eventually reaches the ranks of those loved and pleased by Allah.

How many humble people attain love and charity! How many times is a person with humility praised! How often do people supplicate to Allah for a modest man! 

On one hand, there isn’t a humble person to Allah, except that the Most Merciful raises his rank. On the other hand, there isn’t an arrogant person except Allah lowers his status.

Source: Majmu’ As-Sa’dee vol 22/ 150-153

Qiyaam’ means ‘standing’ and ‘Qiyaam al-Layl’ means ‘standing in night.’ In the Islamic terminology, both terms refer to, ‘the voluntary night prayer, whose time extends from after Isha prayer until dawn.’

Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka’ah of Qiyaam) and Taraweeh (resting). 

A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names.

Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud.

Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped. 

The Excellence of Qiyaam al-Layl 

Numerous Ahaadeeth and Qur’aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa’ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said:

“The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim]

and she said in another narration:

“Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [Saheeh al-Bukharee and Saheeh Muslims]

He (sallallahu alaihi wa-sallam) said:

“You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” [At-Tirmidhee and Musnad Ahmad] 

Narrated Mu’adh Ibn Jabal (radhi allahu anhu): ‘The Prophet (sallallahu alaihi wa-sallam) said to him: “May I show you the gates of goodness?’ (they are),

“(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night.”

Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: “Their (believer’s) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.”‘ [Abu Dawood and at-Tirmidhee] 

Abu Hurayrah (radhi allahu anhu) reported that Allah’s Messenger (sallallahu alaihi wa-sallam) said:

“The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Saheeh Muslims] 

Abu Hurayrah (radhi allahu anhu) reported that Allah’s Messenger (sallallahu alaihi wa-sallam) said:

“May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [(Hasan) Abu Dawood ] 

Abdullah Ibn Bashr (radhi allahu anhu) reported Allah’s Messenger (sallallahu alaihi wa-sallam) saying:

“Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) Abu Dawood] 

7 Practical Tips for praying Qiyaam al-Layl 

1: Ikhlas (Sincerity)

The key to Allah’s Help and Blessings  Help of Allah is needed to accomplish and achieve success in all our affairs. And Allah only helps those who are sincere in their hearts.

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” [An-Nasa’ee, al-Hakim and Saheeh al-Jamee]

Therefore, one should have a sincere intention to pray Qiyaam al-Layl; seek the Pleasure of Allah Alone and avoid the desire of praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” [(98): 5]

Imam Ibn al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.” 

2: Knowing the Virtues of Qiyaam al-Layl 

Knowing the virtues and rewards of performing worship produces willingness and desire to perform the worship. We have previously mentioned numerous virtues of regularly praying Qiyaam al-Layl, here we mention the excellence of praying Qiyaam al-Layl particularly in the great month of Ramadan.

Abu Hurayrah (radhi allahu anhu) reported: “Allah’s Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyaam during Ramadan. He (sallallahu alaihi wa-sallam) used to say:

“Whoever stands (in Qiyaam) in Ramadan out of faith and expectation (of Allah’s reward), all his previous sins will be forgiven.” [Saheeh Muslim] 

3: Taking a nap in the daytime 

Taking a nap before or after Dhur Salaat will dismiss the stress and thus enable one to get up in the night and stand in front of his Lord. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” [Reported by at-Tabaranee. Al-Saheehah (2647)] 

4: Sleeping according to the Sunnah of Allah’s Messenger 

(a) Sleep early: Sleeping early is a healthy habit and it was the practice of Allah’s Messenger (sallallahu alaihi wa-sallam) to sleep directly after performing the Isha prayer.

Abu Barzah al-Aslami (radhi allahu anhu) said that the Prophet (sallallahu alaihi wa-sallam) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” [Saheeh al-Bukharee] 

(b) Sleep in a state of taharah (purity): Ibn Abbas (radhi allahu anhu) reported that Allah’s Messenger (sallallahu alaihi wa-sallam) said:

“Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him, and every time he turns over, [the Angel] says, ‘O Allah! Forgive Your slave, for he went to bed in a state of purity.’” [Reported by at-Tabaranee. See Saheeh al-Jamee (3831)] 

