By: Mufti Hanif Patel


Prophet Muhammad (peace and salutations be upon him) would wake up after his dawn nap at the call to prayer by Bilal RA. He would use the siwak (miswak), say his supplication, perform ablution and offer two rakats of sunnah of Fajr prayer. He would then lie down on his right side for a short while. When the people had gathered<!--more-->, Bilal RA would stand close to the Prophets house and inform him. As the Prophet (peace be upon him) would enter the mosque, Bilal RA would call the iqamah and the companions would assemble in rows and would be led in prayer by the Prophet.

The Prophet PBUH would then observe his Fajr prayer with the congregation followed by remembering Allah and supplicating to Him. The Prophet would then sit cross-legged facing his companions in the mosque until sunrise. He would sometimes ask his companions to narrate to him if any of them had a dream. He would hear the dream and provide his interpretation. Sometimes, he would relate his own vision and himself provide the interpretation. The companions would occasionally narrate tales of pre-Islamic period, recite encomiums and couplets and, with due regard, share humour. The prophet would listen to his companions and smile with them.

Thereafter, the Prophet PBUH would offer Ishraq prayer. Often at this time he used to distribute the booty as well as stipends to the people. Thereafter the meeting would be dispersed and the Prophet would proceed to the apartment of that wife whose day it was. The Prophet would then go on his morning round to visit his wives. When the sun sufficiently went up, the prophet would observe Dhuha prayer. After that, he would return to the Masjid and sit with his companions settling personal matters, deciding disputes and imparting religious education. This time was known by everyone to come and visit the Prophet if they had any queries or required anything from him. The people would bring to him their new born babies or a new harvest for him to pray upon. The Prophet would receive delegations and greet them and enquire of their conditions. He would occasionally pay visits to his daughter and grandsons, or some of his relatives and companions, or he would engage himself in the service of his family and completed his own chores such as repairing his shoes, milking the animals and helping in the home. At noon, he would have his nap prior to Zuhr prayer (to allow his body to rest and be active and ready for night prayers). He sometimes took meals twice a day and mostly only once a day which was before this siesta. He would eat with a group of his companions sharing from a single big dish. However, on Fridays, he and his companions would only take a nap after Friday prayers followed by meal.


After waking up and observing the Zuhr prayer in the congregation, the Prophet PBUH would generally address his congregation if something had happened. He would return home (which was adjacent to the masjid) to observe the voluntary prayer. He would then once again sit with his companions and attend to their needs. It is also now that the Prophet would visit the markets of Madinah Tayyibah, attend to some business, look into the dealings of shopkeepers, examine their merchandise, inspect their weighing and measuring tools and, if during the visit any individual required his help, he attended to their needs.


After observing Asr prayer in the congregation, the Prophet PBUH would make his evening round, visiting the apartments of each of his wives, enquiring their welfare, and staying with each of them for a short while. This he did so regularly so that every one of them realised how much he valued each of them, time and punctuality. The Prophet would spend this time to relax with his family.


After having observed Maghrib prayer early in congregation, the Prophet PBUH would go to that wife`s apartment whose turn it was for him to pass the night by and he would stay there and observe sunnah and awwabin prayers. Mostly, all the wives came over there; as also other ladies of Madinah Tayyibah gathered there for at this time the Prophet would impart religious teachings to the women. In short, this was the madrasah for the women where they used to have lessons in religion from the Prophet. Here the women used to put forward their cases, difficulties and complaints and he would solve them. The Prophet would sometimes eat his dinner at this time. However, at times, there would be nothing but dates and water and months would pass and no food would be cooked in any of the houses of Prophet. Thereafter the Prophet would go to the mosque for Isha prayer.


After observing Isha prayer with congregation, the Prophet PBUH would return to the apartment where he had to pass that night and he would lie down on his bed. He would sometimes go to visit some of his companions discussing the affairs of the community. However, he would return early and sleep until midnight. He always slept on his right side and generally placed his right hand under his cheek, facing towards the qiblah. He kept a siwak (miswak) at the head of the bed which he would use before going to sleep and on waking up. While going to sleep, he would recite specific chapters from the Quran and blow on the hands and wipe them from head to foot. . He would perform ablution, use siwak and slept until midnight. Upon waking up, he used to mildly rub the face and eyes with hands, supplicate to Allah, apply the siwak, perform ablution and observe Tahajjud prayer. He would spend about one-third of his night in praying, supplicating, reciting and in prostrating. The Prophet would then wake his wife and they would observe the witr prayer. Thereafter he would take rest and lay down when only one-sixth of the night remained. The call to prayer for Fajr would then wake up the Prophet from his dawn nap. This was his daily routine. ﷺ

courtesy: askourimam.com

Whats with all this texting, forwarding, coping and pasting craze??

Using Social Media and Technology Responsibly

By: Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

A key feature of the era we live in is the rapid development of technology and the continuous impact this has on our lives, both in terms of the way we live and how we spend our time. As Muslims we understand that the purpose of our lifesocial-media-connection
is to acquire the pleasure of Allāh ta‘ālā, by spending each moment of our life in accordance with His commands. As Allāhta‘ālā is the All Knowing, He was completely aware of all material and technological developments that
His servants would witness when He revealed the Glorious Qur’ā
n and showed us its practical application through the blessed life of Rasūlullāh sallallāhu ‘alayhi wasallam. Therefore, Alhamdulillāh, Allāhta‘ālā has equipped the ‘Ulamā until the last day with the tools to guide the Ummah on how it should use any new developments, whilst not forgetting its ultimate objective.

