Q. When I mentioned in an Islamic gathering that I read some passages of the Qur’an in bed before going to sleep, I was advised against such a practice. I was told that it was better to be seated when reading the Qur’an. Someone suggested that the Qur’an must not be read while facing any direction other than that of the Qiblah. I was also advised against placing the Qur’an on my prayer mat. This was considered to be mishandling the holy book by putting it on the floor. It must be kept in a book case, on a table, or something similar to these, but never on the floor. Please comment.

Ibrahim Toure

A. Reading the Qur’an is one of the most important aspects of remembering God, which we are all required to do at all times. God says in the Qur’an: “Remember God standing, sitting and lying down.” (4: 103) This includes reading the Qur’an. Moreover, the Prophet used to read the Qur’an when lying in bed. He has taught us that when we want to go to sleep and we are in bed we hold our hands in cupped form over our mouths, read the last three surahs and then go with our hands over as much of our bodies as we can reach, and to repeat this three times. Furthermore, it is recommended to say Subhan Allah, Alhamd Lillah, Allah Akbar, 33 times before going to sleep. There are several other prayers which we say just before sleeping. All this goes to show that there is nothing wrong with reading the Qur’an when lying down, whether we intend to sleep or not. Nor is there anything wrong to be facing any direction when reading the Qur’an. You may read it facing north or south, east or west, or any direction in between. The information the reader received is incorrect.

What is clear is that the people who gave such information had the best intention, but such good intention is not good enough unless based on the right information. In this case, it is not. Respect of the Qur’an is required without doubt, but this respect begins, first of all, with one’s own attitude. Thus, it is not right to put the Qur’an on the floor, because what is left on the floor is generally considered to be unworthy. However, if one has to do it briefly, because a situation requires it, then it is hoped that there is nothing wrong with that. It is always important to show maximum respect to the Qur’an.

The Witr prayer

Q. Could you please explain whether the Witr prayer is considered Sunnah or Nafl.

Shakir Ali

A. The Witr is the last prayer of the day. It is offered in minimum of one rak’ah and a maximum of 11, but most people offer it in 3 rak’ahs, either together in one bout or separately in 2 and 1 rak’ah. Schools of Fiqh differ as to the classification of this prayer, but they agree that it is the most important non-obligatory prayer of the day. The Prophet used to pray it even when he traveled. It was his habit not to pray the Sunnah prayers when traveling with the exception of the two rak’ahs before dawn or Fajr prayer, and the Witr which follows Isha prayer. Therefore, it is the most confirmed of Sunnah prayers. One school of Fiqh considers it as Wajib, which is a degree in between Sunnah, which is voluntary or recommended, and Fardh, which is obligatory. However, the Witr is certainly not obligatory.

Removing body hair

Q. I have too much hair on my arms and legs, as well as very thick eyebrows, joining in the middle above my nose. Is it permissible for me to cut or reduce such hair?

Mohamed

A. The Prophet has made it clear that for a woman to thin out her eyebrows is forbidden, and he cursed the woman who asks to have it done to her and the woman who does it for her. But this is in connection with making oneself more attractive, particularly to the opposite sex. Our reader is a man who seems to be troubled with his thick hair. To start with, I advise him against removing part of his eyebrows, because he would then be changing God’s creation, which is forbidden in Islam. Besides, he will look very odd, as he can never thin his eyebrows in such a way as not to be noticed.

What I gather from his letter is that his body hair is far too thick, particularly on his arms and legs. This may be normal, which means that he is simply a man with much body and facial hair. In this case, he should accept the way God has created him, just like a person with a big nose or small eyes accept theirs. Alternatively, his thick hair may be the result of some imbalance in his hormones. He should in this case consult a specialist who could advise him on whether he needs some sort of therapy. In this case, there is nothing wrong with such therapy because it aims at correcting an imbalance.

One more piece of advice: the reader should not try to remove the hair on his arms or legs, because if he removes it all, his appearance could be more unsightly than his present condition.

Should I change my name

Q. You have recently published an article stating that the Prophet changed the names of some of his companions because there was something objectionable in their names. I have been often criticized for being named Aziz-ur-Rahman. Some people say that both Aziz and Rahman are names of God and that one may not have two names of God as his own name. Should I change my name?

S. Aziz-ur-Rahman, USA

A. The name Rahman is a proper name that refers to God and may not be applied to anyone else. Aziz, on the other hand, is an attribute of God, which means “powerful, mighty, etc.” However, the word has another shade of meaning, which is “dear, beloved, etc.” Therefore, when the two words are used in combination as a name, they mean, “the one dear to God.” As such, there is nothing wrong with the name and you do not need to change it.

Q. My name is Muhammad Abdul Nayeem. Many people have objected to it, saying that Nayeem is not a name or attribute of God. Therefore, it cannot be preceded by Abdul, which means, “servant of”. They have advised me to drop Abdul out of my name. Please comment.

M. A. Nayeem, Riyadh

A. The criticism is valid. Nayeem means “bliss, happiness, comforts, etc.” God’s attribute that is derived from the same root is Munim, which means “bountiful, giver, etc.” If it is easy for you to change your name, then either drop Abdul or change Nayeem to Munim. If it is difficult to change, as is the case in some countries, then drop Abdul from every day use, and retain it only in official papers.