(c) Choose a suitable bed: Excessive luxurious or soft bed provokes laziness and makes one sleep more and become negligent. Aa’ishah (radhi allahu anha) narrates that the pillow of the Prophet (sallallahu alaihi wa-sallam) on which he slept at night was made of leather stuffed with palm fibers.” [Abu Dawood and Musnad Ahmad. Saheeh al-Jamee (4714)] 

Once Umar Ibn al-Khattab (radhi allahu anhu) entered upon the Messenger of Allah (sallallahu alaihi wa-sallam) when he was lying on a mat of palm fibers that had left marks on his side. Umar (radhi allahu anhu) said: “O Messenger of Allah, why do you not get something more comfortable than this?” He (sallallahu alaihi wa-sallam) said:

“What do I have to do with this world? My relationship with this world is like that of a traveller on a hot summer’s day, who seeks shade under a tree for an hour, then moves on.” [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)] 

(d) Cleaning the bed and lying on the right side  Abu Hurayrah (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” [Saheeh al-Bukharee and Saheeh Muslim] 

(e) Reciting the Adhkaar (supplications) mentioned in the Sunnah before sleeping. There are a number of Adhkaar prescribed in the Sunnah before going to bed, amongst them are reciting the last verses of Soorah al-Baqarah, reciting Soorah al-Falaq and Soorah al-Nas and Soorah Ikhlas blow in the palms and wipe as much of the body possible, starting from the head, face and then the front of the body doing it three times. [Saheeh al-Bukharee and Saheeh Muslim] 

Ali Ibn Abi Talib (radhi allahu anhu) reported that when the Prophet’s daughter, Fatima (radhi allahu anha) came to him and asked him for a servant, he (sallallahu alaihi wa-sallam) said to her and Ali:

“Shall I not teach you something that will be better for you than a servant? When you go to bed, say ‘SubhanAllah’ thirty-three times, ‘Al-hamdulillah’ thirty-three times, and ‘Allahu Akbar’ thirty-four times. This is better for you than a servant.” [Saheeh al-Bukharee and Saheeh Muslim] 

5: Avoid too much food and drink 

Too much food or drink is one of the main obstacles that make one lazy and negligent of Qiyaam al-Layl. The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” [Reported by at-Tirmidhee and Ibn Majah. Saheeh al-Jamee (5674)] 

Abu Juhayfah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” [Reported by al-Hakim. Saheeh al-Jamee (1190)] 

6: Striving against oneself

Striving against oneself to get up and pray and suppressing one’s desires bring about Allah’s help and His Pleasure for the slave. Allah says in the Qur’aan: “Strive in Allah’s Cause as you ought to strive…” [Soorah al-Hajj (25): 78]

“And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” [ (29): 69] 

The Prophet (sallallahu alaihi wa-sallam) said: “The Mujahid (one who strives in way of Allah) is the one who strives against his own self for the sake of Allah.” [Reported by al-Tirmidhee. See al-Saheehah (549)] 

He (sallallahu alaihi wa-sallam) also said:

“When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): ‘Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” [Musnad Ahmad. See Saheeh al-Targheeb (627)] 

7: Rebuking one’s self for not praying Qiyaam al-Layl 

Qiyaam al-Layl is a great blessing from Allah, the Exalted, and He has placed in it numerous spiritual benefits and rewards for the believer. Therefore, one should rebuke one’s self, if he misses this great opportunity of achieving rewards and Pleasure of Allah.

Allah says in the Qur’aan: “O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” [(59): 18] 

Imam Ibn al-Qayyim (rahimahullah) said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” [Soorah al-Isra (17): 36], then he should check on himself before he is brought to account.”

Source: ‘The Night Prayers’ by Muhammad Nasir ud-Deen al-Albanee, As-Sunnah Islamic Newsletter Issue 15

The First Manner: consists of thirteen rak’aat, which is commenced with two short rak’aat. According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously.

Then one prays two very long rak’aat (after that). Then two more rak’aat are prayed, and then another two rak’aat are prayed. Then two more rak’aat are prayed and another set of two rak’aat are prayed.

Then witr is made with one rak’ah. 

The Second Manner: consists of thirteen rak’aat. There are eight rak’aat within them, in which one makes tasleem after every two rak’aat.

Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah. 

The Third Manner: consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah. 

The Fourth Manner: consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four. Then he prays another four in a similar manner and ends it with three rak’aat (for witr). 