A significant phenomenon of our time is the emergence and widespread use of the internet and smartphones which has led to new methods of communication, such as social media and email. Whilst social media and email has led to a revival of reading and writing, often the content and quality is highly questionable. Therefore, one must be mindful not to fall prey to the harmful aspects of these mediums, for example using them to engage in, or even publicise, acts of disobedience to Allāhta‘ālā.
My objective is to outline some guidance for those who use the internet and smartphones, specifically in relation to messaging, email and using social media applications such as WhatsApp and Facebook. By sharing with readers some essential Islāmic teachings in this regard, inshā’allāh, we will be able to use technology productively, safeguarding ourselves from harmful activities.

Forwarding Messages Requires Precaution

A common trend upon receiving a message is the thoughtless and endemic usage of the ‘forward’ button. Messages are instantly forwarded to others, without proper understanding of its content nor consideration for the recipients. Many messages received are vague in nature; the truth behind them being seldom known. To spread a message without substantiating its content is very detrimental and could lead to sin, as to forward a lie is to spread a lie and be in support of it. Messages should never be shared until the content is verified and authenticated. False news or incorrect information regarding any matter can cause others unnecessary worry and concern, and will be tantamount to spreading a lie. Our Nabī sallallāhu ‘alayhi wasallam said:

To narrate whatever one hears is enough for an individual to be considered a liar. (Muslim)

More Precaution for ‘Islāmic’ Messages

Messages of an Islāmic nature demand even more precaution. Verses of the Glorious Qur’ān and ahādīth of our beloved Nabī sallallāhu ‘alayhi wasallam with their translations are often carelessly miswritten or many times are sheer falsehood; yet are haphazardly forwarded and shared on social media. Messages promising fabricated virtues for baseless actions are shared with a caption to forward to as many as possible. At times emotional blackmail and false threats are also included, ‘if you do not forward this message to at least x amount of people then such and such shall happen to you’, naturally all such messages are a complete sham. Our Nabī sallallāhu ‘alayhi wasallam warned us:
Whosoever speaks about the Qur’ān without knowledge should take his place in the Fire. (At-Tirmidhī)
In another hadīth he sallallāhu ‘alayhi wasallam mentions:
A lie against me is not similar to a lie against any (normal) individual; whosoever lies regarding me should take his place in the Fire. (Al-Bukhārī)
One should be precautious when forwarding messages with seemingly Islāmic teachings without being completely sure of their authenticity or else such grave warnings await us. Once authenticated, messages maybe thoughtfully shared.

Permission to Share?

At times, messages are of a personal nature; information or news regarding a certain individual or institution or even a country. One should contemplate before forwarding whether the sender or those whom the information is regarding would consent for the details to be shared with others? Has specific permission been granted to forward and spread the message? If not, then it would be totally unethical and in many cases a sin to do so.

A Beneficial Message?

If we stand back and objectively reflect, we will conclude that a large percentage of emails and messages received on social media applications are of a futile nature. Our Dīn encourages engagement in prosperous activities and to avoid spending invaluable time and energy on any endeavours which are of no avail or in some instances harmful. Our beloved Nabīsallallāhu ‘alayhi wasallam said:

It is from the excellence of an individual’s Islām that he leaves Lā ya‘nī (those things which do not benefit him). (Abū Dāwūd)

The Islāmic teaching regarding futility is eloquently set out in the hadīth above. One must contemplate before writing or forwarding any message, “Is it of any benefit in this world or the hereafter?” If the conclusion is negative, then this is a futile action which every Muslim should abstain from. Furthermore, sending or forwarding messages of such a nature may become the cause of others engaging in futility as well. Futility is in essence a waste of time and energy. Whilst one may ask what is the harm if a futile action is mubāh (permitted); it is akin to receiving a gift of £100 and thereafter throwing it down the gutter. Any reasonable person would be shocked and amazed at such an action, as whilst no apparent harm was suffered, the benefit that should have been achieved wasn’t and so in reality there has been a loss. Futility also brings one to the boundary of sin and therefore it is best to avoid, as it can easily lead to disobedience directly or indirectly through other actions which may follow. May Allāh ta‘ālā save us.

A Clear Message?
If all the above guidelines are dutifully met, then one should finally consider whether a message will cause any misunderstanding or misconception amongst those who receive it? After all it is an Islāmic principle and also a general etiquette of life, to always consider whether sharing information has the potential to cause a misunderstanding. Ibn Mas‘ūdradhiyallāhu ‘anhu mentions:
Whenever you speak to people regarding something which is beyond their intellect, it will surely be a means of fitnah (tribulation) for some of them. (Muslim)
If one is unsure or even has the slightest doubt whether a certain message could cause a misunderstanding, then it should not be shared. We should be extremely careful and considerate in this regard, as this will bring peace and comfort to all.  

Recording or Taking Photos without Permission

The use of technology to record private conversations of people without their permission is against the teachings of Islām. A person is generally informal when in private with one’s close associates and generally the topics discussed are within a specific context and with the relevant background known to those present. If excerpts from such conversations are shared, it can become the means of causing immense misunderstanding and result in serious consequences. One should respect the privacy of others when in private environments and only record their voices when clear permission is granted. The same principle applies to taking photography or video filming at a private or an informal gathering.

Photography & Video Filming: Respecting the View of Others

It is widely known that there is a difference of opinion amongst the ‘Ulamā regarding video filming and photography; some adopt the view of permissibility whilst others take a precautious stance. To make a video of or to take a picture of someone who holds the latter view is extremely unfair and discourteous. This is tantamount to open disrespect for the personal view of that individual and gravely inconsiderate.
I would appeal to my readers to pay due attention to the etiquettes mentioned above in relation to certain aspects of using technology and bring them into practice. May Allāh ta‘ālā grant us all the understanding of our beautiful religion and its all-encompassing teachings of pure and considerate morals and ethics. Āmīn.
© Riyādul Jannah (Vol. 25 No. 2, Feb 2016)