Would the Prophet (sallAllaahu ‘alayhi wa sallam) remain in the sitting position after every two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat?

We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)! 

The Fifth Manner: consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah. While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (sallAllaahu ‘alayhi wa sallam) and then stands up again without making the tasleem. Then he makes witr with one rak’ah and when finished, he makes the tasleem.

This consists of nine rak’aat. Then he prays two rak’aat after that while in the sitting position. 

The Sixth Manner: One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (sallAllaahu ‘alayhi wa sallam) and then stands again without making the tasleem.

Then he makes witr with three rak’aat and when finished, he makes the tasleem, etc. (the rest is the same as the previous manner) 

These are the manners in which it is reported that the Prophet (sallAllaahu ‘alayhi wa sallam) performed the Night Prayer. It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam):

“So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.”  

So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner. And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred. 

As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (sallAllaahu ‘alayhi wa sallam) used to do this.

The asl (foundation) is that it is permissible, but since the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.” [Reported by At-Tahaawee, Ad-Daraqutnee and others. See At-Taraaweeh (pg. 99 & 110)]

So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer. This can be done in two ways: 

1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred. 

2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), 

and Allaah knows best.

Source: Qiyaam Ramadaan, Pages 28-30, produced by Al-Ibaanah.com

The description of the Prophet’s Prayer from the Pure Sunnah by Shaykh Muhammad Bazmool

A person may hear that a woman is of good character and virtuous and knowledgeable, so he may want to marry her. Or a woman may hear that a man is of good character and virtuous and knowledgeable and religiously committed, so she may want to marry him.

But contact between the two who admire one another in ways that are not Islamically acceptable is the problem, which leads to disastrous consequences.

In this case it is not permissible for the man to get in touch with the woman or for the woman to get in touch with the man, and say that he wants to marry her. Rather he should tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Uthmaan (may Allaah be pleased with them both).

But if the woman contacts the man directly, this is what leads to fitnah (temptation).

Source: Liqaa’aat al-Baab il-Maftooh (26/question no. 13)

Question:  This questioner asks on the ruling of putting personal pictures as a member on websites especially on Facebook and Twitter? 

Shaykh ´Ubayd bin ´Abdillâh al-Jâbirî: I say that the pictures of souls are haram and it is from the kabaa’ir (the major sins).     

The Messenger, [salla Allaahu ‘alayhi wa sallam], said: “The people who will be most severely punished on the Day of Judgement will be the image-makers.”     

And he, [salla Allaahu ‘alayhi wa sallam], also stated that the image maker will be presented with an image and it will say ‘Blow a spirit therein, which he will not be able to do’.     

And from this we know that it is not permissible to publish pictures (images) of people in Twitter or other networks. When the agency responsible (for the networks) request a picture for a specific matter such as licences (for traffic) and security (passports etc) and other authority bodies that employs a person, then it becomes necessary or in need of. And it cannot exceed further than this.

Source: Link

Question:  O, Shaykh, give me advice, for by Allaah, I am upon the brink of the Hellfire. For I have been addicted, O Shaykh, to pornography websites since last year. Every time I repent I return to it again. By Allaah, the thing which I hate the most is these sites, but they overpower me every time and they are the reason for my failure. I used to be very successful in my work and in my studies, however, now I am in a state of loss. 

Answer:  Firstly, I say, just as ‘Umar ibn Al-Khattaab, may Allaah be pleased with him, has said: “Supplicate to Allaah the Blessed and High that He turns the heart of your brother; that He guides him and accepts his repentance.”

So we ask Allaah the Mighty and Majestic, the Generous, Lord of the Great Throne, that He guide him and accept his repentance; and that He makes us and him firm with the firm statement and that He give us refuge from the evil of our souls and the evil of our actions. 

I advise you, O noble brother, with one piece of advice; always be mindful of it, for in it is salvation for you. It is the greatest admonition. Always bear in mind that Allaah, the Lord of all that exists, sees you and that He, Glorified and Exalted be He, is looking at you.

If you are alone within the house on any day, then do not say: I am alone; but say: There is a Raqeeb (Watcher i.e. Allaah) over me. When you sit, in this seclusion with this screen on the internet and you begin to enter those sites and you think that no one from the people can see you, then know that the Lord of all that exists is looking at you.

  أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى 

Knows he not that Allaah does see (what he does)? (Al-’Alaq 96:14) 

In this verse is a rebuke for you; treat yourself with it; rebuke yourself by way of the Qur’aan. There is not harm if you put this verse upon your room in front of you so that you can look at it and it can deter you and rebuke you from that matter, which there is not to be seen nor will you find therein any result that will benefit you.

Rather, you have been affected in your studies, in your manners, in your worship, in your performance; there is no beneficial fruit in it.

This is what the enemies of the religion desire; when they make the likes of these despicable, licentious, and harmful films; so that the children of the Muslims become lost; and the children of the Muslims become like cattle. Rather, they are even more astray; in the following of desires and urges, deviations and misguidances. 

Due to this, have Taqwaa of Allaah the Mighty and Majestic, and make yourself constant in turning to Allaah the Glorified and High, and in sincere Tawbah to Allaah the Mighty and Majestic. 

This device, I do not say to you to-if this is your state-to utilize it for permissible affairs; rather, I say: REMOVE IT FROM THE HOUSE COMPLETELY. Remove it from the house completely; and it should not remain with you even for a second. Tonight, remove it from your house; because its presence is an apparent corruption for you. It should not remain with you in hopes of benefiting from it in useful ways.

Rather, remove it from your house completely and close off this door of evil from yourself and turn to Allaah the Glorified and High. 

We ask Allaah to turn your heart and to accept your repentance, and to accept all of our repentance; and to guide us all to the (straight) path; and to rectify for us all of our affairs; indeed He, Blessed and Exalted be He, is the All-Hearing, Ever-Responsive, and Ever-Near.

Source: Link

WHAT THE TWO SPOUSES SHOULD INTEND WITH THEIR MARRIAGE

Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (i.e. adultery and fornication). What’s more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex.

This is based on the following hadith of the Prohpet narrated by Abu Dharr:

“Some of the companions of the Prophet said to him: ‘O Messenger of Allaah, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!”

The Prophet said: “Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al- Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa.”

The Companions said: “O Messenger of Allaah , is there a reward for one of us when he satisfies his sexual desire?”

The Prophet said: “Don’t you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?”

They said: “Why, yes!” He said: “In the same way, when he satisfies it with that which is lawful, there is for him in that a reward.” [Muslim, an- Nasaa’ee in al-‘Ishrah, and Ahamd].

WHAT HE SHOULD DO THE MORNING AFTER HIS WEDDING NIGHT

It is desirable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desirable for them to do likewise for him, as in the following hadith narrated by Anas :

“The Messenger of Allaah gave a feast on the morning of his wedding night with Zainab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night.” [Ibn Sa’d and an-Nasaa’ee: Saheeh].

THE HOUSE MUST HAVE A PLACE FOR BATHING

The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadith about it, among them: First: On the authority of Jaabir who said:

“The Prophet said: “Whoever believes in Allaah and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allaah and the Last Day, let him not go to the baths except with a waistcloth. And whoever believes in Allaah and the Last Day, let him never sit at a table at which intoxicants are being circulated.” [Al-Haakim, at-Tirmidhee and others: Saheeh]

Second: On the authority of Umm ad-Dardaa’ who said:

“I came out of the public bath and I met Allaah’s Messenger who said to me: ‘From where have you come O Umm Dardaa’?’

I said: ‘From the baths’.

Then he said: “By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman.” [Ahmad : Saheeh]

Third: On the authority of Abu al-Maleeh who said:

“Some women from Ash-Shaam entered upon ‘Aa’ishah and said: “Where are you from?”

The women answered: “We are of the people of Ash-Shaam (the area of present-day Syria).”

‘Aa’ishah said: “Are you perhaps from that district which allows its women to enter the public baths?”

They said: “Yes”.

She said: “As for me, I heard the Messenger of Allaah say: “Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah.” [at-Tirmidhee, Abu Dawood and others: Saheeh]

THE PROHIBITIION OF SPREADING BEDROOM SECRETS

It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this: First:

“Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets.” [Muslim, Ibn Abi Shaiba, Ahmad and others].

Second: “On the authority of Asmaa bint Yazid who narrated

“that she was once in the presence of the Prophet and there were both men and wo men sitting. The Prophet then said: “Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?” The people were silent.

Then I said: “O, Yes! O Messenger of Allaah verily both the women and men do that.”

Then the Prophet said: “Do not do that. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!” [Ahmad: Hasan or Saheeh due to supports]

THE OBLIGATION OF A WEDDING FEAST

The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to ‘Abur-Rahman ibn ‘Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said:

“When ‘Ali sought the hand of Faatimah (the Prophet’s daughter) in marriage, he said that the Prophet said: “A wedding (and in another version “a bridegroom”) must have a feast.” The narrator said: “Sa’ad said: ‘(a feast) of a sheep.’ Someone else said: ‘Of such and such a quantity of corn.” [Ahmad and at-Tabaraani: Its isnaad is acceptable as al -Haafiz Ibn Hajr says in Fathul -Baaree: 9/188]

THE SUNNAH OF THE WEDDING FEAST

The following should be observed with regard to the wedding banquet: First: It should be held (‘aqb - Fathul Baaree: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: “The Prophet entered upon his wife and sent me to invite some men for food.” [al-Bukhaaree and al-Baihaqi].

Also on the authority of Anas, he said: “The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days.” [Abu Ya’laa and others: Hasan].

Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: “Do not be the friend of any except believers, and have only the pious eat your food.” [Abu Dawood, at-Tirmidhee and others: Saheeh].

Third: If one is able, he should have a feast of one or more sheep. Based on the following hadith, Anas said:

“Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa’ad ibn Ar-Rabee’ al-Ansaariy as his brother. Sa’ad took him to his house, called for food, and they both ate.

Then Sa’ad said: “O my brother, I am the wealthiest of the people of al-Madeenah (in another version: “… of the Ansaar”), so look to half of my property and take it (in another version: “… and I will divide my garden in half”).

Also, I have two wives (and you, my brother in Allaah, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her.”

‘Abdur-Rahmaan said: “No, by Allaah, may Allah bless you in your family and your property. Show me the way to the marketplace.”

And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening , he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: “What is this?”

He said: “O Messenger of Allaah, I have married a woman among the Ansaar.” The Prophet answered: “What did you give her for her dowry?” He answered: “The weight of five dirhams in gold.”

Then, the Prophet said: “May Allaah bless you, give a feast if only with one sheep.”

‘Abdur-Rahmaan said: “I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it.”

Anas said: “I saw after his death that each of his wives inherited one hundred thousand Dinars.” [Al-Bukhaaree, an-Nasaa’ee and others].

Also on the authority of Anas he said: “I never saw the Prophet sponsor such a wedding feast as the one he gave for Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more.” [Al-Bukhaaree, Muslim and others].

WEDDING FEASTS CAN BE GIVE WITH OTHER THAN MEAT

It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadith narrated by Anas:

“The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya.

Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill.” [Al-Bukhaaree, Muslim and others].

PARTICIPATION OF THE WEALTHY IN THE FEAST WITH THEIR WEALTH

It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet’s marriage to Safiya:

“Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridegroom.

Then he said: “Whoever has something, let him bring it.” (In another version, he said “Whoever has an excess of provisions, let him bring it.”)

Anas continues: “And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet.” [Al-Bukhaaree, Muslims and others].

Source: The Etiquettes of Marriage & Wedding - Shaykh Albaani

THE PROHIBITION OF SEX WHEN SHE IS MENSTRUATING

It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur’an:

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah, 2:222]

There are also hadith about this, among them: First:

“Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad.”

Second: On the authority of Anas ibn Malik, who said:

“When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: so keep away from women in their courses, …

Then the Prophet said: “Be with them in the house, and do everything except for intercourse itself.”

The Jews said: “This man wants to leave nothing which we do without doing something different.”

Then, Asyad ibn Hudair said: “O Messenger of Allah, verily the Jews says such-and-such, should we not then have sexual intercourse during menstruation?”

The Prophet’s face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them.” [Muslim, Abu ‘Auwaana and Abu Daawood].

THE PENITENCE OF ONE WHO HAS SEX DURING MENSES

Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar’s weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadith narrated by ‘Abdullaah ibn ‘Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: “Let him give one dinar in charity, or one half dinar.” [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].

WHAT IS PERMISSIBLE WHEN SHE IS ON HER PERIODS

It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this: First:

“and do everything except intercourse itself.” [Muslim, Abu ‘Auwaana and Aboo Daawood]

Second: On the authority of ‘Aa’ishah who said:

“When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her.” One time she said: “… her husband can then fondle and caress her.” [al-Bukhaaree, Muslims and others].

Third: On the authority of one of the wives of the Prophet who said:

“When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted.” [Abo Daawood: Saheeh]

WHEN IS IT ALLOWED TO RESUME SEXUAL ACTIVITY AFTER MENSES?

When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhu, or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allaah’s statement in the Qur’an:

“But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah 2:222]

This is the position of Ibn Hazm, ‘Ataa, Qatadah, al-Awzaa’ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: “All three of these are a purification - so whichever of them she uses after the cessation of her periods, then she is lawful for her husband.”

The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:

“In it are men who love to be purified; and Allah loves those who make themselves pure.” [at-Tawbah 9:108]

There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings - and to do so requires a further proof.

THE LAWFULNESS OF COITUS INTERRUPTUS

(Withdrawal of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one’s wife).

It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadith about this: First: On the authority of Jaabir who said:

“We were practising coitus interruptus, and the Qur’an was being revealed.” [al-Bukhaaree and Muslim].

In another version, he said:

“We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it.” [Muslim, an-Nasaa’ee and at-Tirmidhee].

Second: On the authority of Abu Sa’eed al-Khudhriy, who said:

“A man came to the Prophet and said: “I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide.”

The Prophet said: “The Jews have lied, the Jews have lied. If Allaah wished to create a child, you would not be able to prevent it.” [An- Naasaa’ee in al-‘Ishrah: Abu Dawood and others: Saheeh].

Third: On the authority of Jaabir, a man came to the Prophet and said:

“I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me”.

The Prophet said: “use coitus interruptus if you like, but whatever has been ordained for her will come.”

After some time, the man again came to the Prophet and said: “She has become pregnant!” The Prophet (Salla Allahu ‘Alayhee wa Sallam) told him: “I told you that whatever has been ordained for her will come.” [Muslim, Abu Dawood and others].

IT IS PREFERABLE NOT TO PRACTICE COITUS INTERRUPTUS

Not practising coitus interruptus is preferable for a number of reasons:

First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negative points.

Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: “Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers.” [Abu Dawood, an-Nasaa’ee and others: Saheeh].

This is why the Prophet once referred to it as “minor infanticide” (and not because it is forbidden as infanticide is forbidden) when asked about it saying: “That is minor infanticide”. [Muslim, Ahmad and al-Baihaqi].

For this was preferable in the hadith narrated by Abu Sa’eed al-Khudhriy saying:

“Coitus Interruptus was mentioned in the presence of the Prophet and he said: “Why would one of you do that? (note he did not say “let none of you do that”) Allah is the Creator of every single soul.” [Muslim].

In another version, he said:

“You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be.” [Muslim]

Source: The Etiquettes of Marriage & Wedding - Shaykh Albaani

THE PROHIBITION OF SODOMY

It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a “planting ground” can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:

First: On the authority of Umm Salama who said:

“When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it.

She went to the Prophet but was embarrassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;” [al-Baqarah 2:223].

The Prophet said: “No! (not any way you wish) Except in one opening! (ie. the vagina)”. [Ahmad, at-Tirmidhee and others : Saheeh]

Second: On the authority of Ibn ‘Abbaas who said:

“‘Umar ibn Al-Khattaab came to the Prophet and said : ‘O Messenger of Allaah, I am destroyed!’

The Prophet asked: ‘And what has destroyed you, O ‘Umar?’

‘Umar said: `I turned my mount around last night.’ (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.)

The Prophet gave him no answer and when the revelation came and the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;” [al-Baqarah 2:223] and the Prophet said: “From the front and from the back, just beware of her anus and her menses”. [an- Nasaa’ee in “`Ishratun-Nisaa” with hasan isnaad, at-Tirmidhee and others].

Third: On the authority of Khuzaima ibn Thaabit who said:

“A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).’

When the man turned to leave, the Prophet called him or ordered for him to be called back and said : “What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth - do not enter your wives in their anuses!” [as-Shaafi, al -Baihaqi and others: Saheeh]

Fourth:

“Allaah does not look at one who comes to his wife in her anus”. [an-Nasaa’ee: Hasan isnaad and supported in “al-‘Ishrah”; at-Tirmidhee and Ibn Hibbaan].

Fifth:

“Cursed are those who come to their wives in their anuses.” [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].

Sixth:

“Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad.” [Aboo Dawood, at-Tirmidhee and others: Saheeh].

MAKING WUDHU BETWEEN 2 ACTS WITH ONE’S WIFE

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhu’, based on the statement of the Prophet:

“When one of you comes to his wife and then wishes to return another time, let him perform wudhu’ between the 2 times (In another version, the same wudhu’ which he performs for prayer) for verily, it will invigorate his return.” [Muslim, Ibn Abi Shaibah and others].

BATHING IS PREFERABLE

Bathing, however, is preferable to merely making wudhu’ in such situations. Abu Raafi’ narrates:

“That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: “Couldn’t you have just bathed once (i.e. at the end)?”

The Prophet answered: “This way is purer, cleaner and better”. [Aboo Daawood, an-Nasaa’ee: Hasan in “al-‘Ishrah”, and others].

THE BATHING OF HUSBAND AND WIFE TOGETHER

It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them: On the authority of ‘Aa’ishah (radiallahu anha) who said:

“I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!’

She added: `We were in a state of Janaba (i.e. the state of having slept together).’” [Al-Bukharee and Muslim].

On the authority of Mu’aawiya ibn Haida, who said:

“I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?’

The Prophet answered, “Guard your nakedness except from your wife or those whom your right hand possesses.” (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts).

He said: `O Messenger of Allah, what about if the relatives live together with each other?’

The Prophet answered : “If you can make sure that no one ever sees your nakedness, then do so.”

He said: `O Messenger of Allah, what about when one is alone?’

The Prophet said: “Allah is more deserving of your modesty than are the people”.” [Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].

MAKING WUDHU AFTER SEX AND BEFORE SLEEPING

It is best for husband and wife not to sleep after having sex until they first perform wudhuu’. There are various hadith about this, among them: First: On the authority of ‘Aa’shah who said:

“Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu’ as for prayer.” [Al-Bukhaaree and Muslim].

Second: On the authority of Ibn ‘Umar who said:

“O Messenger of Allah, should we go to sleep in a state of janaba?” The Prophet answered: “Yes, after making wudhuu.” [Al- Bukhaaree and Muslim].

In another version: “Perform wudhuu’ and wash your private parts, and then sleep.” [Al -Bukhaaree and Muslim].

And, in another version: “Yes, you can perform wudhuu’, sleep, and bathe whenever you want.” [Muslim and al-Baihaqi].

And, in still another version: “Yes, and perform wudhuu’ if you wish.” (This last version proves that this wudhuu’ is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].

Third: On the authority of ‘Ammaar ibn Yaasir, the Prophet said:

“There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu’.” [Abu Dawood, Ahmad and others: Hasan].

THE RULING OF THIS WUDHU

This wudhu is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadith narrated by ‘Umar in which he asked the Prophet: “Should we go to sleep in a state of janaba?” To which the Prophet answered: “Yes, and perform wudhuu’ if you wish.” [Ibn Hibbaan: Saheeh].

This is also supported by other hadith, among them a hadith narrated by ‘Aa’ishah who said: “The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe.” [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].

In another version narrated by ‘Aa’ishah , she said:

“”He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting.”

Mutarrif said: “I said to Aamir: In the month of Ramadhaan?”

He said: “Yes, in Ramadhaan and in other than Ramadhaan.” [Ibn Abi Shaiba, Ahmad and others: Saheeh].

MAKING TAYAMMUM IN A STATE OF JANABA INSTEAD OF WUDHU

It is also permissible to make Tayammum sometimes instead of wudhu before sleeping. This is based on a hadith of ‘Aa’ishah in which she said: “When the Prophet was in a state of janaba and wished to sleep, he used to make wudhu or Tayammum.” [Al- Baihaqi: Hasan]

BATHING BEFORE SLEEPING IS PREFERABLE

Bathing however, is preferable to any of the above- mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said:

“I asked ‘Ai’ishah : “What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?”

She answered: “He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu’ and then slept.”

I said: “Praise be to Allah who made things flexible.” [Muslim, Ahmad and Abu `Auwaana].

Source: The Etiquettes of Marriage & Wedding - Shaykh Albaani